Tum ego: “Vera,” inquam, “commemoras, o virtutum omnium nutrix, nec infitiari possum prosperitatis meae velocissimum cursum.
Sed hoc est quod recolentem vehementius coquit.
Nam in omni adversitate fortunae infelicissimum est genus infortunii fuisse felicem.”
“Sed quod tu,” inquit, “falsae opinionis supplicium luas, id rebus iure imputare non possis.
Nam si te hoc inane nomen fortuitae felicitatis movet, quam pluribus maximisque abundes mecum reputes licet.
Igitur si quod in omni fortunae tuae censu pretiosissimum possidebas, id tibi divinitus inlaesum adhuc inviolatumque servatur, poterisne meliora quaeque retinens de infortunio iure causari?
Atqui viget incolumis illud pretiosissimum generis humani decus Symmachus socer et quod vitae pretio non segnis emeres, vir totus ex sapientia virtutibusque factus suarum securus tuis ingemiscit iniuriis.
Vivit uxor ingenio modesta, pudicitia pudore praecellens et, ut omnes eius dotes breviter includam, patri similis.
Vivit inquam tibique tantum uitae huius exosa spiritum servat quoque uno felicitatem minui tuam vel ipsa concesserim, tui desiderio lacrimis ac dolore tabescit.
Quid dicam liberos consulares quorum iam, ut in id aetatis pueris, vel paterni vel aviti specimen elucet ingenii?
Cum igitur praecipua sit mortalibus vitae cura retinendae, o te si tua bona cognoscas felicem, cui suppetunt etiam nunc quae vita nemo dubitat esse cariora!
Quare sicca iam lacrimas.
Nondum est ad unum omnes exosa fortuna nec tibi nimium ualida tempestas incubuit, quando tenaces haerent ancorae quae nec praesentis solamen nec futuri spem temporis abesse patiantur.”
“Et haereant,” inquam, “precor; illis namque manentibus, utcumque se res habeant, enatabimus.
Sed quantum ornamentis nostris decesserit, vides.”
Et illa: “Promovimus,” inquit, “aliquantum, si te nondum totius tuae sortis piget.
Sed delicias tuas ferre non possum qui abesse aliquid tuae beatitudini tam luctuosus atque anxius conqueraris.
Quis est enim tam conpositae felicitatis ut non aliqua ex parte cum status sui qualitate rixetur?
Anxia enim res est humanorum condicio bonorum et quae vel numquam tota proveniat vel numquam perpetua subsistat.
Huic census exuberat, sed est pudori degener sanguis; hunc nobilitas notum facit, sed angustia rei familiaris inclusus esse mallet ignotus.
Ille utroque circumfluus vitam caelibem deflet; ille nuptiis felix orbus liberis alieno censum nutrit heredi.
Alius prole laetatus filii filiaeque delictis maestus inlacrimat.
Idcirco nemo facile cum fortunae suae condicione concordat; inest enim singulis quod inexpertus ignoret, expertus exhorreat.
Adde quod felicissimi cuiusque delicatissimus sensus est et nisi ad nutum cuncta suppetant, omnis adversitatis insolens minimis quibusque prosternitur; adeo perexigua sunt quae fortunatissimis beatitudinis summam detrahunt.
Quam multos esse coniectas qui sese caelo proximos arbitrentur, si de fortunae tuae reliquiis pars eis minima contingat?
Hic ipse locus quem tu exilium vocas, incolentibus patria est; adeo nihil est miserum nisi cum putes contraque beata sors omnis est aequanimitate tolerantis.
Quis est ille tam felix qui cum dederit inpatientiae manus, statum suum mutare non optet?
Quam multis amaritudinibus humanae felicitatis dulcedo respersa est!
Quae si etiam fruenti iucunda esse uideatur, tamen quo minus cum uelit abeat retineri non possit.
Liquet igitur quam sit mortalium rerum misera beatitudo quae nec apud aequanimos perpetua perdurat necanxios tota delectat.
Quid igitur o mortales extra petitis intra vos positam felicitatem?
Error vos inscitiaque confundit.
Ostendam breviter tibi summae cardinem felicitatis.
Estne aliquid tibi te ipso pretiosius?
Nihil inquies.
Igitur si tui compos fueris, possidebis quod nec tu amittere umquam velis nec fortuna possit auferre.
Atque ut agnoscas in his fortuitis rebus beatitudinem constare non posse, sic collige.
Si beatitudo est summum naturae bonum ratione degentis nec est summum bonum quod eripi ullo modo potest, quoniam praecellit id quod nequeat auferri, manifestum est quoniam ad beatitudinem percipiendam fortunae instabilitas adspirare non possit.
Ad haec quem caduca ista felicitas vehit vel scit eam vel nescit esse mutabilem.
Si nescit, quaenam beata sors esse potest ignorantiae caecitate?
Si scit, metuat necesse est, ne amittat quod amitti posse non dubitat; quare continuus timor non sinit esse felicem.
An vel si amiserit, neglegendum putat?
Sic quoque perexile bonum est quod aequo animo feratur amissum.
Et quoniam tu idem es cui persuasum atque insitum permultis demonstrationibus scio mentes hominum nullo modo esse mortales cumque clarum sit fortuitam felicitatem corporis morte finiri, dubitari nequit, si haec afferre beatitudinem potest, quin omne mortalium genus in miseriam mortis fine labatur.
