Quid autem de dignitatibus potentiaque disseram quae vos verae dignitatis ac potestatis inscii caelo exaequatis?
Quae si in improbissimum quemque ceciderunt, quae flammis Aetnae eructuantibus, quod diluvium tantas strages dederint?
Certe, uti meminisse te arbitror, consulare imperium, quod libertatis principium fuerat, ob superbiam consulum vestri veteres abolere cupiuerunt, qui ob eandem superbiam prius regium de civitate nomen abstulerant.
At si quando, quod perrarum est, probis deferantur, quid in eis aliud quam probitas utentium placet?
Ita fit ut non virtutibus ex dignitate sed ex virtute dignitatibus honor accedat.
Quae vero est ista vestra expetibilis ac praeclara potentia?
Nonne, o terrena animalia, consideratis quibus qui praesidere videamini?
Nunc si inter mures videres unum aliquem ius sibi ac potestatem prae ceteris vindicantem, quanto movereris cachinno!
Quid vero, si corpus spectes, inbecillius homine reperire queas quos saepe muscularum quoque vel morsus vel in secreta quaeque reptantium necat introitus?
Quo vero quisquam ius aliquod in quempiam nisi in solum corpus et quod infra corpus est, fortunam loquor, possit exserere?
Num quidquam libero imperabis animo?
Num mentem firma sibi ratione cohaerentem de statu propriae quietis amovebis?
Cum liberum quendam virum suppliciis se tyrannus adacturum putaret, ut adversum se factae coniurationis conscios proderet, linguam ille momordit atque abscidit et in os tyranni saevientis abiecit;
ita cruciatus, quos putabat tyrannus materiam crudelitatis, vir sapiens fecit esse virtutis.
Quid autem est quod in alium facere quisquam possit, quod sustinere ab alio ipse non possit?
Busiridem accipimus necare hospites solitum ab Hercule hospite fuisse mactatum.
Regulus plures Poenorum bello captos in vincla coniecerat, sed mox ipse victorum catenis manus praebuit.
Ullamne igitur eius hominis potentiam putas, qui quod ipse in alio potest, ne id in se alter valeat efficere non possit?
Ad haec si ipsis dignitatibus ac potestatibus inesset aliquid naturalis ac proprii boni, numquam pessimis provenirent.
Neque enim sibi solent adversa sociari; natura respuit ut contraria quaeque iungantur.
Ita cum pessimos plerumque dignitatibus fungi dubium non sit, illud etiam liquet natura sui bona non esse quae se pessimis haerere patiantur.
Quod quidem de cunctis fortunae muneribus dignius existimari potest, quae ad improbissimum quemque uberiora perveniunt.
De quibus illud etiam considerandum puto, quod nemo dubitat esse fortem, cui fortitudinem inesse conspexerit, et cuicumque velocitas adest manifestum est esse velocem.
Sic musica quidem musicos medicina medicos rhetorice rhetores facit.
Agit enim cuiusque rei natura quod proprium est nec contrariarum rerum miscetur effectibus et ultro quae sunt aversa depellit.
Atqui nec opes inexpletam restinguere avaritiam queunt nec potestas sui compotem fecerit quem vitiosae libidines insolubilibus adstrictum retinent catenis,
et collata improbis dignitas non modo non efficit dignos, sed prodit potius et ostentat indignos.
Cur ita provenit?
Gaudetis enim res sese aliter habentes falsis compellare nominibus quae facile ipsarum rerum redarguuntur effectu;
itaque nec illae diuitiae nec illa potentia nec haec dignitas iure appellari potest.
Postremo idem de tota concludere fortuna licet in qua nihil expetendum, nihil nativae bonitatis inesse manifestum est,
quae nec se bonis semper adiungit et bonos quibus fuerit adiuncta non efficit.
