Bibliotheca Polyglotta

Boethius: De Consolatione Philosophiae

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Title

Preface

Book I: THE SORROWS OF BOETHIUS

Book II: THE VANITY OF FORTUNE’S GIFTS

Book III: TRUE HAPPINESS AND FALSE

Book IV: GOOD AND ILL FORTUNE

Book V: FREE WILL AND GOD’S FOREKNOWLEDGE

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Primum igitur paterisne me pauculis rogationibus statum tuae mentis attingere atque temptare, ut qui modus sit tuae curationis intellegam?” “Tu vero arbitratu,” inquam, “tuo quae voles ut responsurum rogato.” Tum illa: “Huncine,” inquit, “mundum temerariis agi fortuitisque casibus putas, an ullum credis ei regimen inesse rationis?” “Atqui,” inquam, “nullo existimaverim modo ut fortuita temeritate tam certa moveantur, verum operi suo conditorem praesidere deum scio nec umquam fuerit dies qui me ab hac sententiae veritate depellat.” “Ita est,” inquit. “Nam id etiam paulo ante cecinisti, hominesque tantum divinae exortes curae esse deplorasti. Nam de ceteris quin ratione regerentur, nihil movebare. Papae autem! Vehementer admiror cur in tam salubri sententia locatus aegrotes. Verum altius perscrutemur; nescio quid abesse coniecto. “Sed dic mihi, quoniam deo mundum regi non ambigis, quibus etiam gubernaculis regatur advertis?” “Vix,” inquam, “rogationis tuae sententiam nosco, nedum ad inquisita respondere queam.” “Num me,” inquit, “fefellit abesse aliquid, per quod, velut hiante valli robore, in animum tuum perturbationum morbus inrepserit? Sed dic mihi, meministine, quis sit rerum finis, quove totius naturae tendat intentio?” “Audieram,” inquam, “sed memoriam maeror hebetavit.” “Atqui scis unde cuncta processerint?” “Novi,” inquam, deumque esse respondi. “Et qui fieri potest, ut principio cognito quis sit rerum finis ignores? Verum hi perturbationum mores, ea valentia est, ut movere quidem loco hominem possint, convellere autem sibique totum exstirpare non possint. Sed hoc quoque respondeas velim, hominemne te esse meministi?” “Quidni,” inquam, “meminerim?” “Quid igitur homo sit, poterisne proferre?” “Hocine interrogas an esse me sciam rationale animal atque mortale? Scio et id me esse confiteor.” Et illa: “Nihilne aliud te esse novisti?” “Nihil.” “Iam scio,” inquit, “morbi tui aliam vel maximam causam; quid ipse sis, nosse desisti. Quare plenissime vel aegritudinis tuae rationem vel aditum reconciliandae sospitatis inveni. Nam quoniam tui oblivione confunderis, et exsulem te et exspoliatum propriis bonis esse doluisti.

