<P_53>

<heading>

THE THIRDE BOKE . (BOETHCO-E1-P2,53.3)

</heading>

BOECIUS . Nowe when Phylosophy had ended her songe , and that the
swetenes of her metyr had confyrmyd me beynge desyrous to heare wyth
open eares , and meruaylynge at her wordes I <paren> a lytle after
</paren> sayde . O phylosophye , whych art the very comforte of werye
myndes , howe much haste thou cheryshed me with the grauitie of thy
sentences , and with the pleasauntenes of thy syngynge . In so much
that I do thinke that fro~ henceforth , I am able to wythstand the
assaultes of fortune . Soo that the medycines that thou a lytell before
saydest were very sharpe , I do not onelye nothyng feare , but I beyng
very desyrous to here them , do vehemently or ernestlye often requyre
them . (BOETHCO-E1-P2,53.5)

PHIL: I well perceyued the same , when thou being styll makynge no
noyse and herkenyng , receyuydest my wordes . And that I had expected
or reuocate the habite of thy mynde , that thou hast now , <paren> or
that is more true </paren> that I had perfyted the habite or maner of
thy mynde . (BOETHCO-E1-P2,53.6)

And certes the residue of the thinges that do remayne be suche , that
when they be tasted , truely they do byte or be vnplesaunte .
(BOETHCO-E1-P2,53.7)

But when they be receyued inwardly : they taste swetely .
(BOETHCO-E1-P2,53.8)

But for by cause thou sayest thou art so desyrous to here them , Oh
howe muche wouldyste thou brene with desyre , yf thou knewest whether I
wold lede the . (BOETHCO-E1-P2,53.9)

BOE: I saye , whyther wouldyste thou leade me . (BOETHCO-E1-P2,53.10)

PHIL: To the trewe felycitie , that thy mynde dreameth of .
(BOETHCO-E1-P2,53.11)

But thy syghte beyng occupyed with fantasies and immagynations , that
is to saye : with temporall or worldely thynges : thou mayst not
beholde and loke vpon the same true and perfyt felycitie .
(BOETHCO-E1-P2,53.12)

<P_54>

BOE: Then come of (BOETHCO-E1-P2,54.14)

and shewe me I beseche the , without anye taryinge , whyche is the same
trewe felicitie . (BOETHCO-E1-P2,54.15)

PHIL: I wyll doo it gladelye at thy request , (BOETHCO-E1-P2,54.16)

but fyrst I wil go about to mark and appoynte out by my wordes , that
false felycytie , that is better knowen to the , that after thou haste
sene her , when thou hast turnyd thy eyes on the contrarye parte , that
is to saye : from false felicitie vnto trewe felicitie , thou mayst the
better knowe the similytude and beawtie of the same trew felicitie .
{COM:material_omitted} (BOETHCO-E1-P2,54.17)

<P_54>

BOECIUS . Then Phylosophy lokynge donnewarde a litle , and remembrynge
her selfe as one that had her wits to seke , or put vp into the narow
seate of her mynd , beganne to speake after thys maner .
(BOETHCO-E1-P2,54.19)

P. All y=e= cure of mortal folk howe manye maners of wayes soeuer they
do labour and trauell , yet they all do laboure <paren> althoughe it be
by dyuers and sondry meanes </paren> to come vnto one ende of felycitie
, or blessednes . (BOETHCO-E1-P2,54.20)

Truely that thynge is good <paren> whyche when a man hath obteyned it
</paren> that nothynge can be desyred ferther besydes it , which thinge
certes is the soueraygne good of all thynges , and contayneth in it
selfe all good thynges . <P_55> To the whych good thynge yf any thinge
shoulde be awaye or wantynge : it $can $not {TEXT:cannot} be
sufferaigne and perfyt good , for by cause som thing is left behynd or
forgotte~ that maye be desyred . (BOETHCO-E1-P2,55.21)

Therefore it appereth $y=t= felicitie is a perfyt state by gatheryng
together of all good thynges . (BOETHCO-E1-P2,55.22)

The same perfytte state , or felicitie <paren> as I haue sayde </paren>
al me~ lyuynge do labor to optayne and gette dyuers wayes .
(BOETHCO-E1-P2,55.23)

For the desyre of felycitye or blessednes , is naturally plantyd in
mens myndes and hartes , but that wandryng error ledyth them out of the
way to false gods , that is to say : worldlye thynges , of the whyche
men , some <paren> certes thynkyng that the perfytte felycitie and
goodnes is to haue nede of nothynge </paren> doo laboure to habounde in
ryches . (BOETHCO-E1-P2,55.24)

Other men <paren> iudging good that thyng , that is most worthy honour
</paren> do stryue to be honorable emongest their citizens and
neyghbours after they haue gotten honors . (BOETHCO-E1-P2,55.25)

There be other that do $determyne {TEXT:dertermyne} that soueraygne
felycitye is in high power , (BOETHCO-E1-P2,55.26)

and they them self will raygne or rule , (BOETHCO-E1-P2,55.27)

or do laboure to be nere vnto suche as doo rule or raygne .
(BOETHCO-E1-P2,55.28)

But other to whome fame semeth perfytte felycitie and goodnes , do make
haste to optayne a gloryous name by feates of warre or armes , or by
the meanes of peace makyng . (BOETHCO-E1-P2,55.29)

But many do measure the fruyte of perfytte felicitie , wythe myrth and
gladnes , (BOETHCO-E1-P2,55.30)

that is to saye : doo thynke that perfytte felicitie standythe in ioye
and gladnes . (BOETHCO-E1-P2,55.31)

They do thynke it the most perfytte felicitie , to haue abou~dau~ce of
corporal pleasure . (BOETHCO-E1-P2,55.32)

Also ther be some men that do chaunge or ioine the endes and causes of
thynges one wyth another , as they that do desyre to haue ryches , for
to haue power and pleasure (BOETHCO-E1-P2,55.33)

or they desyre power bycause they wold haue monye or fame and renoune .
(BOETHCO-E1-P2,55.34)

Soo in these thinges and suche lyke , the intente and purpose of all
mens actes , and desyres be occupied : as noblenes and fauoure of the
common people whych semeth to geue vnto all men a certayne glory and
prayse . (BOETHCO-E1-P2,55.35)

And lykewyse wife and chyldren , that men desyre for the cause of
pleasure and myrth . (BOETHCO-E1-P2,55.36)

But frendes which is the most holy thyng , may not be acountyd emonges
the goods of fortune , <paren> whych consysteth in wordly and
tra~sytory thynges </paren> but in vertu . (BOETHCO-E1-P2,55.37)

But al the other thinges that cometh of fortune , be taken eyther-2 for
the loue of offyce or power , or of pleasure , and delyghte .
(BOETHCO-E1-P2,55.38)

And truely it is mete to referre al goodes temporall , and transytorye
, vnto y=e= other goodes of fortune , <P_56> abouenamed .
(BOETHCO-E1-P2,56.39)

For strength and gretnes of bodye semeth to geue powre : fayrenes and
swyftnes , to geue glory and prayse : and helthe of bodye , to geue
pleasure , and delyght . In all whych thynges it apperyth that
blessednes and felicytye is desyred . (BOETHCO-E1-P2,56.40)

For that thynge that anye man requyreth or desyreth aboue all other
thynges , the same he iudgeth to be soueraygne good or felicitie .
(BOETHCO-E1-P2,56.41)

But I haue dyffyned that soueraygne good is perfyt felycitie .
(BOETHCO-E1-P2,56.42)

For euerye man demeth that state to be blessed , that he desireth aboue
other thynges . (BOETHCO-E1-P2,56.43)

Therefore thou hast before thine eyes shewed and declared the proposed
fortune and maner of mannes felicitie , that is ryches , power , honour
, glorye and plesures , which thynges truelye the Epicurus onelye
considering and beholding , estemid co~sequentlye with hymselfe , that
plesure was soueraygne good or perfyt felycitie , forsomuch as all the
other thinges semyd to reioyse the harte and mynde , but none so much
as plesure , after hys iudgment . (BOETHCO-E1-P2,56.44)

But now I returne againe to mens studyes and ententes , whose mynde and
harte sekethe soueraygne good or perfite felycitie , although it be
with an imperfette and dull memorye drownyd of worldely goodes ,
wandryng as a dronken man that knoeth not whych way to go home to hys
house . (BOETHCO-E1-P2,56.45)

Seme they to erre and goo oute of the waye that labouryth to haue
ynoughe and to haue nede of nothynge ? (BOETHCO-E1-P2,56.46)

noo truelye . (BOETHCO-E1-P2,56.47)

Certes there is nothynge that more performeth and geueth blessednes
then a plenteous estate of al goods hauyng ynough hymselfe of his owne
and nede of none other mans , (BOETHCO-E1-P2,56.48)

Do they erre from felycitie , that do thynke that thynge moste worthy
reuerence and honor y=t= is best ? (BOETHCO-E1-P2,56.49)

No truely : (BOETHCO-E1-P2,56.50)

For that thing is not vyle and to be dyspysed that the entente of all
men lyuyng <paren> almoste </paren> laboureth to optayne .
(BOETHCO-E1-P2,56.51)

Is not power , to be nombred in ryches ? (BOETHCO-E1-P2,56.52)

What ells ? (BOETHCO-E1-P2,56.53)

Is the thynge to be estemyd weke and feble without strength , that
semethe to be more worthye and stronger then all other thyngs ?
(BOETHCO-E1-P2,56.54)

no truely . (BOETHCO-E1-P2,56.55)

Is glory fame and renoune nothyng estemyd ? (BOETHCO-E1-P2,56.56)

no not so . (BOETHCO-E1-P2,56.57)

For it $can $not {TEXT:cannot} be denyed but that all thyng , that is
most excellent , semythe to be moste gloryous , and clere .
(BOETHCO-E1-P2,56.58)

For it is manyfest that blessednes is not carefull and sadde , nor
subiect to doloures , and greifes , but full of pleasures and gladnes ,
(BOETHCO-E1-P2,56.59)

what should a man say more when in the leste thynges that can be , some
thynge is desyred that delytethe a man to haue , and to enioye as hys
owne . (BOETHCO-E1-P2,56.60)