41. DIGNITATES ET POTENTIAS NON ESSE NATURALIA BONA.
Quid autem disseram de dignitatibus et potentia? Uuáz mág íh ráchôn fóne hêrskéfte . únde fóne geuuálte ? Qua uos exequatis cȩlo . inscii uerȩ dignitatis . ac potestatis. Fóne déro ír íuuih uuânent ébenhóhe hímele . uuánda ír nîeht nebechénnent tero uuârûn hêrskéfte . únde dero uuârûn máhtigi ? Uuélicha beatitudinem múgen sie íu gében ?
Quȩ si inciderint in improbissimum quemque . quȩ incendia eructuantibus flammis ȩthnȩ . quod diluuium dederit tantas strages? Uuáz netûont sie . sô sie úbelemo uuíhte ze hánden chóment ? Uuélih fíur ûzer ȩthna fárantez . álde uuélih sínflûot . tûot sólichen suîd . táz chît sólicha suéndi dero líuto ?
Certe uti arbitror te meminisse . consulare imperium . quod fuerat principium liberatis . ob superbiam consulum . uestri ueteres cupiuerunt abolere . qui prius abstulerant regium nomen de ciuitate . ob eandem superbiam. Iâ uuóltôn íuuere fórderen . álso dû uuâno íh íh kehúgest . uuîo dû lâse . úmbe dîa úbermûoti dero consulum . tîligôn íro ámbaht . táz sélba ámbaht tóh fóre uuás . ánagénne dero libertatis. Táz uuóltôn sie tûon . álso sie óuh íu êr chúninges keuuált tero búrg ába-genâmen. Liuius ságet . uuîo tarquinius superbus . tér ze romo uuás septiums rex a romulo . fertríben uuárd fóne bruto . únde ccollatino . únde triciptino . únde fóne ánderên coniuratis ciuibus . úmbe sîne úbermûoti . fóne déro ér námen hábeta . únde uuîo sie síh éinotôn . fúre die reges consules ze hábenne . dîe iârliches keuuéchselôt uuúrtîn . nîo sîe lángo geuuáltig uuésendo . ze úbermûote neuuúrten. Sô óuh tîe be déro uuîlo begóndôn tyrannidem ûoben . dô uuóltôn sie óuh tén geuuált ferzéren . únde níuuíu ámbáht sképfen . díu man des iâres . mêr dánne éinêst uuéseloti . dáz tîe dâr-ána uuârîn . in déro fríste ze nehéinero insolentia gefáhen nemáhtîn. Úbe potentia dúrh síh kûot uuâre . sô neléideti sî ín sô nîeht. Libertas íst zuískíu . éiníu íst . tíu den mán dés frîen tûot . táz er nîomannes scálh neíst . ánderíu íst . fóne déro si nû chôsôt . tíu ín íoh chúningliches keuuáltes inbíndet . únde ér âne geméine êa . nehéinen geuuíng nehábet.
At si quando deferantur probis . quod perrarum est . quid in eis aliud placet . quam probitas utentium? Chóment sie óuh ze hánden gûotên . dáz fílo sélten íst . uuáz mág án ín dánne lîchên . âne dero geuuáltigôn gûoti ?
Ita fit . ut non accedat honor uirtutibus ex dignitate . sed dignitatibus ex uirtate Só máht tû chîesen . dáz tiu gûoti nîeht kezîeret neuuírt . mít temo ámbahte . núbe daz ámbaht uuírt kezîeret . mít tero gûoti.
Quȩ uero est ista uestra expetibiils . ac preclara potentia? Uuáz íst nû dér geuuált nâh témo ír sô gnôto gân súlent . únde dér íu sô mâre íst ?
Nonne consideratis o terrena animalia . qui quibus presidere uideamini? Neuuízent ír érd-tîer . uuîo smáhe ír bírnt . únde dîe . déro ír uuânent uuálten ?
Num si uideres inter mures . unum aliquem pre cȩteris sibi uindicantem . ius ac potentiam . quanto mouereris cachinno? Ínno ? úbe dû únder mûsen . éina sáhîst síh ána-zócchôn geuuált . únde máhtigi . ze uuélemo húhe neuuâre dír dáz ?