Primum igitur. Nû ságe ze êrest. Paterisne me attingere te atque temptare statum tuȩ mentis . pauculis rogationibus? Ut intellegam qui modus sit tuȩ curationis. Uuíle du mír héngen . frâgendo begréifôn . únde besûochen dîn mûot . uuîo iz stánde? Táz íh uuíze . uuîo ih tíh héilen súle. Tu uero inquam rogato arbitratu tuo quȩ uoles ut responsurum. Áfter dînemo uuíllen fróuua chád íh . frâge dés tu míh uuéllêst ántuuúrten. Tum illa inquit.Tô chád si. Putas hunc mundum agi temerariis et fortuitis casibus? An credis inesse ei ullum regimen rationis? Uuânest tu díe uuérlt-lichen geskíhte uerlâzene uuésen dehéina ríhti áfter rédo? Atqui inquam nullomodo existimauerim . ut tam certa moueantur fortuita temeritate. Trúuo chád ih . táz nechâme nîomêr in mînen sín . táz sô guíssíu díng . fárên áfter uuánchelînero únríhti. Uerum scio deum conditorem . praesidere operi suo. Núbe gót uuéiz ih flégen sînes uuérches. Nec umquam fuerit dies . qui depellat me ab hac sententiȩ ueritate. Nóh tér tág neuuírt nîomêr . tér míh ába déro zálo genéme. Ita est inquit. Táz ist sô chád si. Nam id etiam paulo ante cecinisti. Táz sélba súnge du dâr-fóre. Et deplorasti homines tantum exortes esse diuinȩ curȩ. Únde chlágtôst tu . éinen die ménnisken . kóte in únrûochôn sîn. Táz uuás tô er chád . omnia certo fine gubernans . solos hominum respuis actus . merito rector cohibere modo. Nam de cȩteris nihil mouebare . quin ratione regerentur. Úmbe diu ánderíu nezórnotôst tu . síu neuuúrtîn gelétet áfter rédo. Papae autem uehementer ammiror . cur locatus in tam salubri sententia ȩgrotes. Únde nû íst míh hárto uuúnder . zíu du an sô héilsámero rédo stândo . dóh uuánchoêst. Verum altius perscrutemur; nescio quid abesse coniecto. Süochên tîefôr . neuuíz uuáz túnchet mír . dír gwbrésten. Sed dic mihi . quia non ambigis mundum a deo regi . quibus etiam gubernaculis regatur aduertis? Ságe no sîd tu uuéist kót tia uuérlt ríhten . mít uuíu er sia ríhte uuéist tu? Mít uuélemo rûodere? Sî uuólta ín lêren dáz prospera únde aduersa dero uuérlte gubernacula sínt. Uix inquam nosco sententiam tuȩ rogationis . nedum queam ad inquisita respondere. Íh neuernímo sâr . uués tu frâgest. Mêra sólti íh tir ánt-uuúrten. Num me inquit fefellit abesse aliquid . per quod inrepserit morbus perturbationum in animum tuum . uelut hiante robore ualli? Neuuíssa íh uuóla chád si . dír éteuuâr geméngen . târ mûot-súht ín-slîefen mág . sámo dúrh skétero getâna spízzûn? Târ romani hérebérgetôn . dâr úmbe-grûoben sie síh . únde uuúrfen dia érda ínnenân . uuíder sélben den gráben. Ûfen den grábo-hûfen . sátzôn sie sínuuélbe sízze bóuma . sô sie gedríngenôst máhtôn . dáz man dâr dére-skîezen nemáhti. Tér zûn hîez uallum . sélben die bóuma hîezen ualli . tíu lúccha únderzuískên bóumen . hîez interuallum. Sed dic mihi . meministine quis sit rerum finis . quoue intendat intentio totius naturȩ? Nû ságe mír. Pehúgest tu díh . uuáz állero díngo énde sî . únde uuáre állíu natura râmee? Sî uuóltaer châde . ad bonum. Uuánda gót íst bonum . ér íst finis . álso er óuh principium íst. Audieram inquam . sed meror hebetauit memoriam. Úh uuíssa iz íu chád ih . mír íst áber nû fóre léide ingángen diu gehúht. Atqui scis unde cuncta processerint? Tríuuo dû uuést tóh . uuánnân állíu díng chámen. Noui inquam. Táz uuéiz ih. Deumque esse respondi. Únde chád íh sâr . gót tén uuésen. Et qui fieri potest . ut principio cognito . quis sit rerum finis ignores? Únde uuîo máht tu chád si . uuízen daz ána-génne . dû neuuízîst taz énde? Uerum hi perturbationes morum . ea ualentia est . ut possint quidem hominem mouere loco . conuellere autem . sibique totum exstirpare non possint. Mûot-súhte hábent tîa chráft . táz sie ménnisken múgen álso éinen bóum in stéte stânden eruékken . náls áber eruuélzen ûz . nóh ûz eruuúrzellôn. Sîe múgen ín írren sînes sínnes . sîe nemúgen ín ímo dóh kenémen. Sed hoc quoque uelim respondeas . hominemne te esse meministi? Tóh uuólti íh táz tu mír ságetîst. Uueist tu díh ménnisken uuésen? Quidni inquam meminerim? Zíu nesólti íh táz uuízen? Quid igitur homo sit, poterisne proferre? Chánst tu mír dánne geságen . uuáz ménnisko sî? Hocine interrogas . an esse me sciam . rationale animal . atque mortale? Frâgêst tu míh tés . úbe íh míh uuíze uuésen . álso aristotiles chît . rationale animal únde mortale? Scio . et id me esse confiteor. Táz uuéiz íh . únde dáz iího ih míh uuésen. Álso ih in scûolo gelírneta . sô gehúgo íh is nóh. Et illa. Únde sî áber. Nihilne aliud te esse memiinsiti? Neuuíst tu dánne díh îeht ánderes sîn? Nihil. Néin íh. Sî uuólta er châde . se hominem in deo deum esse. Iam scio inquit . aliam uel maximam causam . morbi tui . quid ipse sis . nosse desisti. Nû chád si uuéiz íh . dîa gemáchûn stíureda dînero súhte . únde óuh fílo chréftîga. Tû neuuéist gubernacula mundi . nóh finem rerum . uuáz tu sâr sélbo sîst . tés hábest tu díh kelóubet ze uuízenne. Quare inueni plenissime uel rationem ȩgritudinis tuȩ . uel aditum reconciliandȩ sospitatis. Fóne díu hábo íh nû uuóla fernómen . ióh uuîo du sîeh sîst . iôh uuîo man zûo-fáhen súle . tíh tînero gesúndedo ze geréchenônne. Nam quoniam tui obliuione confunderis. Uuánda du dîn sélbes ergézen hábest . táz íst éin. Et exulem te . et exspoliatum propriis bonis . esse doluisti. Únde díh chlágetôst élelenden . únde beróubôten dînes kûotes . táz íst taz ánder.