And these be the thynges that menne woulde wisshe to haue ,
(BOETHCO-E1-P2,56.61)

and for thys <P_57> cause they doo seke for and desyre ryches dignities
, rule , glory and pleasures , that by them they do thynke that they
shal haue suffisans , reuere~ce , power , renoune , fame , myrth , and
gladnes . (BOETHCO-E1-P2,57.62)

Therefore that thinge muste nedes be good , that men do aske and seke
for soo manye dyuers and sundrye wayes . In the which sekyng it is
lyghtly shewed , and euydentlye it apperyth , how great the power and
strengthe of nature is , that thoughe the sentences and iudgementes of
men be dyuerse one contrary to another : yet $for $all {TEXT:forall}
that in louynge and desyryng the ende of good and blessednes , they do
agre and be of one mynde and iudgemente . {COM:material_omitted}
(BOETHCO-E1-P2,57.63)

<P_58>

Certes , O you erthly men , you do know vnperfetly or as it were in a
dreme , your owne begynnyng and the verye ende of true felicitie ,
although you do se it by a thynne or slender imagination or fantasye .
(BOETHCO-E1-P2,58.65)

And therfore your naturall intent and purpose ledeth you to the true
good or blessednes , (BOETHCO-E1-P2,58.66)

and much error withdraweth you from the same . (BOETHCO-E1-P2,58.67)

Consyder nowe than Boecius whether that men may com to that perfyt ende
and blessednes by such thyngs as me~ thought they shuld come by nature
, that is to say , yf that ryches or honors and suche temporall thynges
can brynge a man anye suche thinge that hath suffisaunce and wantyth
nothynge at all . (BOETHCO-E1-P2,58.68)

For then I wold thynke that some men were blessed and happye by
opteynyng of these foresaid thinges , that is to saye : that hath the
sayde goodes of fortune all redye . (BOETHCO-E1-P2,58.69)

But and yf those thynges , that is to saye : worldely goodes $can $not
{TEXT:cannot} do the things that they do promysse , and do wante muche
goodes , Is not then the kynde of false felicitie apprehended and
$known {TEXT:knoen} openly by them ? (BOETHCO-E1-P2,58.70)

Therefore I aske the Boecius fyrste of all <paren> whyche not longe
agoo diddest habound in riches </paren> whether that care dyd not
trouble thy mynde for euery wronge done emongest all those aboundaunt
ryches . (BOETHCO-E1-P2,58.71)

BOE: Certes I doo saye that I $can $not {TEXT:cannot} remember that I
was euer of so quiet mynde , but that somethynge dydde alwayes greue me
. (BOETHCO-E1-P2,58.72)

PHIL: Dyddyst not $thou {TEXT:thon} want some thynge that thou woldest
haue had , or thou haddest so~thing that thou wouldest not haue hadde ?
(BOETHCO-E1-P2,58.73)

BOE: I saye it is euen soo . (BOETHCO-E1-P2,58.74)

PHIL: Then thou desyreddeste to haue the thynge that thou dyddest lack
, and to lacke that thou haddest . (BOETHCO-E1-P2,58.75)

<P_59>

BOE: I saye I do confesse no lesse . (BOETHCO-E1-P2,59.77)

PHIL: Then there nedeth some thynge that euery man desyrethe , that is
to saye : Then euery man hath nede . (BOETHCO-E1-P2,59.78)

BOE: I graunt that euery man laketh . (BOETHCO-E1-P2,59.79)

PHIL: Then he that hath nede of anye thinge , is not thoroughly
suffised and contented . (BOETHCO-E1-P2,59.80)

BOE: I saye the same . (BOETHCO-E1-P2,59.81)

P. So then thou lackeddest suffisau~ce , when thou haddyst aboundaunce
of ryches . (BOETHCO-E1-P2,59.82)

BOE: I saye what ells . (BOETHCO-E1-P2,59.83)

PHIL: Then ryches $can $not {TEXT:cannot} make a man haue Inough or to
be contented , $with {TEXT:whyche} that hee hathe , whyche was the
thing that they semed to promise . (BOETHCO-E1-P2,59.84)

And certes this thing I do thynke cheifelye to be considered , that
mony by his owne nature and kynde hath nothynge that it $can $not
{TEXT:cannot} be taken fromme theym that haue it , agaynste theyr wyll
, (BOETHCO-E1-P2,59.85)

that is to saye : that it hath nothyng in it , but may be taken away
whether they wyll or not that haue it . (BOETHCO-E1-P2,59.86)

BOE: I do knowledge , that it is so . (BOETHCO-E1-P2,59.87)

PHIL . Why shouldest thou not confesse it , when the stronger folke
takethe it awaye dayly , from the weaker against theyr wyll ?
(BOETHCO-E1-P2,59.88)

For els whence commethe all these complayntes in courtes , butt $that
{TEXT:hat} mony is taken awaye , from folke agaynst theyr wyll , eyther
by force or by crafte and deceyte . (BOETHCO-E1-P2,59.89)

BOE: I say it is soo . (BOETHCO-E1-P2,59.90)

PHIL: Than euerye man shal haue nede of some outwarde helpe , whereby
he maye kepe hys monye . (BOETHCO-E1-P2,59.91)

BOE: Who wyl deny that . (BOETHCO-E1-P2,59.92)

P. Certes he shuld haue no nede thereof , but for that he hath mony ,
that he maye lese . (BOETHCO-E1-P2,59.93)

BOE: I say there is no doute thereof . (BOETHCO-E1-P2,59.94)

PHIL: Therefore the matter of monye is otherwyse , the~ men do thinke
it is . (BOETHCO-E1-P2,59.95)

For y=e= ryches that were thought to make men to haue suffisaunce and
to be contented , makethe theym rather to haue nede of other mennes
helpe . (BOETHCO-E1-P2,59.96)

What waye is there whereby indigence and nede maye be put away and
satysfied with riches ? (BOETHCO-E1-P2,59.97)

Canne not ryche men be hungerye ? (BOETHCO-E1-P2,59.98)

Canne not ryche men be thrystye ? (BOETHCO-E1-P2,59.99)

Doo the members and lymes of ryche men , fele no wynter colde ?
(BOETHCO-E1-P2,59.100)

But thou wylte saye that ryche men haue Inoughe , to slacke theyr
hu~ger to quench ther thirst and to kepe them from cold .
(BOETHCO-E1-P2,59.101)

Certes by this waye nede and pouertie maye be eased by ryches .
(BOETHCO-E1-P2,59.102)

But it $can $not {TEXT:cannot} be clene taken awaye .
(BOETHCO-E1-P2,59.103)

For yf thys indigence and nede , alwayes gapyng and desyrynge riches ,
might be satisfied with riches , then it behoueth that there remayne
and be such a nede and indigence , that may be fulfylled and <P_60>
satysfyed . (BOETHCO-E1-P2,60.104)

But I holde my peace (BOETHCO-E1-P2,60.105)

and wyll not tell that a lytell thynge suffyseth nature , but nothynge
is Inoughe or suffyseth couetuousnes . (BOETHCO-E1-P2,60.106)

Wherefore if ryches $can $not {TEXT:cannot} put away indigence and nede
, but doo cause and make indigence and nede ? how may it be , that ye
can beleue that ryches geueth and bryngeth to any man ynough or
suffysaunce . {COM:material_omitted} (BOETHCO-E1-P2,60.107)

PHILOSOPHY . But , do dignities make him honorable and reuerend , that
hath them ? (BOETHCO-E1-P2,60.108)

Is there such vertue in dignyties , that they maye put vertues in the
mindes of them that haue dignities and expell vyce ?
(BOETHCO-E1-P2,60.109)

Truelye they be not wonte to expell vyce and wyckednes , but rather to
augment the same . Wherefore I haue dysdayne that dignyties should so
often happen vnto wycked and vitious men . For whyche thinge Catulus
that was a vertuous wise ma~ in Rome <paren> Seinge Nonius a vicyous
man , syttinge in the place of dignitie and iudgmente </paren> called
hym a swellynge full of corruption <paren> that is to saye </paren> a
man hauynge an hepe of vyces , in hys breste . (BOETHCO-E1-P2,60.110)

As the swellynge in the necke called Struma , is ful corruption
impostumed so was he full of vyce and wyckednes .
(BOETHCO-E1-P2,60.111)

Seyst thou not howe grete shame and vylanye dignities bryngeth to
wicked folke ? (BOETHCO-E1-P2,60.112)

Truelye the vnworthines or malyce of them shuld lesse appere , yf they
were not honored . (BOETHCO-E1-P2,60.113)

O Boecius myghtist thou be brought to so greate perylles , that thou
wouldeste thynke or be contented to bere offyce or be felowe in offyce
with the man named Decorate , when thou sawest in hym the hart and
mynde of a wycked knaue and accuser of men ? (BOETHCO-E1-P2,60.114)

Certes I $can $not {TEXT:cannot} iudge them , worthy reuere~ce for
their honors , who~ I deem vnworthy to haue such honors .
(BOETHCO-E1-P2,60.115)

But yf thou sawest a man ful of wysdome , myghtest thou thynke him ,
vnworthy of reuerence , or of the wysdom that he hath ?
(BOETHCO-E1-P2,60.116)

<P_61>

BOE: No truely . (BOETHCO-E1-P2,61.118)

PHYLO: Certes dygnyties be properly incident to vertue .
(BOETHCO-E1-P2,61.119)

And vertue gyueth dygnyties anone to them , to whom dignities shal be
ioyned . (BOETHCO-E1-P2,61.120)

And for bycause that honours , that the people do gyue to men , can not
make men worthye such honours : it appereth that honours haue no proper
beautie , or similitude of dignytie of it selfe . In whiche thynge the
same thynge aboue sayde , is to be consydered . (BOETHCO-E1-P2,61.121)

For yf a man be so moche the lesse estemed , bycause he is dyspysed of
many ? When that dygnytie can not make euyll men reuerende : then
dygnitie maketh y=e= euil folke , be rather dyspraysed , then praysed ,
which disprayse dignytie sheweth to many . (BOETHCO-E1-P2,61.122)

And truely not without a cause . (BOETHCO-E1-P2,61.123)

For the wycked do reuenge them selfe vpon dygnytie , when they defowle
it , with theyr vilanye and wyckednes . (BOETHCO-E1-P2,61.124)