Quid uero si corpus spectes . imbecillius homine reperire queas? Uuártêst tû den lîchamen ána . uuáz fíndest tu dánne únmáhtigôren . dánne ménnisken sínt ? Quos sepe quoque necat . uel morsus muscularum . uel introitus reptantium in secreta queque. Tîe ófto erstérbet . ióh táz sie flîegâ bîzent . ióh táz éteuuáz in sîe uerslíutet.
Que uero quisquam possit exercere aliquod ius in quempiam . nisi in solum corpus . et quod infra corpus est? Uuâr-ána mág îoman skéinen sînen geuuált . âne án demo lîchamen . únde dáz temo lîchamen hínderôra íst ? Fortunam loquor. Íh méino sîne sáchâ.
Nom quicquam imperabis libero animo? Máht tu îeht ûzerdréuuen geuuáltîgemo mûote ?
Num mentem coherentem sibi firma ratione amouebis a statu propriȩ quietis? Uuânest tu dehéin mûot keuéstenôtes . mít rédo ába stéte eruuékkêst . únde iz príngêst ûzer sînero stílli ?
Cum liberum quendam uirum . i. anaxagoram philosophicum . tyrannus putaret se adacturum suppliciis . ut proderet conscios aduersum se factȩ conuirationis . momordit linguam . atque adscidit . et in os tyranni seuientis abiecit. Neuuéist tu na ? Dô éinen geuuáltigen mán sînes mûotes . ter tyrannus uuânda genôten mít chéli . dáz er ímo getân uuás . táz ér béiz ímo sélbemo ába die zúngûn . únde sia spêh temo tyranno . únde diu óugen ?
Ita cruciatus . quos putabat tyrannus esse materiam crudelitatis . uir sapiens fecit esse uirtutis. Ze déro uuîs uuâfenda síh ter uuîso mít tíu ze uuéri . mít tíu der tyrannus uuólta skéinen sîna grímmi.
Quid autem est . quod quisque possit facere in alium . quod non possit ipse sustinere ab alio? Úbe nû der ménnisko máhtîg íst . uuáz mág er nû ándermo getûon . ér nemúge dáz sélba lîden ?
Busiridem accepimus solitum necare hospites . ab hercule hospite fuisse mactatum. Uuír geéiscotôn busiridem îo sláhten sîne géste . únde ópferôn sînên góten . pe déro uuîlo téta ímo dáz sélba sîn gást hercules.
Plures poenorum captos bello . coniecerat regulus in uincula . sed mox ipse prebuit manus catenis uictorum. Mánige afros téta regulus in háft . únde in bánt . tîe er in uuîge gefîeng. Tára-nâh uuárd óuh ér geuángen . únde sámo-fásto gebúnden . Lís orosium.
Putasne igitur ullam eius hominis potentiam . qui non possit efficere . ne quod ipse in alio potest . id alter in se ualeat? Uuânest tû dén háben dehéina máht . tér daz er ándermo tûot.
Ad hȩc . si ipsis dignantatibus . ac potestatibus inesset aliquid naturalis ac proprii boni . numquam pessimis prouenirent. Únde nóh tára-zûo . uuâre îeht natûrliches kûotes . an hêrskéfte . únde an geuuálte . sô nebechâmîn sie nîo dien zágostên.
Neque enim solent aduersa sibi sociari. Uuánda uuíderuuártigíu nebéitent nîeht zesámine. Natura respuit . ut contraria quȩque iungantur. Natura nehénget nîeht . táz siu síh máreuuên.
Ita cum non sit dubium . pessimos plerumque fungi dignitatibus . illud etiam liquet . natura sui non esse bona . quȩ se patiantur pessimis herere. Álso skînet . sîd tie zágôsten ze ámbáhten chóment . táz tîe sáchâ gûot nesínt . tîe dien uuírsestên múgen háftên.