Quod si multos scimus beatitudinis fructum non morte solum verum etiam doloribus suppliciisque quaesisse, quonam modo praesens facere beatos potest quae miseros transacta non efficit?
Tum ego inquam. Tô ántuuúrta íh íro. Uera commemoras o nutrix omnium uirtutum. Uuár íst táz tu ságest . méistra állero túgede. Nec possum inficiari uelocissimum cursum prosperitatis meȩ. Nóh íh nemág ferloúgenen mînero spûotigûn férte.
Sed hoc est quod coquit uehementius recolentem. Táz íst . táz mír uuê tûot . sô íh is kehúgo. Táz prénnet míh.
Nam in omni aduersitate fortune infelicissimum genus est infortunii . felicem fuisse. Nehéinero sláhto . únsâlda neíst sô míchel . in állên mísseskíhten . sô díu íst . táz man síh pehúget . íu êr uuésen sâligen.
Inquit. Tô ántuuúrta si. Sed quod tu luas supplicum falsȩ opinionis . id rebus uire imputare non possis. Táz tû ingéltêst tînes lúkken uuânes . táz neuuíz tien díngen nîeht. Uuízîst táz tû ín is nîeht keuuîzen nemáht.
Nam si te mouet hoc inane nomen fortuitȩ felicitatis . licet mecum reputes . quam pluribus maximisque abundes. Sîd tír sô héuig túnchet tér báro námo dero sâldôn . sô zálo mít mír . únde chóro míh úberuuínden . dû neéigîst nóh knûog mánigero sâldôn. Táz tû sâldâ héizest . tóh sie sô nesîn . tîe sínt tír nóh úninfáren.
Igitur . si seruatur tibi adhuc diuinitus inlesum . et inuiolatum . id quod possidebas preciossissimum in omni censu . fortunȩ tuȩ . poternisne iure causari . retinens quȩque meliora? Hábet tír nóh kót pehálten gánz . únde úndároháfte . táz tú tíuresta hábetôst . in állemo scázze . mít uuélemo réhte chlágost tu díh tánne . hábentêr . únde óuh taz pézesta hábentêr . sámo-so dû neéigîst na ?
Atqui - uiget incolomis . illud preciosissimum decus generis humani . symmachus socer. Tríuuo nóh lébet kesúnde . állero mánna êra . symmachus tîn suêr. Et quod uitȩ precio non segnis emeres. Únde dâr-ána hábest tu . dáz tû mít temo lîbe gérno chóuftîst. Uir totus factus ex sapentia . uirtutibusque. Tér állêr íst túged . únde uuîstûom. Securus suarum . s. iniuriarum . tuis iniuriis ingemiscit. Únde sîn sélbes síh fertrôstet hábentêr . chlágôt er échert tíh.
Uiuit uxor . ingenio modesta . pudicitia pudore precellens. Lébet tîn chéna . álles sítes kezógeníu . in chíuski . únde êrháfti síh fúre-némende. Et ut omnes dotes eius beuiter includam . patri similis. Únde dáz íh sáment pegrîfe állen íro uuídemen . demo fáter gelîchu. Tîe sácha . dîe daz uuîb sáment íro brínget . zûo demo mán . dáz íst íro uuídemo.
Uiuit inquam. Sî lébet chído íh. Et exosa huius uitȩ . tibi tantum seruat spiritum Únde úrdruzíu dísses lîbes . pehábetsi den âtem ínne . échert kérno dúrh tíh . táz sî geséhe . uuîo iz úmbe díh fáre. Et tabescit tui desiderio . lacrimis ac dolore . quo uno uel ipsa concesserim . minui tuam felicitatem. Únde nâh tír chélendo . suéndet si síh uuéinôndo . únde chárôndo . án démo éinen dínge . íoh íh iéhen uuíle . dír dero sâldôn méngen.
Quid dicam liberos consulares? Uuáz tárf íh chôsôn úmbe dîne súne . dîe consules uuâren ? Consulares sínt . tíe consules uuâren . álde uuírdîg sínt ze uuérdenne. Quorum iam . i. in quibus iam elucet specimen uel paterni uel auiti ingenii . ut in it ȩtatis pueris. Án dîen íu skînet tíu râtlichi íro fáter . íoh íro ánen geuuízzes . sô uílo iz in démo áltere skînen mág.
Cum igitur sit mortalibus precipui cura . retindȩ uitȩ . o te felicem . si tua bona cognoscas . cui suppetunt etiam nunc . quȩ nemo dubitat cariora esse uita.Sîd tie ménnisken nîeht sô gérno nehábent sô den lîb . uuóla gréhto dánne be dîh sâlîgen . úbe dû uuéist . uuáz tír tóug . tû nóh hábest . táz tíurera íst . tánne der lîb. Tíu suasio íst in rhetorica honestissima . únde ualidissima . tíu mít temo comparatio uuírdet . tér mêr gemág . tánne superlatiuus.
Quare sicca lacrimas . nondum est ad unum . i. nullo excepto omnes exosa fortuna. Fóne díu uuíske ába die trâne . fortuna nehábet sie nóh nîeht álle in háze. Tînen fríunden íst si nóh ántlâzîg . tóh si dír duínge.