And that thou mayst knowe that the same trewe reuerence can not happen
to any man by these shadowy or transytorie dygnyties , vnderstande thus
. (BOETHCO-E1-P2,61.125)

If a man had vsed to haue moch dygnytie in the Co~sul ship , and by
chau~ce come emongest straunge nacions , shulde his honoure of the
consull shyp , make him to be honoured amongest the straungers ?
(BOETHCO-E1-P2,61.126)

But and yf this honoure , were a naturall geste to dygnyties , they
myght neuer cease any where , amongest people fro~ doynge theyr offyce
and dutie , as the fyre in euery countrye neuer ceaseth to heate and
warme . (BOETHCO-E1-P2,61.127)

But for bycause , to be reuerenced and honourable co~meth not to anye
of the proper nature and strength in it selfe , but mans false and
vayne opinion causeth it : anone when they come there vnto them that
esteme not the same dygnyties , theyr honours immedyatlye vanysshe
awaye (BOETHCO-E1-P2,61.128)

and cease . (BOETHCO-E1-P2,61.129)

But thou maist say , y=t= it is so amongest strau~ge nacions .
(BOETHCO-E1-P2,61.130)

Do not the dignyties endure alwaies amongest the~ , where they first
began ? (BOETHCO-E1-P2,61.131)

Understand no . (BOETHCO-E1-P2,61.132)

Trulye the dygnyte of the prefectory , was somtyme a great power ,
amonge the Romaynes , which nowe is nothyng els , but a vayne name ,
(BOETHCO-E1-P2,61.133)

and the dygnytie of the senatours , that somtime was estemed a hyghe
honoure is nowe a great burden or charge . (BOETHCO-E1-P2,61.134)

And yf a man had the offyce to take hede of corne and other vytayle of
the people , he was taken for a greate man . (BOETHCO-E1-P2,61.135)

Nowe what is lesse estemed then the said prouostship ?
(BOETHCO-E1-P2,61.136)

Certes as I sayde a lytell before , the thynge that hath no proper
beawtye , or worshype of it selfe , receyueth some tyme renoune and
some tyme loseth renoune by meanes of the vsage of the thinge .
(BOETHCO-E1-P2,61.137)

If therefore dignities $can $not {TEXT:cannot} <P_62> make men
reuerende ? If by their own meanes , they were foule , and by the vice
of wicked folke ? If they lose their bewtye and vertue by mutacion of
tymes ? And if they become detestable and foule , in mens estimacion ?
what goodnes is in them to be desyred , and $can $not {TEXT:cannot}
geue the same vnto other ? (BOETHCO-E1-P2,62.138)

vnderstand none at all . {COM:material_omitted} (BOETHCO-E1-P2,62.139)

PHILOSOPHY . Can kingdomes and the acquaintaunce or fauoure of kinges ,
make a man myghtye ? (BOETHCO-E1-P2,62.140)

He aunswerith himself in mockynge <paren> called Ironice </paren> what
elles , when that their power enduryth euer ? (BOETHCO-E1-P2,62.141)

But surely olde tyme past , and thys our present age , and tyme , is
full of examples y=t= kyngs haue chaungyd their felicitie , into sorowe
and calamyte . (BOETHCO-E1-P2,62.142)

And phylosophye sayth agayne Ironice , O full noble and hyghe excellent
is that power , whyche is not founde sufficient ynoughe to preserue and
defend it selfe . (BOETHCO-E1-P2,62.143)

And if the power of kynges be the cause of blessednes or felicitie , if
the same power faileth in any part , do it not diminisshe felicitye ,
(BOETHCO-E1-P2,62.144)

and bryngeth in wretchednes and miserye ? (BOETHCO-E1-P2,62.145)

But yet although the empire , and rule of mankynde be spred very wyde ,
and brode , It behouethe that there be many people lefte , and
remaynynge , ouer whome euerye Kynge hath not dominion . So that , on
whatsoeuer syde , power wanteth , that shuld make men blysfull and
happye , on the same syde entreth weakenes or lacke of power that
maketh men wretches . So that by this meanes it must nedes be , that
there is in kynges more wretchednes and infelicite : then blessednes
and felycitie . (BOETHCO-E1-P2,62.146)

A certayne Tyraunte that hadde experience of the peryll of his <P_63>
estate and fortune , dyd declare and shewe the feare and dreade of his
kyngedome by the terrours of a sworde hangynge ouer the heade of one of
hys famylyer frendes . (BOETHCO-E1-P2,63.147)

What is therefore this power that $can $not {TEXT:cannot} put awaye the
bytinge of carefulnes , nor auoid the prickings of feare .
(BOETHCO-E1-P2,63.148)

Certes these kynges would fayne lyue safely and sure ,
(BOETHCO-E1-P2,63.149)

but they ca~ not . (BOETHCO-E1-P2,63.150)

Maye they therefore from henceforthe reioyse of theyr power ?
(BOETHCO-E1-P2,63.151)

Doest thou iudge hym myghtye whom thou seyst would do that thynge that
he ca~ not do ? (BOETHCO-E1-P2,63.152)

Doest thou esteme him myghtye that hath many men of armes , aboute hym
? That more fearythe them that feareth him ? (BOETHCO-E1-P2,63.153)

how semeth he mightye that is put in the handes of hys seruauntes ?
(BOETHCO-E1-P2,63.154)

For what shal I say of them that be in the fauour of kynges , when that
I my selfe haue shewed the , that the same kyngedomes of themselfe be
vnsure and mutable . And that often tymes the power of kynges , when it
decayethe and fayleth , ouer throweth such as it auaunsed whe~ it
flourished and was in prosperitie . (BOETHCO-E1-P2,63.155)

Kynge Nero constrayned Seneke his familiar maister that taughte hym ,
to chose what death he woulde dye . (BOETHCO-E1-P2,63.156)

Antonius , commaunded Papinion , that hadde bene longe a valiaunt man
in y=e= court , to be slayne with the swordes of knyghtes .
(BOETHCO-E1-P2,63.157)

And both of them , that is to saye : Senecke , and Papinion , would
haue forsaken and haue yelded vp their power and aucthoritie yf they
myght . Of the whyche two notable menne , Senecke labored to geue vnto
Nero his riches , to haue his fauour and to go himselfe into exile
alone . (BOETHCO-E1-P2,63.158)

But whyles that the same aucthoritie and power of kynges ruleth men
redye to fall , and in suche indignation , nether of them , that is to
saye : of Seneke and Papinion , myght do that he woulde .
(BOETHCO-E1-P2,63.159)

Therefore what is this power , whych when men haue it , that they be
aferde of ? whych whe~ thou wouldst haue it , thou art not suer of it ,
And when thou wouldest leue it , thou cannest not eschewe it .
(BOETHCO-E1-P2,63.160)

Be they more thy frendes at nede , that fortune , and not vertue
getteth ? (BOETHCO-E1-P2,63.161)

But surelye whome good fortune maketh thy frende , euyll fortune maketh
thine enemye and foe . (BOETHCO-E1-P2,63.162)

And certes what pestylence is stronger to hurt , then a famylyer enemye
or so ? (BOETHCO-E1-P2,63.163)

Understand surely none at al . {COM:material_omitted}
(BOETHCO-E1-P2,63.164)

<P_64>

PHILOSOPHY . But how deceyueable is glory ofte~tymes , whervpon <paren>
not withoute cause </paren> a certayne poete <paren> that vsed to make
dities </paren> cried oute and sayde . O glory glorye , emongeste
thousands of men , thou art nothyng ells but a great swellynge or
fillynge of mens eares . (BOETHCO-E1-P2,64.166)

For certes manye men , haue receyued and had often grete fame , by the
false opinion of the people . (BOETHCO-E1-P2,64.167)

And what thing may be thought more feble , then suche fame of the
people : (BOETHCO-E1-P2,64.168)

For they y=t be praysed vnworthelye , ought to be ashamed of their
prayse , whyche prayses if they be iustly deserued , what thinge hath
it augmentyd to the conscience of a wise ma~ , that mesureth not his
good by the rumour of the people , but by the truth of hys conscience .
(BOETHCO-E1-P2,64.169)

And yf this thing be goodly to haue a fame spredde abrode , then is it
a consequence that it is a foul thinge to be kept close .
(BOETHCO-E1-P2,64.170)

And as I sayde a lytell before , that it muste neades be that there be
manye people , to whome the fame of one man $can $not {TEXT:cannot}
come , it foloweth then that he whome thou estemest to be famous and
renomed semeth not gloryous nor famous , in the moste parte of the
worlde . (BOETHCO-E1-P2,64.171)

And truelye emongest these thynges , I do not thynke the fauour or
prayse of the people worthye to be remembred , that commeth not by wyse
and iuste iudgment , nor firmely endureth or continueth euer .
(BOETHCO-E1-P2,64.172)

Nowe truely , what man seith not how vaine and slipperie the name of
nobilitie and gentlesse is ? Whych if it be referred to glorye and
renoune of lynage , it is none of theirs that soo do glorye therin .
(BOETHCO-E1-P2,64.173)

For nobilitie or gentlesse semeth to be a certayne prayse , commynge by
the <P_65> deserts of their $auncestoures {TEXT:auncetoures} .
(BOETHCO-E1-P2,65.174)

And if laude and praysynge maketh nobilitie or gentelesse , then muste
they be nedes noble and gentyll , that be praysed .
(BOETHCO-E1-P2,65.175)

Therfore another mans glory , nobilitie , or gentelles , maketh not the
noble or gentle , yf thou haue no nobilitie or gentlesse of thy selfe ,
commynge by thine owne desertes . (BOETHCO-E1-P2,65.176)

But Certes yf ther be any good in noblesse or gentles , I thynke it
semeth to be as a thynge of necessitie ioyned to noblesse and gentles ,
that they do not degenerate or vary from the vertue of their noble , or
gentle progenitours and auncestours . {COM:material_omitted}
(BOETHCO-E1-P2,65.177)

PHILOSOPHY . But what shall I saye of corporall plesures , the desire
whereof is full of carefulnes , and the satisfyenge thereof is ful of
payne and sorow , (BOETHCO-E1-P2,65.178)

how great sycknes and intollerable dolours be these pleasures wonte to
brynge to the bodyes of suche as do vse them , as a certayne fruyte of
such wyckednes , of the whyche pleasures , what delectacion their
motions and effectes haue , I know not . (BOETHCO-E1-P2,65.179)