Quod quidem dignius potest existimari de conctis muneribus fortunȩ . quȩ uberiora peruniunt ad improbissimum quemque. Táz man báldo spréchen mág fóne állemo démo . dáz tiu fortuna gíbet . tés tien uuírsestên méist zûo-slínget. A contrariis íst tísíu argumentatio genómen.
De quibus illud etiam considerandum puto . quod nemo dubitat esse fortem . cui conspexerit inesse fortitudinem. Et cuicumque uelocitas adest . manifestum est esse uelocem . Sic musica musicos . medicina medicos . rhetorica rhetores facit. Fóne dîen díngen íst óuh táz ze chîesenne . dáz man dén uuéiz stárchen . an démo man bechénnet tia snélli . únde musica tûot musicos . medicina medicos . rhetorica rhetores.
Agit cuiusque rei natura . quod proprium est. Állero díngoliches natura . uuírchet táz íro gesláht íst ze uuúrchenne. Tíu argumenta sínt a causa . uuánda qualitates . sô fortitudo íst . únde uelocitas . dîe sínt cause . dáz chît ´machunga . únde uuúrcheda dero qualium . sô fortes . únde ueloces sínt. Nec miscetur effectibus contrariarum rerum. Nóh sî nemískelôt síh nîeht tîen uuíderuuártigên uuúrchedôn . sô ignauia íst fortitudini . únde tarditas uelocitati. Et ultro depellit quȩ aduersa sunt. Únde gérno uuéret si síh tîen . díu íru uuídere sínt.
Atqui . nec opes queunt restinguere . inexpletam auaritiam. Tríuuo . ze déro uuîs . sô fortitudo mánne benímet ignauiam . sô nemúgen nîeht opes mánne benémen sîna míchelûn fréchi. Nec potestas fecerit sui compotem . quem uitiose libidines retinent astrictum . insolubilibus catenis. Nóh keuuált netûot tén sîn sélbes keuuáltîgen . tén sîne scádoháften gelúste bíndent . mít stárchên chétennôn.
Et dignitas collata improbis . non modo non efficit dignos . sed prodit potius . et ostentat indignos. Únde uuírde . dîe uuír héizên hêrscáft . úbelên ze hánden brâhte . nemáchônt sie nîeht uuírdige . núbe sîe méldênt sie mêr . uuésen únuuírdige . únde dáz óugent sie.
Cur ita prouenit? Zíu feret táz sô ? táz sie gehéizent zíu negemúgen sie dáz ?
Gaudetis enim compellare falsis nominibus res aliter sese habentes. Táz íst fóne díu . uuánda ír uuéllent tiu díng ál ánderes némmen . dánne siu getân sîn. Quȩ facile redarguuntur effectu ipsarum rerum. Tîe míssenémmedâ uuérdent sâr geóffenôt . án déro tâte . déro d´nigeo . déro námen sie sínt.
Itaque nec illȩ diuitiȩ . nec illa potentia . nec hȩc dignitas . iure potest appelari. Fóne díu nemág íro nehéin mit réhte sô héizen . sô man siu héizet . nóh táz ír héizent rîhtûom . nóh táz ír héizent keuuált . nóh táz ír héizent uuírde.
Postremo idem licet concludere de tota fortuna . in qua nihil expetendum . nihil inesse natiue bonitatis manifestum est. Ze demo gnôtesten . uuíle íh táz sélba féstenôn . fóne állero uuérlt-sâldo . án déro nîehtes neíst ze gérônne . únde óffeno natûrliches kûotes nîeht neíst.
Que nec se semper adiungit bonis . et non efficit bonos . quibus adiuncta fuerit. Tíu síh nîeht îo ze gûotên neínnôt . nóh tîe gûote nemáchôt . ze dîen sî síh ínnôt.
But what shal I seye of dignitees and of powers, the whiche ye men, that neither knowen verray dignitee ne verray power, areysen hem as heye as the hevene?
The whiche dignitees and powers, yif they comen to any wikked man, they don as grete damages and destrucciouns as doth the flaumbe of the mountaigne Ethna, whan the flaumbe walweth up; ne no deluge ne doth so cruel harmes.