« Premierement, donques, me souffreras tu a atouchier par pou de demandes l’estat de ta pensee pour ce que je entende quiex sera la maniere de ta curacion ? – Tu, dis je, demande moy ce que tu voudras, si comme a homme prest de respondre. – Lors dist elle : Cuides tu que cist mondes soit gouvernéz par cas fols et fortuniex, ou cuides tuque il i ait nul gouvernement de raison ? – Certes, dis je, je ne cuideroie en nule maniere que si certaines chosez fussent meues par fortunele folie ; aincies sai que diex li feseur est maistres et gouverneur de son euvre, ne jamais ne sera nus jours qui me boute hors de la verité de ceste sentence. ‒ Ainsi est, dist elle ; car ce meismes chantas tu un pou devant et pleuras de ce que li hommes tant seulement estoient hors de la cure de dieu. Car de ces autres chosez que eles ne fussent par raison gouvernees n’estoies tu de riens esmeuz. Mais forment me merveil pour quoi tu es malades puis que tu es mis en si salvable sentence. Mais encerchons lus hault ; car je cuide bien savoir ce qui te faut. Mais di moy, puis que tu ne doutes pas que cist mondes ne soit gouvernéz par dieu, aparceus neis par quiex gouvernaus il est gouvernéz ? ‒ Je cognois, dis je, a paine la sentence de ta demande, si que je ne puisse pas respondre a tes enquestes. – Je ne sui pas, dist elle, deceue qu’il ne te faille aucune chose par quoy maladie de perturbacions est entree dedens ton courage, aussi comme par la forterece du palis derompue et ouverte. Mais dis moy, te remembres tu quiex est la fins des chosez et a quel lieu tent l’entencion de toute nature ? – Je l’avoie jadis oi, dis je, mais douleur et pleur a reboiché ma memoire. – Et ses tu dom toutez chosez sont venues ? – Bien le sai, dis je, et respondi que diex est commencement de tout. – Et comment, dit elle, puet ce estre fait, puis que tu cognois le commencement des chosez, que tu mescognoisses quiex en est la fins ? Mais itiex sont les costumes des perturbacions ; ce pooir ont elles qu’elles peuent mouvoir homme de son lieu, mais arrachier le du tout et lui tout estreper a soy meismes ne peuent elles pas. Mais je voudroie que tu me respondissez a ce : te remembres tu que tu soies hom ? ‒ Pour quoi, dis je, ne m’en remembreroit il ? – Pourras me tu donques dire quel est hom ? – Me demandez tu ce : ne sai je bien que je sui beste raisonnable et mortel ? Ce sai je bien et bien recognois que je le sui. – Et lors dist elle : En as tu plus seu ? Sces tu que tu soies nule autre chose ? – Nenin. ‒ Or sai je, dist elle, autre cause et neis tres grant de ta maladie. Tu as laissié a cognoistre qui tu es. Par quoy je ai tres plainement trouvé ou la raison de ta maladie ou l’entree de recouvrer ta santé. Car pour ce que tu es confundus par l’oubliance de toi meismes, pour ce es tu douluz de estre exilléz et de estre despoilliéz de touz tes biens.