For whosoeuer wil reme~ber hymselfe of his pleasurs , he shall well
knowe that the endes thereof be sorow full and greuous . Whyche
pleasures temporall if they coulde make men blessed and happye , then
is there no cause but that brute beastes may also be called blessed ,
whose hole intent and purpose , hasteth to fulfyll their bodelye
plesure . (BOETHCO-E1-P2,65.180)

The reioysynge also of wyfe and chyldren should be honest ,
(BOETHCO-E1-P2,65.181)

but it is <P_66> said much agaynst nature and kynde , that some haue
had chyldren y=t= haue ben tormentors to their parentes ,
(BOETHCO-E1-P2,66.182)

but I doo not knowe howe many of the whiche chyldren ,
(BOETHCO-E1-P2,66.183)

howe bytynge and carefull euery conditio~ is , it is no nede to shewe
the , that hast proued it al redy . Nor yet to moue the beinge carefull
nowe for the same . In whych thing I do allowe the sentens of my
dyscyple Euripydis that sayde , he is happye by mischaunce that hath no
chyldren . {COM:material_omitted} (BOETHCO-E1-P2,66.184)

PHILOSOPHY . Therefore there is no doughte but that these wayes , be
certayne bywayes vnto felicitie or blessednes and $can $not
{TEXT:cannot} brynge anye man thyther as they do promisse to brynge
the~ . (BOETHCO-E1-P2,66.185)

But wyth howe great perylles and euyls , they be wrapped , I will shew
you shortlye . (BOETHCO-E1-P2,66.186)

Certes what thynge of these folowing is without peryll .
(BOETHCO-E1-P2,66.187)

Thou shalte not goo aboute to gather monye , (BOETHCO-E1-P2,66.188)

but thou shalte take it awaye from some man that hathe it .
(BOETHCO-E1-P2,66.189)

If thou wouldeste shyne wyth dignities , thou must make peticion to hym
that geueth them ? (BOETHCO-E1-P2,66.190)

If thou desirest to excell others in honoure , thou makest thy selfe
subiecte , by humble askynge of them . (BOETHCO-E1-P2,66.191)

If thou desire power : thou shalt be in daunger of beseging or layinge
in awayte of them that be inferiors to the ? (BOETHCO-E1-P2,66.192)

If thou aske glory , thou being troubled wyth euery aduersitie ,
ca~nest not be quyet . (BOETHCO-E1-P2,66.193)

And if thou woldest lede a voluptuouse lyfe , euery ma~ wold dispise
the and cast in thy teth , the thraldome and bondage of thy bodily
actes , and dedes , most vyle and bryttell , (BOETHCO-E1-P2,66.194)

that is to saye : that thou art a bondeman to the vile pleasures of thy
bodye . (BOETHCO-E1-P2,66.195)

Nowe than , they that desyre corporall goodes aboue them selfe , that
is to saye : aboue reason , <P_67> howe lytell and frayle possessyon do
they labour for ? (BOETHCO-E1-P2,67.196)

Cannyst thou excell the elephantes in greatenes , or the bulles in
strenghte ? (BOETHCO-E1-P2,67.197)

mayste thou surmou~t the tyger in swiftnes ? (BOETHCO-E1-P2,67.198)

loke vpon the space and compasse of the firmame~t the stedfastnes and
swyftenes thereof , (BOETHCO-E1-P2,67.199)

and than cesse to wonder at these vile inferior worldly thinges . Whych
fyrmament certes is not rather to be wondred at for these thynges , but
for the self same reson wherby it is gouerned . (BOETHCO-E1-P2,67.200)

But how swyftly passynge away and transitorye and howe fletynge and
more swyfter fadynge awaye , is the beawty of the body , the~ y=e=
mutabilitie or chau~ge of the sommer flowers . (BOETHCO-E1-P2,67.201)

And <paren> as Aristotle sayth </paren> if that men had eyes as quick
as a beast named Lynx , soo that their sighte myghte se thorowe or
penetrate the bodies that they doo see , shoulde not that bodye of
Alcibiades that was mooste fayre without fourthe , seme most foule
within to them that sawe y=e= in trayles , or inner partes thereof ?
(BOETHCO-E1-P2,67.202)

And so therefore thy owne nature causethe not the to seme fayre ,
(BOETHCO-E1-P2,67.203)

but the wekenes of the eyes , that loketh vpon the , cawseth it .
(BOETHCO-E1-P2,67.204)

But esteme thou the goodes or fayrenes of the bodye as much as thou
wylt , so that thou doest knowe that the same goodes or fayrenes ,
whatsoeuer it be that thou meruailest at , or so estemest , maye be
dessolued and clene take~ awaye , with the heate of a feuer , that
lasteth but three dayes . Of all whyche thyngs before sayd , a man may
gather breyfely that these worldely thynges , that $can $not
{TEXT:cannot} perfourme the goodnes that they promes or seme to haue in
the~ nor be yet perfytte by hepynge vppe of goodes they <paren> I say
</paren> be not as ways and pathes to brynge men to felycitye and
blissidnes , nor can make men happy or blessed . {COM:material_omitted}
(BOETHCO-E1-P2,67.205)

{COM:insert_helsinki_1}

<P_82>

BOECIUS . The~ said I , I graunt wel vnto Plato .
(BOETHCO-E1-P2,82.208)

For thou remembrest me the seco~d tyme of these thyngs .
(BOETHCO-E1-P2,82.209)

Fyrst y=u= remembrest me that I lost my memory , by the contagious
coniunction of the body and soule . And afterwarde when I was oppressed
wyth the bourden of my dolour and sorowe . (BOETHCO-E1-P2,82.210)

PHIL: If thou beholde the thynges before graunted , it shall not be
farre of but thou shalt remembre the thyng that thou of late diddest
confesse , that thou knewest not . (BOETHCO-E1-P2,82.211)

BOETIUS . What thinge was that ? (BOETHCO-E1-P2,82.212)

PHYLOSOPHY . By what gouernemente the worlde is gouerned .
(BOETHCO-E1-P2,82.213)

BOECIUS . I remember well that I confessed that I knewe it not ,
(BOETHCO-E1-P2,82.214)

but althoughe I se now what thou purposeste , yet I desyre to here it
more plainely of the . (BOETHCO-E1-P2,82.215)

<P_83>

PHIL: Thou thoughtest it no doughte , a lytle before that this worlde
is gouerned by God . (BOETHCO-E1-P2,83.217)

BOE: Certes I thynke it no dought (BOETHCO-E1-P2,83.218)

nor neuer wyll , (BOETHCO-E1-P2,83.219)

and I wil shew the shortly by what resones I am brought to it .
(BOETHCO-E1-P2,83.220)

Thys worlde colde neuer be brought into one forme of soo dyuers
contrarye partes , excepte that there were one that ioyned together
such dyuers thynges . (BOETHCO-E1-P2,83.221)

And the same dyuersitie of nature so varieng one from another woulde
seperate and deuyde a sunder , the thynges that be ioyned together ,
except ther were one that held together the thing that he hath knyt
together . (BOETHCO-E1-P2,83.222)

And the order of nature , shoulde not go fourth , so certainely , nor
shewe so ordinary mouinges , in places , times , $effects {TEXT:effect}
spaces , and qualities , except ther were one that remayned alwayes
stedefast , and dysposed and ordryd the same varieties and chaunges of
thyngs . (BOETHCO-E1-P2,83.223)

And the same one whatsoeuer it be whereby al thynges that be made , do
remayne and be moued , I call God by a name that is commenly vsed of al
folke . (BOETHCO-E1-P2,83.224)

PHIL: Then whyles thou art of that opinio~ , I think I haue lytle els
to do , but that thou beinge sure of felycytye and blessednes , mayst
go se thy countraye safe and sound . (BOETHCO-E1-P2,83.225)

But let vs beholde the thynges that we purposed before .
(BOETHCO-E1-P2,83.226)

Haue I not nombred suffysaunce in felycitie and blessednes ?
(BOETHCO-E1-P2,83.227)

And haue we not agreed that the same felicitie and blessednes is God ?
(BOETHCO-E1-P2,83.228)

BOE: It is euen soo . (BOETHCO-E1-P2,83.229)

PHIL: And that he shall nede no outward help to gouerne the worlde ?
(BOETHCO-E1-P2,83.230)

For yf he shoulde nede , he shoulde not haue full suffysaunce .
(BOETHCO-E1-P2,83.231)

BOE: It must nedes be so . (BOETHCO-E1-P2,83.232)

PHIL: Then he alone orderethe al thynges . (BOETHCO-E1-P2,83.233)

BOE: It may not be denyed . (BOETHCO-E1-P2,83.234)

PHIL: And that God is declared to be the same soueraygne good .
(BOETHCO-E1-P2,83.235)

BOE: I do wel remember it . (BOETHCO-E1-P2,83.236)

PHIL: Then he dysposeth all thyngs by the same good .
(BOETHCO-E1-P2,83.237)

And if he who~ we haue agreed to be good , do rule al thynges , alone
by hymselfe then is he as a certaine key and sterne wherby the whole
worlde is kept stedefast and withoute corruption .
(BOETHCO-E1-P2,83.238)

BOE: I say I agre fyrmely thereto , (BOETHCO-E1-P2,83.239)

and I sawe a lytle before <paren> that thou were aboute to saye so
</paren> althoughe it were by a sclender suspycion or imagynacion .
(BOETHCO-E1-P2,83.240)

PHI. I do beleue , and certes I do thynke thou ledest nowe thy eyes
more stedfastlye to beholde the truthe then before .
(BOETHCO-E1-P2,83.241)

But yet the thynge that I shall say , appereth no lesse to be bolde .
(BOETHCO-E1-P2,83.242)

BOE: I say what is that ? (BOETHCO-E1-P2,83.243)

PHIL: When it is beleued fully and truly that God gouerneth all thynges
wyth the keye of <P_84> his goodnes , and that all the same thinges
that I haue taught , do make haste by naturall intencion to come to
good , maye it be doughted but they be gouerned wyllyngly ? And do
turne them self of ther fre wyl at the commaundement of there gouernor
as thynges conuenyent and obeying there gouernoure ?
(BOETHCO-E1-P2,84.244)