Nec tibi nimium ualida tempestas incubuit . quando tenaces herent anchorȩ . quȩ nec presentis solamen . nec futuri temporis spem abesse patiantur. Nóh tír ne begágenda nîeht ze stárh túnest . sîd nóh tie sénchel-chrâpfen fásto háftênt . tîe nû . únde hína-fúre díh nelâzent . úngetrôsten. Sô mézîg uuínt íst . sô múgen anchorȩ gestâten daz skéf . sô chréftîg túnest chúmet . sô nemúgen sie. Anchorȩ dáz sínt suâríu îsen . chrâpfahtíu in chrîechiskûn fóne dero hénde genámotíu . uuánda sie síh fásto hábent zûo dien stéinen . únde zûo dero érdo . dâr man daz skéf stâten uuíle.
22. RESPONSIO.
At hereant inquam precor. Háftên mûozîn sie chád ih. Illis namque manentibus . utcumque se res habeant enatabimus. Ín ze stéte stándên . souuîo iz sî . sô genésên uuír.
Sed quantum ornamentis nostris decesserit . uides. Uuáz úns áber únserro êrôn infáren sî . dáz síhest tu.
23. ITEM PHILOSOPHIA DE HUMANA CONDITIONE.
At illa . promouimus inquit aliquantum. Sô íst iz sâr éteuuáz nû bézera úmbe díh chád si. Si te nondum tue totius sortis piget. Úbe dír iz nîeht állez kelîcho nemísselîchêt . táz tír in lôz keuállen íst . úbe dû díh tóh ze dien uríunden uersíhest.
Sed non possum ferre delitias tuas . qui tam luctuosus atque anxius . conqueraris abesse aliquid beatitudini tuȩ. Mír uuíget áber . dáz tû sô uerzértet píst . dáz tu sô âmerlicho únde sô ángestlicho chlágost . táz tír îeht kebréste dînero sâlighéite.
Quis est enim tam compositȩ felicitatis . ut non rixetur ex alique parte . cum qualitate status sui? Uuér íst sô uóllûn sâlîg . ér nerínge éteuuâr úmbe sîn díng . táz iz sô stât?
Anxia enim res est conditio humanorum bonorum. Tíu geskát tero ménniskôn gûotes . zíhet îo ze ángesten. Et que uel numquam tota proueniat . uel numquam perpetua subsistat. Únde íst sólih . táz si nîomêr ze gánzi nechúmet . álde úbe si chúmet . îo dóh neuuérêt. Ter mán neberéchenôt síh nîomêr álles sînes tínges . álde úbe er síh peréchenôt . sô íst iz únuuérig.
24. DISTINCTIO HUMANȨ CONDITIONIS.
Huic census exuberat . sed est pudori degener sanguis. Sûmelichêr íst rîche . únde íst áber únédele. Hunc nobilitas notum facit . sed inclusus anguista rei familiaris . mallet esse ignotus. Súmelichêr íst chúnt mán fóne geédele . témo iz áber léid íst . túrh sîn árm getrágede.
Ille utroque circumfluus . uitam cȩlibem deflet . s. si forte suis natalibus dignam inuenire non potest. Sûmelichêr hábet téro béidero gnûog . únde chlágôt áber . dáz er úngehîet íst. Ille nuptiis felix . orbus liberis . nutrit censum alieno heredi. Sûmelichêr íst uuóla gehîet . únde áber érbelôsêr . scázzôt er únérbôn.
Alius prole lȩtatus . filii . filiȩque delictis mestus inlacrimat. Súm hábet chínt cnûogíu . únde chlágôt áber dáz siu frátâtîg sínt.
Idcirco nemo facile concordat . cum conditione suȩ fortunȩ. Pedíu neíst nîoman . dér síh hábe geéinôt mít sînes lîbes geskéfte. Inest enim singularis . quod inexpertus ignoret . et expertus exhorrescat. Ín begágenet állên . dáz ín únchúnt íst . êr sie iz pesûochên . únde besûochentên . mísselîchêt.
Adde quod felicissimi cuiusque sensus delicatissimus est . et nisi cuncta ad nutum suppetant . omnis aduersitatis insolens . minimis quibusque prosternitur. Lége dára-zûo . dáz súmelichêr álesâligêr . sô zúrdel íst . íz neuáre állez sô ér uuélle . uuánda er árbéite só úngeuuón íst . táz er síh sâr míssehábet . íoh lúzzeles tínges. Adeo perexigue sunt . que detrahunt fortunatissimis summam beatitudinis. Sô lúzzelíu díng penément ióh uuóla sâligên . dáz sie nîeht fóllûn sâlîg neuuérdent.
Quam multos esse coniectas . qui arbitrarentur sese proximos cȩlo . si contingat eis pars minima de reliquiis fortunȩ tuȩ. Uuîo mánige uuânest tû . neáhtotîn síh kûolliche . úbe sie dóh éinen lúzzelen téil hábetîn dînero sâlighéite ?
Hic ipse locus . quem tu exilium uocas . incolentibus patria est. Tísíu sélba stát . tîa dû héizest íhseli . díu íst tien lánt-líuten héimôte. Adeo nihil est miserum . nisi cum putes. Álsoguísso . neíst nîeht uuêneghéit . mán neáhtoe iz fúre dáz. Contraque omnis sors beata est . ȩquanimitate tolerantis. Tára-gágene íst sâlîg so-uuélih lôz temo mán geuuállet . úbe ér iz ébenmûote uertréget.
Quis est ille tam felix . qui cum dederit manus inpatientiȩ . non optet mutare statum suum? Uuér íst tér síh kelâzet in úngedúlte . ér neuuélle uuéhsal tûon sînes tínges . souuîo íz stát ?
Quam multis amaritudinibus respersa est dulcedo humanȩ felicitatis? Neíst nû na diu sâliglicha sûozi gemískelôt mít mánigero bítteri.