First woltow suffre me to touche and assaye the estat of thy thought by a fewe demaundes, so that I may understonde what be the manere of thy curacioun?’ ‘Axe me,’ quod I, ‘at thy wille, what thou wolt, and I shal answere.’ Tho seide she thus: ‘Whether wenestow ,’ quod she, ‘that this world be governed by foolish happes and fortunous, or elles that ther be in it any governement of resoun?’ ‘Certes,’ quod I, ‘I ne trowe nat in no manere, that so certein thinges sholde be moeved by fortunous fortune ; but I wot wel that god, maker and mayster, is governour of his werk. Ne never nas yit day that mighte putte me out of the sothnesse of that sentence.’ ‘So is it,’ quod she ; ‘for the same thing songe thou a litel her-biforn, and biweyledest and biweptest, that only men weren put out of the cure of god. For of alle other thinges thou ne doutedest nat that they nere governed by resoun. But owh ; (i. pape !) I wondre gretly, certes, why that thou art syk , sin that thou art put in so holsom a sentence. But lat us seken depper ; I coniecte that ther lakketh I not nere what. But sey me this : sin that thou ne doutest nat that this world be governed by god, with whiche governailes takestow hede that it is governed?’ ‘Unnethe,’ quod I, ‘knowe I the sentence of thy questioun; so that I ne may nat yit answeren to thy demaundes .’ ‘I nas nat deceived ,’ quod she, ‘that ther ne faileth somwhat, by whiche the maladye of thy perturbacioun is crept into thy thought, so as the strengthe of the palis chyning is open. But sey me this : remembrest thou what is the ende of thinges, and whider that the entencioun of alle kinde tendeth?’ ‘I have herd it told som-tyme,’ quod I ; ‘but drerinesse hath dulled my memorie.’ ‘Certes,’ quod she, ‘thou wost wel whennes that alle thinges ben comen and procedeth ?’ ‘I wot wel,’ quod I, and answerede, that ‘god is beginning of al.’ ‘And how may this be,’ quod she, ‘that, sin thou knowest the beginning of thinges, that thou ne knowest nat what is the ende of thinges ? But swiche ben the customes of perturbaciouns, and this power they han, that they may moeve a man out of his place, that is to seyn, fro the stablenes and perfeccioun of his knowinge ; but, certes, they may nat al arace him, ne aliene him in al. But I wolde that thou woldest answere to this : remembrestow that thou art a man?’ ‘Why sholde I nat remembre that?’ quod I. ‘Maystow nat telle me thanne,’ quod she, ‘what thing is a man?’ ‘Axestow me nat,’ quod I, ‘whether that I be a resonable mortal beest ? I woot wel, and I confesse wel that I am it.’ ‘Wistestow never yit that thou were any other thing?’ quod she.
‘No,’ quod I. ‘Now woot I,’ quod she, ‘other cause of thy maladye, and that right grete. Thou hast left for to knowen thy-self, what thou art ; thorugh whiche I have pleynly founden the cause of thy maladye, or elles the entree of recoveringe of thyn hele. For-why, for thou art confounded with foryeting of thy-self, for-thy sorwestow that thou art exiled of thy propre goodes.