BOE: I saye it muste nedes be soo , and that rule of God shoulde not
seme blessed , yf there shoulde be a yoke of vnruly thinges that
draweth peruersly backwarde , or stubbournelye , and no comforte of
obedyent thinges , submytting them selfe to good order .
(BOETHCO-E1-P2,84.245)

PHYLO: Then there is nothynge <paren> that kepeth his own nature
</paren> labourethe to resyste or go agaynste GOD .
(BOETHCO-E1-P2,84.246)

BOE: It is trewe . (BOETHCO-E1-P2,84.247)

PHY: What and yf any thynge dyd laboure agaynste God ,
(BOETHCO-E1-P2,84.248)

myght it any thynge auayle , at laste agaynst hym , whom we haue
graunted to be almyghtie by ryght of blyssednes ?
(BOETHCO-E1-P2,84.249)

BOE: I say it could nothyng auayle him at all . (BOETHCO-E1-P2,84.250)

PHY: Then is there nothyng that eyther wyll , or maye resyste this
soueraygne good ? (BOETHCO-E1-P2,84.251)

BOE: I saye , I thynke not that any thynge maye resyst God .
(BOETHCO-E1-P2,84.252)

PHY: Then it is the same soueraygne good , that ruleth all thynges
stronglye and dysposeth them gently . (BOETHCO-E1-P2,84.253)

BOE: I say , the same wordes that thou vsyste , do moche more delyght
me , then the effect and ende of the reasons , that thou hast concluded
, so that we fooles <paren> that do reprehende and rebuke some tyme
great thynges that toucheth goddes myghtie work </paren> may be at the
last ashamed of our folysshenes , as I that sayde a lytell before ,
that God refuseth the workes of men , and nothyng medleth therwith .
(BOETHCO-E1-P2,84.254)

PHY: Thou haste harde in fables , that gyauntes haue ben aboute to
assaute heauen , but the gentle strength of God , hath deposed and
dystroyed them , as it was mete and worthy , (BOETHCO-E1-P2,84.255)

but wylte thou that we knit togither the same resons ?
(BOETHCO-E1-P2,84.256)

Perchaunce of suche conference , or dysputacion , some goodly sparke of
trueth may procede and appere . (BOETHCO-E1-P2,84.257)

BOE: Do at your pleasure . (BOETHCO-E1-P2,84.258)

PHY: No ma~ doughteth that God is omnipotent ? (BOETHCO-E1-P2,84.259)

BOE: No man doughteth it , that is in his ryght mynd .
(BOETHCO-E1-P2,84.260)

PHY: Then he that is almyghtie , can do althynges .
(BOETHCO-E1-P2,84.261)

BOE: It is trewe . (BOETHCO-E1-P2,84.262)

PHY: May God do any euyll ? (BOETHCO-E1-P2,84.263)

BOE: No , truelye . (BOETHCO-E1-P2,84.264)

PHIL . Then euyll is nothinge when that he $can $not {TEXT:cannot} doo
it that canne do all thynges . (BOETHCO-E1-P2,84.265)

BOE: I saye doest thou mocke me weyuynge or knyttynge together a
meruaylous subtyle laborinth by thy reasons , that haue no ende lyke a
rounde compas , by the <P_85> whych subtill resons , thou goeste oute
where thou dyddeste enter , and where thou diddest enter or goo in ,
thou goeste oute ? (BOETHCO-E1-P2,85.266)

And thou foldyst together maruaylous compassyng rounde resons of the
symple or pure dyuinitie . (BOETHCO-E1-P2,85.267)

For a lytel before thou begynnyng at blessednes saydeste that the same
was soueraygne good , which blessednes thou saydest was in God .
(BOETHCO-E1-P2,85.268)

And also thou saydest that God was soueraygne good and full of
felycitie , or blessednes , wherby thou dyddest proue as a corrolarye ,
or conclusion that no man was blessed but God . (BOETHCO-E1-P2,85.269)

And thou saydest also that the forme of good , is the substaunce of God
, and of blessednes . (BOETHCO-E1-P2,85.270)

And thou saidest that the same one thynge was the same good thyng ,
that was desyred by nature of all thynges . (BOETHCO-E1-P2,85.271)

And thou dyddeste proue that God ruleth all thynges by the gouernaunces
of hys bountiousnes , and that al thynges obeyeth hym , howe vyolent
soeuer they be , (BOETHCO-E1-P2,85.272)

and thou saydeste that there is no nature of euyll .
(BOETHCO-E1-P2,85.273)

And thou dyddeste proue these thynges by no outewarde reasons , but by
proues takynge aucthoritie one thynge of another , and by inwarde and
proper or famylyer probation . (BOETHCO-E1-P2,85.274)

PHI. Then I do not mocke saieth philosophy , (BOETHCO-E1-P2,85.275)

but I haue shewed the , the greatest thing of all by the gyft of God ,
whome of late we prayed vnto . (BOETHCO-E1-P2,85.276)

For certes suche is the forme of the diuine substaunce , that it
falleth and slydethe not into outward or straunge thynges nor receyueth
any outward or straung thynge into it selfe , (BOETHCO-E1-P2,85.277)

but as the philosopher Permenides saith of the substau~ce of God . Thou
ledest all the multitude of thynges in a cyrcle ,
(BOETHCO-E1-P2,85.278)

that is to saye : the deuyne substaunce turnyth the mouynge worlde of
thynges round lyke a compas whiles that the same substau~ce kepeth it
selfe stedfast and immouable . (BOETHCO-E1-P2,85.279)

And if I haue stirred resons , not taken from without , but set within
the compas of the thynge that we treate of , there is nothynge that
thou shouldeste meruaile at since thou hast lerned with Plato <paren>
saying </paren> that the words ought to be conuenient and agreing to
the thinges , whereof they be spoken , or whereof men do speke .
{COM:material_omitted} (BOETHCO-E1-P2,85.280)

<P_88>

<heading>

THE FOURTH BOOKE . (BOETHCO-E1-P2,88.283)

</heading>

BOECIUS . When Phylosophye <paren> after that she hade kept the
reuerence , of her countenaunce and grauitie of her spekyng </paren>
had songe these thynges softly and swetely . Then I <paren> that had
not vtterly forgotten my inwarde gryfe and sorowe </paren> dyd
interrupte her intent and purpose beyng yet redy to speke some other
thyng . (BOETHCO-E1-P2,88.285)

And I sayd : O thou gyde and leder of the very true lyght or knoledge ,
euen the same thinges that thy owne wordes haue spoken hetherto , haue
appered vnto me inuincible , aswell for there deuine speculacion as for
thy resons . (BOETHCO-E1-P2,88.286)

And the same very thinges that thou shewedst me , althoughe I had
forgotten them for sorow of the wronge that was done to me , yet for
all that they were not vnto me vtterly unknowen .
(BOETHCO-E1-P2,88.287)

But thys is the cheifeste cause of my greyfe and sorowe , that where as
the ruler of all thynges is good , why be there any euiles ,
(BOETHCO-E1-P2,88.288)

or why do euiles passe vnponyshed ? Whyche thynge alone well consydered
, howe much is it worthy to be meruayled at ? (BOETHCO-E1-P2,88.289)

But yet ther is another greater thyng to be ioyned to thys , moreouer
to be meruayled at . (BOETHCO-E1-P2,88.290)

For whiles that wickednes ruleth and flourysheth , vertue is not only
vnrewarded , but also subiect and troden vnder the fete of the wicked
(BOETHCO-E1-P2,88.291)

and is ponyshed in stede of wicked offenders , whych thynges to be
suffered in the kyngdom of God that knoweth all thynges , able to do al
thinges , and willyng to do onely good thynges , no man maye thereat
nether meruayle ynoughe , nor complayne ynoughe .
(BOETHCO-E1-P2,88.292)

PHI. It shoulde be a greate infynite wonder and more horrible then all
the monsters of the world , if it were so as thou takest it , that euyl
men should be worshypped and that good men shuld be vyle or nothyng
estemed in the well ordred <P_89> house of suche a father of the
howshold , (BOETHCO-E1-P2,89.293)

but it is not so . (BOETHCO-E1-P2,89.294)

For if those thynges that be concluded a lytell before , be kepte hole
or vnbroken , thou shalt knowe <paren> the same God of whose kyngedome
now I speake , beynge the aucthor </paren> that good me~ be alwais
mightye , and euyll men always abiect and vnmyghty or weke , and that
vyces be neuer vnponyshed , nor vertue vnrewarded , and that felicitie
and blessednes happeth to good folke , and myschaunces to wycked folke
. (BOETHCO-E1-P2,89.295)

And thou shalte knowe manye thynges of thys kynd which may strengthen
the with stedfaste sadnes , when thou haste put awaye thy complayntes ,
agaynst euill fortune . (BOETHCO-E1-P2,89.296)

And for by cause thou haste sene the fourme of true blessednes or
felycitie , as I of late haue shewed the , and that thou haste knowen
wherein it is set , all thynges omytted and ouerpassed that I thynke
mete to omit and passe ouer , I wyll shewe vnto the , the waye that
maye brynge the home , to the knowledge of true blessednes and
felicitie . (BOETHCO-E1-P2,89.297)

And I wyll fasten fethers or resones in thy mynde , wherby it may ryse
vp in helth , so that after thou hast cast awaye all trouble of worldly
and temporall thynges , thou mayst reuert and turne into thy countrye
safe and sounde , by my leding , by my path way and by my steppes .
{COM:material_omitted} (BOETHCO-E1-P2,89.298)

<P_90>

BOECIUS . Then when Phylosophy had ended her tale , I sayde . O
Phylosophy thou promisest gret thinges (BOETHCO-E1-P2,90.300)

and I dought not but thou mayst perfourme them . (BOETHCO-E1-P2,90.301)

And I praye the tarye not (BOETHCO-E1-P2,90.302)

but tell me now , seing thou haste styrryd me to here .
(BOETHCO-E1-P2,90.303)