Quȩ si etiam iocunda esse uideatur fruenti . tamen retineri non possit . quominus abeat cum uelit. Tíu démo nîo sô sûoze neíst . tér sia níuzet . táz er sîa getuélen múge . sî nerûme . sô sî uuíle ?
Liquet igitur . quam misera sit beatitudo . mortalium rerum. Nû skînet uuóla . uuîo uuêneglîh sî . dero ménniskôn sâlighéit. Quȩ neque apud ȩquanimos perpetua perdurat . nec tota delectat anxios. Tíu ióh mít ébenmûotigên nîo uuérîg neuuírdet . nóh fermúrndên . únde ángestentên lústsám neíst . tóh íro fóllûn sî.
25. ARGUMENTATUR NON ESSE BEATITUDINEM IN PRESENTI FELICITATE.
Quid igitur o mortales extra petitis . intra uos positam felicitatem? Uuáz kânt ír líute ánders-uuâr sûochendo . dîe sâldâ . dîe ír hábent in íu sélbên ?
Error uos inscitiaque confundit. Ír neuuízent is nîeht . ír hábent míssenómen . dáz írret iúuih.
Ostendam tibi breuiter . cardinem summȩ felicitatis. Íh óugo dir . an uuío die méisten sâldâ sínt . uuâr sie ána uuérbent.
Estne aliquid tibi te ipso preciosius? Íst tir îeht lîebera . dánne dû sélbo ?
Nihil inquies. Néin chîst tu.
Igitur si tui compos fueris . possidebus . quod nec tu umquam uelis amittere . nec fortuna possit auferre. Uuíle dû uuálten dîn sélbes . sô . dáz tu fortunam in uersíhte éigîst . sô guúnnest tû . dáz tu nîomêr gérno neuerlíusest . nóh tír óuh tiu fortuna genémen nemág. Mít tíu uuérdent tír béidíu gebûozet . ióh aanxietas . íoh instabilitas . fóne dîen íh fóre ságeta.
Atque ut cognoscas non posse constare beatitudinem in his fortuitis rebus . sic collige. Únde dáz tû uuízîst . táz tîe sâldâ nîeht nesínt . an dísên zuîueligên díngen . chíus iz sús.
Si beatitudo est summum bonum . naturȩ ratione degentis. Úbe sâlighéit íst táz fórderôsta ménniskôn gûot. Suspensio. Nec est summum bonum . quod eripi ullo modo potest. Nóh táz nîeht taz fórderôsta gûot neíst . táz man ferlîesen mág. Et hic. Quoniam precellit id . quod nequeat auferri. Uuánda dáz échert fórderôra íst . táz mánne benómen uuérden nemág. Et hic. Manifestum est . quin non posset instabilitas fortune adspirare . ad percipiendam beatitudinem. Sô neíst nehéin zuîuel . núbe únstâte sâldâ . nîeht kehélfen nemúgîn mánne . sâlighéit . ze guúnnenne. Tíz argumentum chît . uuánda an summo bono sâlighéit íst . târ dést prístet . táz târ sâlighéit nesî. Táz argumentum héizet a causa . uuánda summum bonum . dáz íst causa beatitudinis.
Ad hȩc. Tára-zûo ságo íh tír. Quem caduca ista felicitas uehit . i. extollit . uel scit eam . uel nescit esse mutabilem. Táz nemág nîo ze léibo uuérden . dén dísíu múrgfâra sâlda héuet . núbe er sîa uuíze sô múrga uuîla uuérenta . álde neuuíze. Táz íst argumentum a contrariis.
Si nescit . quȩnam beata sors esse potest . ignorantiȩ cȩcitate? Úbe ér iz neuuéiz . uuîo sâliglîh lôz mág ímo uuésen geuállen . án dero únuuízenthéite ?
Si scit . metuat necesse est ne amittat . quod amitti posse non dubitat. Uuéiz er iz áber . sô mûoz er nôte fúrhten ze uerlîesenne . dáz er síh uuéiz múgen uerlîesen. Quare continuus timor . non sinit eum esse felicem. Fóne díu nelâzet ín diu átaháfta fórhta nîeht sâligen uuésen. Sô getân argumentatio . héizet in rhetorica comprehensio . táz chît keuángeni . uuánda er ímo nîeht indrínnen nemág . er negefáhe ín . álso er nû chît . ér uuíze . álde neuuíze fortunam instabilem . ér neíst îo sâlig nîeht. Álso dáz íst in euangelio. Baptismum iohannis de cȩlo erat . an ex hominibus ? So-uuéder sie châdîn de cȩlo . an ex hominibus . sô uuúrtîn sie geuángen.
Uel si amiserit . an putat neglegendum? Álde uuânet er . úbe er iz ferlíuset . táz er síh is fertrôsten múge ?
Sic quoque perexile bonum est . quod ȩquo animo feratur amissum. Íoh sô skînet úndíure . daz sîn . únde éccherôde . dáz únsih lúzzel ríuuet . sô uuír iz ferlîesên. Táz íst állez dissuasoria oratio . mít tíu si in uuéndet . dáz er nemínnoe caducam felicitatem . uuánda dáz íst inutile . et non necessarium.