First then suffre me with questions few thy mynde state to touche, & it to prooue, that better may I know of thy cure the way? “Ask me,” quoth I, “according to thy will, what thou wouldest my aunsweres be.” Then she: “thinkes thou that this world is wheeled by rash & happing chaunce? or dost suppose that Reasons rule is in it?” “I can no way think,” quoth I, “that with so rash chaunce, so certain thinges are moued, but I know that God ye maker hit guides, nor euer shall com day that from truth of this opinion shall draw me.” “Is it so?” quoth she, ”A little afore this thou hast tolde & hast bemonde that men were so furr from godes care deprived; for with the rest thou art nothing moued, but that with reason they were led. Good Lord, I wonder much, why placed in so right a mynde thou canst be sick! But let vs serch a little hyar: I wote not what, somewhat lackes I trowe. But tell me, for that thou doust not the world by god be rulde, seest thou by what raynes it is guided?” “Scarce doo I know,” said I, “the meaning of the question, ne yet can I aunswer thy demandes, was I ignorant that somewhat lackt? by which lik cliff of Ramper shrinking, the woes disease into mynde is crepte.” But tell me, dost thou remember. what is the end of all, And whither tended the intent of all nature?” ”I have hard it aunswered, but my memory dampt sorow hath made.” But whom dost thou know, whence all proceedes?” ”I know,” quoth I, “And God is he,” I aunswere. How can it be then, that, beginning is kowen, the end thereof thou knowest not?” But this is the fashon of troubles, & such is their wont, that mooue they may a manfrom his place, but ouerthrowe or wholly pluck vp, they can not. But this wold haue the aunswer, Rmemberest thou thy self a man?“ “What els,” quoth I, “should I not remember that?” “Canst thou tell me, what man is then?” “Dost thou ask me this whither that I know that I am a reasonable creature & mortall? I know it, & that to be I must confesse.” Then she: “knowest thou not thy self ought els?” “Nihil,” “But I know,” quoth she, “that the greatest cause of thy disease, is to have left to know what thou art. wherfore eyther fully have I founde the reason of thy sicknes, or a waye to reconcile thè home agayne. for being confounded through thy obliuion, thou hast bewaylde thy self an exul & spoyled of thine owne goodes.

Quoniam uero quis sit rerum finis ignoras, nequam homines atque nefarios potentes felicesque arbitraris. Quoniam vero quibus gubernaculis mundus regatur oblitus es, has fortunarum vices aestimas sine rectore fluitare - magnae non ad morbum modo verum ad interitum quoque causae. Sed sospitatis auctori grates, quod te nondum totum natura destituit. Habemus maximum tuae fomitem salutis veram de mundi gubernatione sententiam, quod eam non casuum temeritati sed divinae rationi subditam credis. Nihil igitur pertimescas; iam tibi ex hac minima scintillula vitalis calor inluxerit. Sed quoniam firmioribus remediis nondum tempus est et eam mentium constat esse naturam, ut quotiens abiecerint veras falsis opinionibus induantur ex quibus orta perturbationum caligo verum illum confundit intuitum, hanc paulisper lenibus mediocribusque fomentis attenuare temptabo, ut dimotis fallacium affectionum tenebris splendorem verae lucis possis agnoscere.

30. QUAMUIS GRAUITER ȨGROTANTEM . NON DESPERANDUM ESSE.
Quoniam uero quis sit rerum finis ignoras . nequam homines atque nefarios . potentes felicesque arbitraris . quoniam uero quibus gubernaculis mundus regatur oblitus es . has fortunarum uices estimas sine rectore fluitare . magnȩ causȩ non modo ad morbum uerum quoque ad interitum. Sîd tû neuuéist . tero díngo énde . dáz íst taz trítta . únude dû uuânest fertâne líute máhtîge únde sâlige . dáz íst taz fîerda . uuánda du óuh ergézen hábest . mít uuíu gót tia uuérlt ríhte . dáz íst taz fímfta . únde uuânest tîe uuéhsela dero uuîlsâldôn tuárôn âne ríhtare . dáz íst taz séhsta . dés íst tir gnôuge . nîeht éin ze súhte . núbe ze tôde. Sed sospitatis auctori grates . quod te nondum totum destituit natura. Áber góte dáng . tér dia gesúndeda gíbet . táz íh nóh álles tînes sínnes . tiu natura intsézzet nehábet. Habemus maximum fomitem tuȩ salutis . ueram sententiam de mundi gubernatione . quod non credis eam subditam temeritati casuum . i. temerariis casibus . sed diuinȩ rationi. Íh hábo gnûog míchelen fúnchen dînero gníste . án déro dînero uuârûn rédo . fóne dero uuérlt-ríhtníssedo . dáz tû sia neuuânêst úndertâna únórdentháftên geskíhten . núbe gótes uuîshéite. Nihil igitur pertimescas . iam tibi illuxerit uitalis calor . ex hac minima scintilla. Hábe gûoten trôst . lîblîh chécchi chúmet tir fóne dírro lúzzelûn uernúmeste. Sed quoniam nondum tempus est firmioribus remediis . et constat eam naturam esse mentium . ut quotiens abiecerint ueras . falsis opinionibus induantur . ex quibus . s. opinionibus . orta caligo perturbationum . uerum illum confundit intuitum . hanc temptabo paulisper attenuare . lenibus mediocribusque fomentis. Uuánda áber nóh zît neíst stárcheren lâchenes . únde óuh ménniskôn mûot sô getân íst . táz iz síh tero uuârhéite gelóubendo . sâr héftet án den lúkken uuân . fóne démo diu tímberi chúmet . tero mûot-trûobedo . tíu uuâre ána-síht írret . sô chóroên dia tímberi ze êrest úber-némen . mít lénên únde mézigên gebáhedôn. Ut dimotis tenebris fallatium affectionum . uerȩ lucis splendorem possis agnoscere. Sö díu uínstri dero lúkkôn mûot-pehéftedôn ába-chóme . táz tu dánne múgîst taz uuâra lîeht keséhen.