PHI. Fyrst it behoueth the to knowe that good men be myghty , and
wycked men be alwaies vnmyghtye and weke of all strength , of the whych
the one is shewed by the other . (BOETHCO-E1-P2,90.304)

For when that good and euyll be thynges contrary , yf good appereth to
be myghty and stronge , then the wekenes of the euill is manifest .
(BOETHCO-E1-P2,90.305)

And when the frayltie of euyll shewethe it selfe , then the
stedefastnes of good is perceyued . (BOETHCO-E1-P2,90.306)

But to thintent that more credite shoulde be geuen to my saying , I
will procede by both wayes <paren> confyrmynge the thynges that be
proposed </paren> (BOETHCO-E1-P2,90.307)

now on the one parte , (BOETHCO-E1-P2,90.308)

and nowe the thother parte . (BOETHCO-E1-P2,90.309)

There be two thynges or pryncyples , wherin standeth theffect of all
menes actes and dedes , (BOETHCO-E1-P2,90.310)

that is to saye : wyl , and power . Of the whych if eyther of them
fayle , there is nothynge that can be done . (BOETHCO-E1-P2,90.311)

For if that wyl fayleth none effect is <P_91> done .
(BOETHCO-E1-P2,91.312)

For no manne taketh in hand to doo the thynge that he will not do .
(BOETHCO-E1-P2,91.313)

And if power be away wyll is in vayne or voyde , whereby it commeth to
passe that yf thou see anye man that would obtayne , that he $can $not
{TEXT:cannot} get , thou mayst not dought , but he wanteth power , to
haue that he wold haue . (BOETHCO-E1-P2,91.314)

BOE: It is verye clere (BOETHCO-E1-P2,91.315)

and maye not be doughted in any maner . (BOETHCO-E1-P2,91.316)

PHIL: Truelye yf thou se anye man to haue done that he woulde doo ,
$doubtest {TEXT:doughest} thou that he lacked power to do it .
(BOETHCO-E1-P2,91.317)

BOE: No . (BOETHCO-E1-P2,91.318)

PHIL: Than (BOETHCO-E1-P2,91.319)

that thing that a man maye doo , in that thynge , he is myghtye ,
(BOETHCO-E1-P2,91.320)

and in that thynge that he $can $not {TEXT:cannot} do , he is to be
iudged vnmyghtye and weke . (BOETHCO-E1-P2,91.321)

BOE: I saye I confesse the same . (BOETHCO-E1-P2,91.322)

PHIL: Remembrest thou by the former resones , that it is gathered or
concluded , that al thentent of mans wyll maketh hast or tendeth vnto
felicitie or blessednes , whyche is ledde by dyuers studies or wayes .
(BOETHCO-E1-P2,91.323)

BOE: I saye I do remember that the same was so shewed and declared
before . (BOETHCO-E1-P2,91.324)

PHY: And doest thou remember that the same felycitie or blessednes is
the same good , and after the same maner desyred , of all men when
felicitie is requyred ? (BOETHCO-E1-P2,91.325)

BOE: I saye I doo not recorde it , (BOETHCO-E1-P2,91.326)

for I holde it fired in my mynd or memory . (BOETHCO-E1-P2,91.327)

PHIL: Then all men both good and also euyll doo laboure to come to good
without any difference of intent . (BOETHCO-E1-P2,91.328)

BOE: I say the same , (BOETHCO-E1-P2,91.329)

it is a very consequence . (BOETHCO-E1-P2,91.330)

PHI. Then it is certayne that men be made good by adoption or
optaynynge of good . (BOETHCO-E1-P2,91.331)

BOE: It is true . (BOETHCO-E1-P2,91.332)

PHIL: Then good men do optayne the thynge that they do desyre .
(BOETHCO-E1-P2,91.333)

BOE: So it semeth . (BOETHCO-E1-P2,91.334)

PHIL: Then truely if euel men should get and obtayne the good that they
do desyre they myght not be euil . (BOETHCO-E1-P2,91.335)

BOE: It is euen so . (BOETHCO-E1-P2,91.336)

PHIL: Then when that both the good and the euyll folke desyreth good ,
yf the good folke obtayneth the good and the euil folke do not , Is it
nowe anye doughte but that the good folke be myghty , and the euill
folke weke and vnmyghtye ? (BOETHCO-E1-P2,91.337)

BOE: I saye whosoeuer doughteth of thys , $can $not {TEXT:cannot}
consyder the nature of thyngs , nor the consequence of reson .
(BOETHCO-E1-P2,91.338)

PH: And farther if there be two that haue one naturall purpose or
intent , and the one of them worketh and perfourmethe the same thynge
by offyce of nature or naturallye , and the other may not do the same
by naturall offyce , or naturallye , but foloweth hym that perfourmeth
the offyce naturallye , but yet by a nother wayes , or meane , then is
conueniente for nature , and dooeth not fulfyll or perfourme the
purpose , whych of these two iudgest thou to be mooste myghtye ?
(BOETHCO-E1-P2,91.339)

BOECIUS . Althoughe I do coniecture <P_92> what thou wouldeste saye ,
yet I desyre to heare it moore fullye of the . (BOETHCO-E1-P2,92.340)

PHIL: Then , wilt thou denye that the mouing to walke or go is in men
by nature , or that it is not naturall ? (BOETHCO-E1-P2,92.341)

BOE: I do saye I do not denye it . (BOETHCO-E1-P2,92.342)

PHILO: Then , doughtest thou that the acte of going is the naturall
offyce of the fete ? (BOETHCO-E1-P2,92.343)

BOE: I saye I dought it not . (BOETHCO-E1-P2,92.344)

PHIL: Then if a man beynge myghtye to go vpon his fete walketh ,
another that lacketh the naturall offyce of hys fete laboureth to go
vpon his handes , which of these may iustelye be iudged more strong or
myghtye . (BOETHCO-E1-P2,92.345)

BOE: I saye procede in thy other sayinges , (BOETHCO-E1-P2,92.346)

for noo man doughteth but that he that maye go by naturall offyce of
hys fete , is stronger , then he that maye not do the same .
(BOETHCO-E1-P2,92.347)

PHIL: Even soo the soueraygne good before spoken of is shewed
indifferently , as wel vnto the euyll folke as to the good folke ,
(BOETHCO-E1-P2,92.348)

but the good doo optayne it by the naturall offyce of vertue ,
(BOETHCO-E1-P2,92.349)

and the wycked folke do enforce themselfe to get it by sundry couytous
desyres of temporall and worldly thinges , whyche is not the naturall
offyce or meane to obteyne good . (BOETHCO-E1-P2,92.350)

Doist thou thynke it otherwyse ? (BOETHCO-E1-P2,92.351)

BOE: No truely (BOETHCO-E1-P2,92.352)

for the thyng , that is the consequence is manyfest ,
(BOETHCO-E1-P2,92.353)

And of these thinges that I haue graunted , it is necessarye , that
good folke be myghtye and euyll folke vnmyghtye and weake .
(BOETHCO-E1-P2,92.354)

PHIL: Thou sayest right , (BOETHCO-E1-P2,92.355)

and it is a sygne or iudgement that nature is recouered in the and
resisteth the dyssease , as the phisicions be wonte to hope of the
paciente and sycke folke . (BOETHCO-E1-P2,92.356)

But for by cause I see the redy to vnderstand , I shall shewe the
diuers and many sundry reasons . (BOETHCO-E1-P2,92.357)

For see howe gretely the wekenes of wycked and euyll folke appereth
that $can $not {TEXT:cannot} attayne vnto the thynge that ther natural
intencyon ledeth , and in a maner almost compelleth the~ .
(BOETHCO-E1-P2,92.358)

And what yf that the same wycked folke shoulde lacke this so grete and
al most inuyncible helpe of nature . (BOETHCO-E1-P2,92.359)

Consider also how lytle power the wycked folke hath ,
(BOETHCO-E1-P2,92.360)

for they seke not lyght and vayne rewardes , whych they can not folowe
and obtayne . (BOETHCO-E1-P2,92.361)

But they fayle (BOETHCO-E1-P2,92.362)

and $can $not {TEXT:cannot} attayne the cheyfest and hyest thynges that
is to saye soueraygne good , (BOETHCO-E1-P2,92.363)

nor these wycked wretches , can gette the effecte of soueraygne good ,
whyche they go aboute onely to obtayne night and daye , wherin the
myghte of good folke doth appere . (BOETHCO-E1-P2,92.364)

For certis , as thou woldest iudge hym moste myghtie and stronge in
goynge , that may come to the place in going on his feet , beyonde the
which place there lyeth no way farther to go : <P_93> euen so it
behoueth that thou do iudge hym , moste stronge and myghtie , that
optayneth the end of al thynges that be to be desired , beyonde whiche
ende , there is nothyng : whych ende , good folke doe optayne , whereby
it foloweth that ther is a thyng contrary to this , that is to saye :
that these wycked seme to be desolate , naked , or voyd of all strength
. (BOETHCO-E1-P2,93.365)

But why do the wicked folke folowe wyckednes and forsake vertue ?
(BOETHCO-E1-P2,93.366)

is it for that they be ignoraunt of good thinges ?
(BOETHCO-E1-P2,93.367)

But what is more feble then the blyndnes of ignoraunce ?
(BOETHCO-E1-P2,93.368)

Do the wycked know that good is to be folowed ? (BOETHCO-E1-P2,93.369)

ye truely , but that couitousnes , ouerthroweth them being clene turnyd
fro~ good . (BOETHCO-E1-P2,93.370)

And they be also frayle by intemperaunce of vice , that $can $not
{TEXT:cannot} resist vyce , (BOETHCO-E1-P2,93.371)

and whether they <paren> knowynge and wyllyng </paren> do forsake the
good and be turned vnto vyces ? (BOETHCO-E1-P2,93.372)

Ye truely , (BOETHCO-E1-P2,93.373)

And by thys meanes they cesse not onelye to be myghtye and stronge ,
(BOETHCO-E1-P2,93.374)

but also they cesse vtterly to be . (BOETHCO-E1-P2,93.375)

For they that forsake the ende of al thynges that be , do cesse also to
be , or haue no beinge , whych thyng perchaunce should seme to some man
a meruayle , that I shuld say that wycked folke <paren> whyche be the
most part of men </paren> be not , or haue no beynge .
(BOETHCO-E1-P2,93.376)