Et quoniam tu idem es . cui scio persuasum atque insitum permultis demonstrationibus . nullo modo mortales esse . mentes hominum. Suspensio. Únde uuánda dû dér bíst . tém dáz chúnt ketân íst . únde ín-gestúncôt íst . mít mánigfáltero lêro . dáz ménniskôn sêlâ erstérben nemúgen. Cumque clarum sit . fortuitam felicitatem finiri morte corporis. Et hic. Únde dánne óffen sî . sáment temo lîchamen erstérben dia uuérlt-sâlda. Dubitari nequit . si hȩc afferre potest beatitudinem . quin omne mortalium genus . fine mortis . in miseriam labatur. Sô neíst nehéin zuîuel . úbe sî gíbet sâlighéit . álle ménnisken stérbendo . ze uuêneghéite uárên. Táz héizet argumentum ab antecedentibus . uuánda úbe beatitudo fóre irstírbet . sô fólgêt nôte miseria.
Quod si scimus multos quesisse fructum beatitudinis . non solum morte . uerum etiam doloribus . suppliciisque . quonam modo presens poterit facere beatos . que transacta non efficit miseros? Úbe mánige dia sâlighéit kuúnnen mít temo tôde . únde mít ánderên uuêuuôn . álso martyres tâten . uuîo mág tánne díu gágenuuértíu sâlige tûon . díu hína uuórteníu . uuênege netûot. Táz héizet argumentum a repugnatibus . álso díu sínt repugnatia . presens . únde transacta. Tíu sínt fóne díu repugnantia . uuánda éinez péitet hína . ánderez péitet hára.
Lors dis je : « Tu, norrice de toutez vertuz, racontez veritéz ne je ne puis nier que ma beneurté n’ait eu cours tres isnel.
Mes ce qu’il m’en remembre, c’est la chose qui plus desveement me tourmente.
Car en toute la diverse contrarieté de fortune la tres maleureuse maniere de toutez les maleurtéz est avoir esté beneureus.
– Mais ce que tu, dist elle, comperes le tourment de fausse opinion, c’est que tu cuidez avoir esté beneureuz, ce ne pues tu mie par droit mettre sus aus chosez.
Car se cist vains nons de fortunele beneurté te meut, conte avec moy de tes beneurtéz, tu en as bien loisir, lors verras que encores habondez tu de pluseurs beneurtéz et de tres grans.
Se tu as doncques encore par la grace de dieu tout entier et sans apeticier ce que tu avoies tres precieus en tout le chastel de toutez tes richeces, te pourras tu par droit plaindre de maleurté, puis que tu retiens encores toutez les meilleurs chosez que tu eusses onques ?
Certez encores vit sains et haitiéz cil qui est la tres precieuse honneur du lignage humain, Simachus tes socres, hom qui touz est faiz de sapience et de vertuz. Cestui n’achateroiez tu pas moins chier de ta vie meismes ; il est seurs de ces injurez – car nul ne li fait tort – il se deult des tors qu’on te fait.
Encores vit ta fame atrempee d’engin et seurloee de l’onneur de chastee et, pour ce que je encloe briefment toutez ses bontéz, elle est semblable a son pere.
Elle vit, ce te di je bien, haineuse de ceste vie et te garde tant seulement son esperit et default en soi meismes par lermes de corps et par douleur de cuer pour le desirier de toy, en laquelle seule chose une je meismes neis otroi que ta beneurté soit amenuisie.
Pour quoy te diroie je de tes filz conseilleurs es quiex, aussi comme encores en enfans de cest aage, reluist ja la noblece de l’engin de leur pere ou de leur ayeul ?
Car encore te remaingnent neis ores les chosez des quiex nulz hom ne doubte que tu ne les aies plus chieres que ta vie, car se mestier leur iert, tu voudroies neis perdre ta vie pour eulz. Pourquoy te plains tu puis que tu as ta vie et chosez plus chieres que ta vie ?
Seiche donques ja tes lermes
car Fortune n’est pas haineuse a toi du tout ne trop fort tempeste n’est pas cheue sus toy, quant les ancres tenables de ta nef s’aherdent encores qui ne seuffrent pas que comfort du temps présent ne esperance du temps a venir te faillent.
– Et je pri, dis je, que elles se aherdent ; car tandis comme elles durront, comment que les choses se portent, nous noerons oultre.
Mais tu vois combien il fault de honneur a nos aournemens.
– Et lors dist elle : Nous t’avons aucun pou esmeu, s’il ne te poise pas ores de toute ta fortune. as who seith, I have som-what comforted thee, so that thou tempest thee nat thus with al thy fortune, sin thou hast yit thy beste thinges.
Mais je ne puis souffrir tes delices qui te complains si pleurans et si angoisseus de ce que aucune chose defaut a ta beneurté.
Car quiex hom est de si planteureuse beneurté qui ne se plaingne et qui ne tence de quelque part contre la qualité de son estat ?
Car la condicion des biens humains est angoisseuse chose et telle que elle ne vient onques ensemble toute ou se elle i vient, elle n’i demourra jamés pardurable.
Cil est habondans de avoir, mais il a honte de son bas lignage ; cist est renommés de noblece de lignage, mais il est enclos en si grant angoisse de povreté que ce poise lui quant il est cogneu.
Cist autres est richez et noblez, mais il pleure sa chaste vie, car il n’a point de fame. Cist est bien mariés, beneureus de noces ; or n’a nulz enfans, si norrist son avoir a estranges heirs.
Li autres est liéz et joieuz de avoir enfans ; si pleure dolans les forfaiz de son filz ou de sa fille.