Certes, thee remembreth wel, as I trowe, that thilke dignitee that men clepen the imperie of consulers, the whiche that whylom was biginninge of fredom, youre eldres coveiteden to han don away that dignitee, for the pryde of the consulers . And right for the same pryde your eldres, biforn that tyme, hadden don awey, out of the citee of Rome, the kinges name; that is to seyn, they nolde han no lenger noking .
But now, yif so be that dignitees and powers be yeven to goode men, the whiche thing is ful selde , what agreable thing is ther in tho dignitees or powers but only the goodnesse of folkes that usen hem?
And therfor it is thus, that honour ne comth nat to vertu for cause of dignitee, but ayeinward honour comth to dignitee for cause of vertu.
But whiche is thilke youre dereworthe power, that is so cleer and so requerable?
O ye ertheliche bestes, considere ye nat over which thinge that it semeth that ye han power?
Now yif thou saye a mous amonges other mys , that chalaunged to him-self-ward right and power over alle other mys , how greet scorn woldest thou han of it!
Glosa. So fareth it by men; the body hath power over the body.
For yif thou loke wel up-on the body of a wight, what thing shalt thou finde more freele than is mankinde ; the whiche men wel ofte ben slayn with bytinge of smale flyes, or elles with the entringe of crepinge wormes in-to the privetees of mannes body ?
But wher shal man finden any man that may exercen or haunten any right up-on another man, but only up-on his body, or elles up-on thinges that ben lowere than the body, the whiche I clepe fortunous possessiouns?
Mayst thou ever have any comaundement over a free corage?
Mayst thou remuen fro the estat of his propre reste a thought that is clyvinge to-gidere in him-self by stedefast resoun?
As whylom a tyraunt wende to confounde a free man of corage, and wende to constreyne him by torment, to maken him discoveren and acusen folk that wisten of a coniuracioun, which I clepe a confederacie, that was cast ayeins this tyraunt; but this free man boot of his owne tonge and caste it in the visage of thilke wode tyraunt;
so that the torments that this tyraunt wende to han maked matere of crueltee , this wyse man maked it matere of vertu.
But what thing is it that a man may don to another man, that he ne may receyven the same thing of othre folk in him-self: or thus, what may a man don to folk, that folk ne may don him the same?
I have herd told of Busirides, that was wont to sleen his gestes that herberweden in his hous; and he was sleyn him-self of Ercules that was his gest.
Regulus hadde taken in bataile many men of Affrike and cast hem in-to feteres; but sone after he moste yeve his handes to ben bounde with the cheynes of hem that he hadde whylom overcomen.
Wenest thou thanne that he be mighty, that hath no power to don a thing , that othre ne may don in him that he doth in othre?
And yit more-over, yif it so were that thise dignitees or poweres hadden any propre55 or natural goodnesse in hem-self, never nolden they comen to shrewes.
For contrarious thinges ne ben nat wont to ben y-felawshiped to-gidere. Nature refuseth that contrarious thinges ben y-ioigned.
And so, as I am in certein that right wikked folk han dignitees ofte tyme, than sheweth it wel that dignitees and powers ne ben nat goode of hir owne kinde; sin that they suffren hem-self to cleven or ioinen hem to shrewes.
And certes, the same thing may I most digneliche iugen and seyn of alle the[ ] yiftes of fortune that most plentevously comen to shrewes;
of the whiche yiftes, I trowe that it oughte ben considered, that no man douteth that he nis strong in whom he seeth strengthe; and in whom that swiftnesse is, sooth it is that he is swift.
Also musike maketh musiciens , and phisike maketh phisiciens , and rethorike rethoriens.
For-why the nature of every thing maketh his propretee, ne it is nat entremedled with the effects of the contrarious thinges; and, as of wil, it chaseth out thinges that ben to it contrarie.
But certes, richesse may not restreyne avarice unstaunched; ne power ne maketh nat a man mighty over him-self, whiche that vicious lustes holden destreyned with cheynes that ne mowen nat be unbounden.