But it is euen soo . (BOETHCO-E1-P2,93.377)

For they that be wycked <paren> I doo not denye </paren> but that they
be wycked , (BOETHCO-E1-P2,93.378)

but I denye that they be pure and symple . (BOETHCO-E1-P2,93.379)

For as thou hast called a dede man a Corpus or carkes , and maye not
call hym simply and purely a man , euen soo haue I graunted that
vicious and wicked folke be wycked , (BOETHCO-E1-P2,93.380)

but I $can $not {TEXT:cannot} confesse that they be absolutely with out
any dyuersitie as they were before they were vicious .
(BOETHCO-E1-P2,93.381)

For the thinge that kepeth order , kepeth nature ,
(BOETHCO-E1-P2,93.382)

and is styll as it was , (BOETHCO-E1-P2,93.383)

but the thing that varyeth from order and nature , forsaketh the thyng
that is set in his $nature {TEXT:natur} . (BOETHCO-E1-P2,93.384)

But thou wilt say that wycked folke may do things :
(BOETHCO-E1-P2,93.385)

Certes I wyll not deny , but that they may do . (BOETHCO-E1-P2,93.386)

But I say that their power , commeth not by strength , but by wekenes .
(BOETHCO-E1-P2,93.387)

For they may doo euyll thynges which they might not do if they might
remayne in the workes of good folke , (BOETHCO-E1-P2,93.388)

And the same possybylitie or power of euyll folke , shewethe euidentlye
that they maye do ryght nought . (BOETHCO-E1-P2,93.389)

For as I haue gathered and proued a lytle before that euyll is nought
or nothyng , whe~ that the euyll folke may onely-2 do euil , It
appereth a playne conclusion , that euyll folke may do ryght nought ,
and haue no power or myghte . (BOETHCO-E1-P2,93.390)

BOETI: It is playne soo . (BOETHCO-E1-P2,93.391)

PHILO: Then , that thou mayst vnderstand what is the strengthe of this
power , <P_94> that y=e= wycked may do nought , I haue defyned and
determyned a lytel before that nothynge is more myghty then soueraygne
good . (BOETHCO-E1-P2,94.392)

BOE: I saye it is so . (BOETHCO-E1-P2,94.393)

PHIL: But y=e= same soueraygne good can do no euyll .
(BOETHCO-E1-P2,94.394)

BOE: No forsoth . (BOETHCO-E1-P2,94.395)

PHIL: Then is there any man that thynketh that men can do all thynges .
(BOETHCO-E1-P2,94.396)

BOE: No man so thinketh , except he be mad . (BOETHCO-E1-P2,94.397)

PHIL: But yet wycked folke may do euyll . (BOETHCO-E1-P2,94.398)

BO. I say would to God they coulde not . (BOETHCO-E1-P2,94.399)

PHIL: Now then when that he that is myghtye in good thynges may doo all
thynges , but they that be myghtye in euyll thynges , maye not do al
things , It is manyfest that they that may do euyl , may do lesse or be
of lesse power . (BOETHCO-E1-P2,94.400)

And soo it commethe to passe to proue thys conclusion , that I haue
shewed before , that is , that all power is to be numbred emongest
thynges that are to be desyred . (BOETHCO-E1-P2,94.401)

And all thynges y=t= ought to be desired , are referred vnto good ,
that is to say , vnto God , as vnto a certayne perfection of theyr
nature . (BOETHCO-E1-P2,94.402)

But the power or possibilytye to doo euyll , may not be referred vnto
good , that is to say , to God . (BOETHCO-E1-P2,94.403)

Therfore euyll is not to be desyred . (BOETHCO-E1-P2,94.404)

But all power is to be desyred . (BOETHCO-E1-P2,94.405)

So therfore it appereth that the power of the wiked folk , is no power
. By all whyche thynges before sayde , it appereth truely , that good
folke be myghty , and wycked folke withoute any dought , be vnmyghtye
and weake . (BOETHCO-E1-P2,94.406)

And it appereth that the same sentence or sayinge of Plato , is true ,
that sayd , that wyse men onely might do the thing that they desyred to
doo . And that wycked folke myght doo the thyng , that accordeth to
ther wycked pleasures , but they $can $not {TEXT:cannot} fulfyll and do
the thyng , that they desyre , that is to say , they $can $not
{TEXT:cannot} obtayne soueraign good , (BOETHCO-E1-P2,94.407)

yet they do all thynges , whyles they do thynke to attayne vnto the
soueraygne good that they desyre , by those thynges wherein they delite
, (BOETHCO-E1-P2,94.408)

but they $can $not {TEXT:cannot} attayne therevnto .
(BOETHCO-E1-P2,94.409)

For wyckednes $can $not {TEXT:cannot} optayne and come vnto felicitie
and blessednes . {COM:material_omitted} (BOETHCO-E1-P2,94.410)

<P_95>

PHILOSOPHY . Seist thou not than in howe greate fylth the wycked folke
be wrapped , and with what clerenes the good folke do shyne . In whych
thynge it is euydent and manyfest that good folke neuer want reward ,
nor wicked folke neuer lacketh there ponyshmentes .
(BOETHCO-E1-P2,95.412)

For of all thynges that be done , the thynge for the whych euery thynge
is done , the selfe same thynge , semethe wel to be the reward of the
same thing . As yf a man do $run {TEXT:ren} in a furlonge space for a
crowne , the crowne is y=e= reward for the whych the rennynge is .
(BOETHCO-E1-P2,95.413)

And in like maner I haue shewed before , that felicitie or blessednes
is the selfe same thynge ; for the whyche all thynges be done .
(BOETHCO-E1-P2,95.414)

Then is the same good , appoynted as a common rewarde for mannes actes
and dedes , whyche good , maye not be separated from good folke .
(BOETHCO-E1-P2,95.415)

And he shall not be called ryghtfully good , that lacketh goodnes ,
wherefore men well <P_96> manered and vertuous , neuer loseth their
rewardes . (BOETHCO-E1-P2,96.416)

Therefore howe muche soeuer wycked folke waxe mad agaynste good folke ,
yet for al that the wyse man shall neuer lose his crowne or reward ,
(BOETHCO-E1-P2,96.417)

nor shal drye vp or dymynyshe . (BOETHCO-E1-P2,96.418)

Nor another mans wyckednes taketh not awaye the proper honoure frome
good folke . (BOETHCO-E1-P2,96.419)

And yf good folke should reioyse of any outewarde good that they haue
receyued of anye other then of themselfes , truly he that gaue them
such goodnes , or some other person myght take it from them .
(BOETHCO-E1-P2,96.420)

But for asmuch as to euery man his owne proper goodnes is his rewarde
then euery man shall lacke his reward , when he cesseth , and is not
good . (BOETHCO-E1-P2,96.421)

Furthermore when that all reward , therefore is desyred , bycause it is
thought to be good who would iudge that he had noo rewarde , that is
good ? (BOETHCO-E1-P2,96.422)

But what is the rewarde of good folke ? (BOETHCO-E1-P2,96.423)

Truely the fairest and gretest rewarde . (BOETHCO-E1-P2,96.424)

But remember the same corrolarye or conclusyon that I gaue the as
cheife a litle before , (BOETHCO-E1-P2,96.425)

and vnderstand it thus . (BOETHCO-E1-P2,96.426)

When y=e= sayd good is felicitie or blessednes , it appereth that all
good folke <paren> in as muche as they be good </paren> be made blessed
or happye . (BOETHCO-E1-P2,96.427)

And it behoueth that they that be blessed , be goddes .
(BOETHCO-E1-P2,96.428)

Therefore the reward of good folke : is to be made goddes , whiche
rewarde , no daye consumeth , no power $diminissheth {TEXT:dimnissheth}
, and no wickednes defaceth . (BOETHCO-E1-P2,96.429)

And synce it is thus that good folke neuer fayle of reward , then a
wyse man may not doughte of the contynuall and inseperable payne of
wycked folke . (BOETHCO-E1-P2,96.430)

For when that good and euyll , payne and rewarde , be contrarye one to
another , then the things that we se to happen as a rewarde of good ,
the same thynges beyng contrarye must nedes be the ponyshmente of the
euyll folke . (BOETHCO-E1-P2,96.431)

For as goodnes is the rewarde of good folke , soo wyckednes is the
ponyshmente of wicked folke . (BOETHCO-E1-P2,96.432)

Nowe certes whosoeuer is tormentid with ponyshment , there is no dought
but that he is tormented wyth euyll . (BOETHCO-E1-P2,96.433)

Therefore if the same euyll folke will esteme and praise themselfe ,
may they seme to be without ponishme~t : which euyl folke not onely
extreme wyckednes of all euyll trobleth , but also corrupteth
vehemently . (BOETHCO-E1-P2,96.434)

And se also of the contrarye part of the good folke , what payne
folowethe the wycked folke . (BOETHCO-E1-P2,96.435)

For thou hast lerned a litle before that euery thyng that is , is one .
(BOETHCO-E1-P2,96.436)

And the same one , is good , (BOETHCO-E1-P2,96.437)

so the consequence to the same is , that euery thing that is certes the
same semethe to be good . (BOETHCO-E1-P2,96.438)

Therefore by this means , what soeuer thynge fayleth and is <P_97> not
good , it cessyth to be , or it is not . Whereby it comethe to passe
that euyll folke cesseth to be the same that they were .
(BOETHCO-E1-P2,97.439)

But the same other fourme of manes body sheweth yet that wycked folke ,
haue bene men , and certes beyng turnyd into malyce or wyckednes , they
haue lost the nature of man . (BOETHCO-E1-P2,97.440)

But whe~ that goodnes onely may exalte euerye man aboue the nature of
men : It must nedes be , that wycked folke <paren> whose wyckednes hath
cast them oute from the condicion of man </paren> do put them vnder the
merite of man or cause them to be lesse estemed then men .
(BOETHCO-E1-P2,97.441)

Therefore it happeth that if thou seist anye man turned into vices or
wickednes , thou mayst not thinke that he is a man .
(BOETHCO-E1-P2,97.442)

If any man brenneth in couitous and is a violent extorcioner or rauener
of other mennes goodes , thou mayst saye that he is lyke a woulfe .
(BOETHCO-E1-P2,97.443)