Pour ce ne s’acorde nul legierement a la condicion de sa fortune ; car chascuns a quelque chose que il mescognoist pour ce que il ne l’a pas esprouvee ou en redoubte aucune pour ce que il l’a esprouvee.
Et avec tout ce, pues tu ajuster que chascuns tres beneuréz a le sans tres delicieus et tres mol ; et se toutez chosez ne li vienent a sa volenté, pour ce qu’il n’est acoustuméz d’avoir nulle adversité, il est acrevantés pour chascunes tres petites mescheances, si que les chosez sont moult petites qui tolent a tres beneurés la somme de beneurté.
Mes quans hommes cuidez tu qui saient ou monde qui cuideroient estre grans presque jusquez au ciel, s’il avoient une tres petite partie des remenans de ta fortune ?
Cist meismes lieus, que tu apelez essil, est pais a ceulz qui y habitent ; si que nulz homs ne est chetis s’il ne le cuide estre et, contre ce, toute fortune est beneuree, mais que elle soit prise en gré, c’est a dire par l’igaulté de courage du souffrant.
Qui est cil tant beneuréz que, quant il a perdu pacience, ne desire a muer son estat ?
De maintes et de moult grans amertumes est arrousee la douceur de la beneurté humaine.
Et qui neis se elle semble joieuse a celui qui en use toutevois ne puet elle pas estre retenue que elle ne s’en aille quant elle voudra.
Or apert donques comment est chetive la beneurté des mortiex chosez qui ne dure mie pardurable a ceulz qui toute fortune reçoivent ilgaument, ne ne delite pas toute les angoisseuz.
O vous mortel homme, pour quoy querez vous donquez hors de vous beneurté qui est mise dedens vous meismes ?
Erreur et folie vous confont.
Je te monstrerai briefment le commencement et la force de la souveraine beneurté mondaine.
Est il nulle chose que tu plus aimes et tiengnes pour plus chiere que toy meismes ?
Tu respondras : “Nenin”.
Donques se tu es bien et resonnablement ordeneur de toy, tu auras ce que tu ne voudras jamés perdre ne Fortune ne le te pourra tolir.
Et pour ce que tu cognoisses que beneurté ne puet estre en ces chosez fortuneles et temporiex, entens ce si comme je le te dirai.
Se beneurté est li souverain bien de nature vivant par raison, ne ce n’est pas souverain bien qui par aucune maniere peut estre tolu – car miex vaut et plus digne chose est ce qui ne puet estre tolu – c’est chose aperte que la muableté de fortune ne puet ataindre a beneurté recevoir.
Et encores, cil qui ceste escouloriable beneurté soutient et porte, ou il set que elle est muable ou il ne le set pas.
S’il ne set, quele fortune puet estre beneuree en l’avugleté de ignorance ? (c’est puis qu’il en est avugléz et mescognoissans).
S’il le set, il convient que il ait paour que il ne perde ce dont il est certain que il puet estre perdu ; par quoy la continuee paour ne le laisse point estre beneuréz.
Ou se il l’a perdue, il en cuide estre cheuz en despit et en vilté ?
Certainement ainsi est ce si petiz biens que on le doit aussi igaulment porter en son cuer quant on l’a perdu comme quant on le tenoit.
Et pour ce que tu meismes es cis a qui il a esté amonnesté et mis en cuer par maintes demonstraisons, si comme je le sai, que les ames des hommes ne sont en nulle maniere mortiex, et comme ce soit aperte chose que la fortunele beneurté se defenist par la mort du corps, nulz ne puet doubter, se ceste beneurté fortunele puet aporter beneurté, que touz li humains lignages ne descende en chetiveté par la fin de la mort.
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Thanne seide I thus: ‘O norice of alle vertues , thou seist ful sooth; ne I ne may nat forsake the right swifte cours of my prosperitee; that is to seyn, that prosperitee ne be comen to me wonder swiftly and sone.
But this is a thing that greetly smerteth5 me whan it remembreth me. For in alle adversitee of fortune, the most unsely kinde of contrarious fortune is to han ben weleful.’
For in alle adversitee of fortune, the most unsely kinde of contrarious fortune is to han ben weleful.’
‘But that thou,’ quod she, ‘abyest thus the torment of thy false opinioun, that mayst thou nat rightfully blamen ne aretten to thinges: as who seith, for thou hast yit manyhabundauncesof things.
For al be it so that the ydel name of aventurous welefulnesse moeveth thee now, it is leveful that thou rekne with me of how manye grete thinges thou hast yit plentee.
And therfor, yif that thilke thing that thou haddest for most precious in al thy richesse of fortune be kept to thee yit, by the grace of god, unwemmed and undefouled, mayst thou thanne pleyne rightfully upon the meschef of Fortune, sin thou hast yit thy beste thinges?
Certes, yit liveth in good point thilke precious honour of mankinde, Symacus, thy wyves fader, which that is a man maked alle of sapience and of vertu; the whiche man thou woldest byen redely with the prys of thyn owne lyf. He biwayleth the wronges that men don to thee, and nat for him-self; for he liveth in sikernesse of any sentences put ayeins him.
And yit liveth thy wyf, that is atempre of wit, and passinge other wimmen in clennesse of chastetee; and for I wol closen shortely hir bountees, she is lyk to hir fader.
I telle thee wel, that she liveth looth of this lyf, and kepeth to thee only hir goost; and is al maat and overcomen by wepinge and sorwe for desyr of thee, in the whiche thing only I moot graunten that thy welefulnesse is amenused .