Mais pour ce que tu mescognois quiex est la fin des chosez, pour ce cuides tu et juges que li felon homme et mauvais et desleal soient puissant et beneuré. Et pour ce que tu as oublié par quiex gouvernaus est gouvernés li mondes, par ce cuidez tu que ces mutacions de fortunes flotent sens gouverneur. Grans sont ces causez non pas tant seulement a maladie, mais certes a mort. Mais je rens graces au feseur de santé de ce que nature ne t’a pas du tout delaissié. Nous avons grant norrissement de ton salut – c’est la vraie sentence du gouvernement du monde – pour ce que tu cres que cil gouvernement soit sommis non pas a la folie des cas aventurex mais a divine raison. Ne craimes donques riens ; chaleur de vie sera ja luisant en toy de ceste tres petite estancele. Mais pour ce que li temps n’est pas encores venus aus plus fermez remedes et la nature des pensees est tele que toutez les fois que elles gettent les vraies opinions elles se vestent des fausses des quiex nest l’occurté de perturbacions confundans ycelui vrai regart, je assaierai a atenuraier la un petit par norrissemens soués et moiens, si que, les tenebres des decevans desiriers ostees, tu puissez cognoistre la resplendisseut de vraie lumiere. »

And for thou ne wost what is the ende of thinges, for-thy demestow that felonous and wikked men ben mighty and weleful. And for thou hast foryeten by whiche governements the world is governed, for-thy wenestow that thise mutaciouns of fortune fleten with-oute governour. Thise ben grete causes not only to maladye, but, certes, grete causes to deeth. But I thanke the auctor and the maker of hele, that nature hath not al forleten thee. I have grete norisshinges of thyn hele, and that is, the sothe sentence of governaunce of the worlde ; that thou bilevest that the governinge of it nis nat subiect ne underput to the folie of thise happes aventurous, but to the resoun of god. And ther-for doute thee no-thing ; for of this litel spark thyn hete of lyf shal shyne. But for as moche as it is nat tyme yit of faster remedies, and the nature of thoughtes deceived is this, that as ofte as they casten awey sothe opiniouns, they clothen hem in false opiniouns, of which false opiniouns the derkenesse of perturbacioun wexeth up, that confoundeth the verray insighte : and that derkenesse shal I assaye som-what to maken thinne and wayk by lighte and meneliche remedies ; so that, after that the derkenesse of deceivinge desiringes is don awey, thou mowe knowe the shyninge of verray light.

For being ignorant of thy end, thou has supposde mighty & happy the wicked folkes & lewde, & forgetting by what brydle the world is guided, The eventus of fortune thou supposest with out a guide to run: Great causes not only to disease, but to ruine to. But thanked by thy hoste, that nature hath not yet wholly destroyde thè. We haue the greatful foode for thy helth, thy true opinion of the worldes Rule, whom thou belieuest not subiect to chaunce, but Ruled by diuine Reason. Feare nought therfore. Allready from this little sparke thy vitall heate is sprong. but because the tyme is not yet for stronger remedyes, & that the nature of the myndes is such, that when they haue cast away the true, are indued with false opinion,, by which a springing darknes of woe confoundes that true sight, I will assay a while therfore with lenitiues, & meane fomentations to skant them, that darknes of deceauing affection remoouid, the shyne of true light mayst obtayne.”

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