And dignitees that ben yeven to shrewede folk nat only ne maketh hem nat digne, but it sheweth rather al openly that they ben unworthy and undigne.
And why is it thus?
Certes, for ye han Ioye to clepen thinges with false names that beren hem alle in the contrarie;80 the whiche names ben ful ofte reproeved by the effecte of the[ ] same thinges;
so that thise ilke richesses ne oughten nat by right to ben cleped richesses; ne swich power ne oughte nat ben cleped power; ne swich dignitee ne oughte nat ben cleped dignitee.
And at the laste, I may conclude the same thing of alle the yiftes of Fortune, in which ther nis nothing to ben desired, ne that hath in him-self naturel bountee, as it is ful wel y-sene .
For neither they ne ioignen hem nat alwey to goode men, ne maken hem alwey goode to whom that they ben y-ioigned.
“What shall I dispute of Dignities and rule, wiche you, ignorant of true worthe and power, with the skies do mache?
wiche happening to any wicked man, what Etnas fire with brusting flames, or what deluge suche ruine makes!
Surely, as I thinke you remember, how Consulz rule, beginar of liberty, for her pride our fathers soght to put downe, who for like faulte out of the citie the name of kings abolisshed.
but if sometime, as seldom haps, honors in Good men be bestowed, what elz in them doth please than vsars goodnis?
So haps, that honour is not giuen to vertue for her worth, but vertue esteemd by dignitie.
But what is this, your craved and beautifull force?
Do yo not see how earthly be the bestes that yo Rule?
for euin among the myse, yf ye see anyone chalinging rule or gouuernment aboue the rest, what a laughter doo ye mooue!
But what if ye haue respect to the body? what can be weaker than man, whom somtyme
the byt of a flye, somtyme the passage into any secret parte may destroye?
How farre ought any man stretch the Rule but on the body alone and his circumstances, I meane fortune her self?
will you euer guide ought with free mynde?
& will ye remooue the same sticking to her self by good reason, from the state of her own quiet?
Whan a tyrant thought to affiicte a poore man with his tormentes to confesse the knowers of a conspiracy against him, his tongue he byt & threw away, throwing it to the face of the wicked tyrant:
So the torture that he supposde to make stuff for his cruelty, a wise man made for his vertue.
for what is it that any man can doo to an other, that to be don to himself can he not beare?
Bucidides, we heare, was wont his guestes to kyll, slayne himself by Hercules his host.
Regulus cast many prisoners into yrons in the Punik warr, but straight himself sett handes on victorerers chaynes.
Dost thou think his powre ought, what himself may, can not lett that an other should doo him?
Besides, if euin in Souueraynties & powres, there should be any j naturall & proper good, neuer sbould they hap to wicked.
for contrarieties seld consorte. Nature denyes that disagreins be Joyned.
Wherfore when playn it is that many men beare greate office, this is sure, that of their nature they be not good, wiche stick to wickedest folke.
The greatest worth that fortunes guiftes woorthyest can giue, be such as in abondant sorte to wicked folkes do hap.
Who so quicknes hath, hit swift a man doth make.
So musick the musicall, phisick the phisician, Retorik Rhetorician makith,
for the nature of ech thing doth his propertie, nor is myxt with effect of contrarietie, And freely expells that is against it :
nether can riches vnsaciable auarice refrayne, nor makes not free his own, whom vitious lust with vnbroke chaynes, holdes bound:
And dignitie on wicked bestowde, not only makes them not worthy, but betrayes & discouers their indignitie.
Why doth it hap so?
You Joye somtyme to falsifie with other name, whose effect shames themselves.
Wherfore nether those riches, nor same powre, nor lyke dignitie, can by right be called.
Lastly, the same we may conclude of all fortune, that hath nothing in her as it is playne to be desyrde,
not of naturall goodnes, who eyther neuer accozepanyes the good, nor makes them good whom she is neerest."
Complete text
Book I: THE SORROWS OF BOETHIUS