What shal I seyn eek of thy two sones, conseilours, of whiche, as of children of hir age, ther shyneth the lyknesse of the wit of hir fader or of hir elder fader?
And sin the sovereyn cure of alle mortel folk is to saven hir owen lyves, O how weleful art thou, yif thou knowe thy goodes! For yit ben ther thinges dwelled to thee-ward, that no man douteth that they ne ben more dereworthe to thee than thyn owen lyf.
And for-thy drye thy teres,
‘And I preye,’ quod I, ‘that faste moten they halden ; for whyles that they halden, how-so-ever that thinges ben, I shal wel fleten forth and escapen; but thou mayst wel seen how grete aparayles and aray that me lakketh, that ben passed away fro me.’
‘And I preye,’ quod I, ‘that faste moten they halden; for whyles that they halden, how-so-ever that thinges ben, I shal wel fleten forth and escapen;
but thou mayst wel seen how grete aparayles and aray that me lakketh, that ben passed away fro me.’
‘I have som-what avaunsed and forthered thee,’ quod she, ‘yif that thou anoye nat or forthinke nat of al thy fortune:
But I may nat suffren thy delices , that pleynest so wepinge and[ ] anguissous, for that ther lakketh som-what to thy welefulnesse.
For what man is so sad or of so parfit welefulnesse, that he ne stryveth and pleyneth on som halve ayen the qualitee of his estat?
For-why ful anguissous thing is the condicioun of mannes goodes; for either it cometh nat al-togider to a wight, or elles it last nat perpetuel .
For sum man hath grete richesses, but he is ashamed of his ungentel linage; and som is renowned of noblesse of kinrede, but he is enclosed in so grete anguisshe of nede of thinges, that him were lever that he were unknowe.
And som man haboundeth both in richesse and noblesse, but yit he bewaileth his chaste lyf, for he ne hath no wyf. And som man is wel and selily y-maried, but he hath no children, and norissheth his richesses to the eyres of strange folkes.
And som man is gladed with children, but he wepeth ful sory for the trespas of his sone or of his doughter.
And for this ther ne acordeth no wight lightly to the condicioun of his fortune; for alwey to every man ther is in som-what that, unassayed, he ne wot nat; or elles he dredeth that he hath assayed.
And adde this also, that every weleful man hath a ful delicat felinge; so that, but-yif alle thinges bifalle at his owne wil, for he is impacient, or is nat used to han non adversitee, anon he is throwen adoun for every litel thing. And ful litel thinges ben tho that withdrawen the somme or the perfeccioun of blisfulnesse fro hem that ben most fortunat.
How many men, trowest thou, wolden demen hem-self to ben almost in hevene, yif they mighten atayne to the leest party of the remnaunt of thy fortune?
This same place that thou clepest exil, is contree to hem that enhabiten heer, and forthy nothing [is] wrecched but whan thou wenest it: aswhoseith, thou thy-self, ne no wight elles, nisawrecche, but whan he weneth him-self a wrecche by reputacioun of his corage. And ayeinward, alle fortune is blisful[ ] to a man by the agreabletee or by the egalitee of him that suffreth it.
What man is that, that is so weleful, that nolde changen his estat whan he hath lost pacience?
The swetnesse of mannes welefulnesse is sprayned with many biternesses ;
the whiche welefulnesse, al-though it seme swete and ioyful to hem that useth it, yit may it nat ben with-holden that it ne goth away whan it wole .
Thanne is it wel sene, how wrecched is the blisfulnesse of mortal thinges, that neither it dureth perpetuel with hem that every fortune receiven agreablely or egaly, ne it delyteth nat in al to hem that ben anguissous.
O ye mortal folk, what seke ye thanne blisfulnesse out of your-self, whiche that is put in your-self?
Errour and folye confoundeth yow.
I shal shewe thee shortely the poynt of sovereyne blisfulnesse.
Is ther any-thing more precious to thee than thy-self?
Thou wolt answere, “nay.”
Thanne, yif it so be that thou art mighty over thy-self, that is to seyn, by tranquillitee of thy sowle, than hast thou thing in thy power that thou noldest never lesen, ne Fortune ne may nat beneme it thee.
And that thou mayst knowe that blisfulnesse ne may nat standen in thinges that ben fortunous and temporel, now understonde and gader it togidere thus:
Yif blisfulnesse be the sovereyn good of nature that liveth by resoun, ne thilke thing nis nat sovereyn good that may be taken105 awey in any wyse, (for more worthy thing and more digne is thilke thing that may nat ben taken awey); than sheweth it wel, that the unstablenesse of fortune may nat atayne to receiven verray blisfulnesse.
And yit more-over: what man that this toumbling welefulnesse ledeth, either he woot that it is chaungeable, or elles he woot it nat.
And yif he woot it nat, what blisful fortune may ther be in the blindnesse of ignorance?
And yif he woot that it is chaungeable, he moot alwey ben adrad that he ne lese that thing that he ne doubteth nat but that he may lesen it; as who seith, he mot ben alwey agast, lesthe lese that he wot wel he may lese it . For which, the continuel dreed that he hath ne suffreth him nat to ben weleful.
Or yif he lese it, he weneth to be dispysed and forleten .
Certes eek, that is a ful litel good that is born with evene herte whan it is lost; that is to seyn, that men do no more fors of the lost than of the havinge.