And if a man be cruel , and troubelous , and exercyseth hys tounge with
chydyng he may be lykened to a dogge . (BOETHCO-E1-P2,97.444)

Also he that is a pryuye lyer in a waye , and reioyseth to stele by
craft and soteltie , he may be compared to yong foxes , or yong coubbes
. (BOETHCO-E1-P2,97.445)

And a man that is distempryd , and wexeth wode for anger , it semeth
that he do beare the stomake of a lyon . (BOETHCO-E1-P2,97.446)

If a man be fearefull and fleynge , and feareth thynges that he ought
not to fere he is counted lyke vnto hertes . (BOETHCO-E1-P2,97.447)

And if a man be slow , astonyed and waxethe dull , he lyueth as an asse
. (BOETHCO-E1-P2,97.448)

If a man be lyght inconstant and often chaungeth his mynd and thought ,
he differith no thynge from byrdes . (BOETHCO-E1-P2,97.449)

And he that is drowned in foule and fylthy plesures , of lechery , is
wrapped in the delight of the fylthy sow or hogge .
(BOETHCO-E1-P2,97.450)

So then it foloweth , that he that forsaketh his goodnes , is no man .
(BOETHCO-E1-P2,97.451)

And when he $can $not {TEXT:cannot} passe and turne into the condytyon
of God , he is turnyd by his wycked condicions into a beste .
{COM:material_omitted} (BOETHCO-E1-P2,97.452)

{COM:insert_helsinki}

<P_103>

BOECIUS . By this I do perceyue what felycytie , or blyssednes is in
the desertes of good folke , and of wycked folk .
(BOETHCO-E1-P2,103.455)

But in this commen fortune of the people , I doo conceyue that therein
is some good or euyll . (BOETHCO-E1-P2,103.456)

For no wise man hadde leuer be a banisshed manne , nedye , poore , and
shamefull : then to be full of riches , reuerende <P_104> in honoure ,
stronge in power , and to dwell styll in his Cytie , and florysshe in
welth . (BOETHCO-E1-P2,104.457)

So certes after this maner , that is to say : by riches honour and
power , the offyce of a wyse man , is estemed more clere , and more
assured of wysdom , then when felycytie or blyssednes of gouernours or
rulers , is scatered or deuyded , as it were emonges the comme~ people
next adioynynge as subiectes . Sythe that namely pryson , lawe , and
other tormentes of lawefull paynes , do rather appertayne vnto
myschiuous cytisens for whome they were ordeyned , then for good folke
. (BOETHCO-E1-P2,104.458)

Therfore I do greatly maruayle , why these thynges folowyng be turnyd
clene contrarye , that is to saye : that ponyshmentes of wycked folke ,
do oppresse good folke . And that the wycked folke , do beare awaye the
rewardes of vertue , that is to say , why they be exalted to honor and
$high {TEXT:his} estate . (BOETHCO-E1-P2,104.459)

And I desyre to lerne of the what thou thynkeste to be the reason of
suche a wrongfull confusion . (BOETHCO-E1-P2,104.460)

For I woulde lesse meruail yf that I thought that al thynges were
myngyd together with chaunce of fortune . (BOETHCO-E1-P2,104.461)

But now God the gouernoure of all thynges incresethe my meruaylynge ,
syth that he geueth often tymes plesaunt thynges to good folke , and
sharpe thynges to euil folk : and contraryewyse he geuethe harde
thynges to good folke , and to wycked folke theyr desyres , except the
cause be knowen what difference is betwene goddes doynges , and
fortunes chaunces . (BOETHCO-E1-P2,104.462)

PHILOSO. It is no meruayle at all thoughe people thinketh that there is
somethinge folishe and confuse {COM:sic} , when the reason of Gods
ordynaunce is not knowen . (BOETHCO-E1-P2,104.463)

But althoughe thou knowest not the cause of so grete a disposition ,
yet doute thou not but all thynges be well gouerned , for asmuche as
god the good gouernor , attempereth and gouerneth the world vnyuersall
. {COM:material_omitted} (BOETHCO-E1-P2,104.464)

{COM:insert_helsinki}

<P_113>

PHILOSOPHYE . Seist thou not nowe what foloweth all these thynges that
I haue sayd ? (BOETHCO-E1-P2,113.467)

BOE. I say what thinge foloweth ? (BOETHCO-E1-P2,113.468)

PHI. All fortune is good without dout . (BOETHCO-E1-P2,113.469)

BOE. And how can it be soo . (BOETHCO-E1-P2,113.470)

PHI. Vnderstande thus , that all fortune whether it be good or <P_114>
euyll is geuen either to rewarde or exercyse good folke , or for
thintente to ponyshe and correcte euyll folke . (BOETHCO-E1-P2,114.471)

And so all fortune is good that appereth eyther-3 to be iuste or
profytable . (BOETHCO-E1-P2,114.472)

BOE. I saye it is a verye true reason . (BOETHCO-E1-P2,114.473)

And yf I do consider the prouidence of god , or destinye whych thou
taughtest a lytle before , thy sentence is knyt together with stronge
resons . (BOETHCO-E1-P2,114.474)

But let vs <paren> if it please the </paren> nomber this opinion or
sentence , emongest those thynges that thou diddest allege a lytle
before , were not to be thought of any man . (BOETHCO-E1-P2,114.475)

PHI. And wherefore . (BOETHCO-E1-P2,114.476)

BOE. For that the commen speche of men dothe muche mystake the talke of
fortune , saying often that some mens fortune is very euyll .
(BOETHCO-E1-P2,114.477)

PHI. Wylt thou therefore that I returne a lytle to the speche of the
commen people , so that I seme not to digresse ouermuch from the vse of
the people . (BOETHCO-E1-P2,114.478)

BOE. I saye do as it shall please the . (BOETHCO-E1-P2,114.479)

PHI. Dost thou not iudge all thyng good that profyteth .
(BOETHCO-E1-P2,114.480)

BOE. Yes . (BOETHCO-E1-P2,114.481)

P. The fortune that dothe exercyse or correct , doth good .
(BOETHCO-E1-P2,114.482)

BOE. I saye I graunt the same . (BOETHCO-E1-P2,114.483)

PHI. Then is al fortune good . (BOETHCO-E1-P2,114.484)

BOE. What ells ? (BOETHCO-E1-P2,114.485)

PHILOSO. But this fortune that exerciseth , is the fortune of such that
be sette in vertue and do stryue agaynst vyce : (BOETHCO-E1-P2,114.486)

but fortune that correcteth , is of suche that declyning from vyce , do
chose and take the way of vertue . (BOETHCO-E1-P2,114.487)

BOE. I $can $not {TEXT:cannot} denye it . (BOETHCO-E1-P2,114.488)

PHILOSOPHI . But what sayest thou , of plesaunte fortune , that is
geuen to good folke for rewarde , (BOETHCO-E1-P2,114.489)

doo the comme~ people iudge the same wicked fortune ?
(BOETHCO-E1-P2,114.490)

BOE. No truelye , (BOETHCO-E1-P2,114.491)

but iudgeth it good , as it is in dede . (BOETHCO-E1-P2,114.492)

P. What sayest thou of the other fortune that is euyll and sharpe , and
restrayneth wicked folke by iuste ponyshment , (BOETHCO-E1-P2,114.493)

do the commen people esteme it good . (BOETHCO-E1-P2,114.494)

BOE. I saye that they do iudge the same most wretched of all thynges
that maye be thoughte . (BOETHCO-E1-P2,114.495)

PHI. Take hede therefore lest that we folowynge the opinion of the
commen people , haue not concluded a thyng gretely , not to be thought
of them . (BOETHCO-E1-P2,114.496)

BOE. What is that . (BOETHCO-E1-P2,114.497)

P. Certes of these thinges that are graunted it fortuneth that of them
that be other in professing of vertue , or in thencrease of vertue , or
in optayning of vertue , al maner of fortune <paren> what souer it be
</paren> is good . (BOETHCO-E1-P2,114.498)

But all maner of fortune is euell to them that remayne in wickednes ,
whych thing the commen people do not so iudge and take it .
(BOETHCO-E1-P2,114.499)

BOE. That is true , although no man dare confesse the truth there of .
(BOETHCO-E1-P2,114.500)

PHI. Why so ? (BOETHCO-E1-P2,114.501)

A wyse man ought not to be greued , whe~ misfortune happeth no more
then a strong man {COM:ought} to disdaine or to be moued <P_115> with
angre , when alarum or tumult of warre ryseth . (BOETHCO-E1-P2,115.502)

For to bothe , the same difficultie to stryue agaynst fortune , is the
matter , that is to saye : to the one whych is the strong man it is a
cause to optayne $renown {TEXT:renome} , (BOETHCO-E1-P2,115.503)

to the other , which is the wyse man , it is a cause to confyrme hys
wisedom or vertue . (BOETHCO-E1-P2,115.504)

For therefore it is called vertue , by cause it , stryuing agaynst vice
, with all force , is not ouercome wyth vyce or aduersitie .
(BOETHCO-E1-P2,115.505)

Nor certes you that be set in the increase or waye of vertue haue not
come to abounde in pleasurs and to continue in lustes of the fleshe .
(BOETHCO-E1-P2,115.506)

For then you do sowe and plant a verye sharpe conflyct or battell ,
with all fortune . (BOETHCO-E1-P2,115.507)

Therfore lest that eyther wicked fortune opppresse you , or good
fortune corrupte and hurte you , hold you the meane betwene both with
fyrme , and stedefast power and strength . (BOETHCO-E1-P2,115.508)

For certes al that is vnder the mene vertu or passeth the meane vertue
, dispiseth vertue , (BOETHCO-E1-P2,115.509)

or is vicious , (BOETHCO-E1-P2,115.510)

and hath no rewarde of his trauell or laboure . (BOETHCO-E1-P2,115.511)

For it lyeth in your owne power , what fortune you had leuer haue ,
that is to sai : to take what fortune ye wyll . (BOETHCO-E1-P2,115.512)

For all fortune that semeth sharpe or euyll <paren> yf it do not
exercyse the good folke , or correct and chastyce the wicked folke
</paren> it greueth or ponysheth . (BOETHCO-E1-P2,115.513)