And for as moche as thou thy-self art he, to whom it hath ben shewed and proved by ful manye demonstraciouns, as I wot wel, that the sowles of men ne mowe nat deyen in no wyse; and eek sin it is cleer and certein, that fortunous welefulnesse endeth by the deeth of the body; it may nat ben douted that, yif that deeth may take awey blisfulnesse, that alle the kinde of mortal thinges ne descendeth in-to wrecchednesse by the ende of the deeth.
And sin we kuowen wel, that many a man hath sought the fruit of blisfulnesse nat only with suffringe of deeth, but eek with suffringe of peynes and tormentes; how mighte than this present lyf maken men blisful, sin that, whan thilke selve lyf is ended, it ne maketh folk no wrecches?
Than I: "truth hast thou told me, ô of all vertue the nursse; nor can I blame the speedy course of my prosperitie.
But this is it, that considering, most vexith me,
that in all fortunes adversitie I finde this most miserable, to have bene happy."
"That thou," quoth she, "beares payne for flase opinion, that Rightly thou oughtest not on matters themsellves impose.
for if the vayne name of chauncing felicitie moove thè, Repete with me with how many & greate thou aboundest.
Yf the preciousest of all thou didst possesse in fortunes Censure, that to thy self vnharmd or broken be kepte, canst thou when best thinges be retaynde, complayne by right, of yll hap?
Safe doth remayne Symmachus thy father in lawe, of all mankynde most worth, And that with price of lyfe thou careles should not buye, that man made of wisdom and vertue, sure of his own, mones for thy wronges.
Thy wyfe of modest wit, excelling for her shamfastnes, & that all her guiftes in short I may include, her father lyuith,
I saye, & keepith thy spirit, though hatyng lyfe, from which deprived, my self will graunte skanten thy felicite, And for lack of thè, with teares & woe pynith.
What shall I speake of thy children Consuls, whose fathers & grandfathers witt appeerith as their yong yeeres permitt.
Whan then the cheefest care for mortall men is lyfe to keepe, ô happy thou, yf know thou couldst thy good, to whom such thinges do hap, as no man doubtes the deerest thinges in lyfe.
Drye vp therfore thy teares.
Fortune hath not yet hated all men, nether hath to greeuous a tempet ouerwhelmed thè, for Ankers holde remaynes, which nether suffers present comfort nor comming hope to leave thè."
“And let them holde, ” quoth I, “fast still, I pray. for they enduring, howsoeuer the world goes, out we shall wade.
But you see," quoth I, how much honour we have lost."
Then she: " we will help thè, yf thou be not weary of all thy lott.
But I can not abyde such your delytes as deprived of som of thy felicitie, wayling & carefull thou complaynst.
for what man is of stayde felicitie, that quarrels not with som degre of his estate?
Carefull is the condition of mans goodes, which eyther neuer all happs, or euer bydes.
This man hath honour, but his blotted blud shames him. This man nobilitie makes famous, but inclosed with neede, rater vnknowen he choosith:
An other man having both, the sole lyfe bewayles: An other for mariage happy, childles keeps his goodes for an others heire.
Som Joye with children, with teares bemoanes the faultes of sonne or daughter.
no man therfore easely agrees with his fortunes state. generall to all, that the vntryed knowes not, thexpert abhorrith.
Add to withall that ech man hath a most delicate sense of his own felicitie, and without all hap to his beck, throwen down he is, with any vnwontid adversitie, though in leste matters. Such tryfles they be that drawes from happyest men the top of bliss.
How many be there, supposest thou, that wold think them neerest heauen, if skraps of thy fortune hap to ther share?
This place which thou thy bannishment callst, is the inhabitantes countrey. so nothing is wretched, but when it is thought so, & blessed is all luck that haps with sufferers ease.
What man is so happy that hath given hand to inpatience, that wisshith not his fortune changed?
The sweetnes of mans lyfe, with how many bytternesses is it mixt!
which if they seemid to enioyer delitefull when he wolde, it is gon, therefore he may not keepe it.
The blessednes of mortall goodes plainly is miserable, that nether perpetually duryth with the contented, nor wholly delites the afflicted.
Why do ye mortall men seeke outwardly your felicitie within you?
Error and blydnes confoundes you.
I will shew thè shortly the thressholl og thy felicitie.
Is there to thè ought more precious than thy selfe?"
"nothing," quoth I.
"Then if thou be wise, thou shalt possesse that nether tou canst lose, nor fortune take away.
And that thou mayste knowe felicitie not to stand in happing chaunces, considir it this.
Yf happynes be the greatest good of nature lyuing by reason, nor hit the greatest good that may be taken away, the cause hit doth exceede that may not so, It is manifest, that fortunes change can not attayn to the getting of bliss.
Besydes, whom falling felicitie caryes, eyther knowith her, or seeth her mutabilitie.
Yf he be ignorant what happy luck can blynde felicitie haue?
Yf he know it, he must needes feare to lose that he is sure can not be kepte. His contynuall feare then, depriuith his happynes.
or if he haue lost, will he not care for it?
for hit should be a slender good that a man wold easely lose.
And because thou art the same that art persuaded, and holdes it sure by many demonstrations, mens myndes not to be mortall, and when it is playne, that chauncing felicitie with bodies death is finished, no man can doubte, Can this bring felicitie, but rather all mortall folkes in misery by deathes end is brought.
Yf many we knowe to haue sought the frute of blessednes, not only by death, but by woes & tormentes, for that how can the present lyfe make them happy, whom miserable tyme passed could not?"
Complete text
Book I: THE SORROWS OF BOETHIUS