Tum ego: “Scis,” inquam, “ipsa minimum nobis ambitionem mortalium rerum fuisse dominatam.
Sed materiam gerendis rebus optavimus quo ne virtus tacita consenesceret.”
Et illa: “Atqui hoc unum est quod praestantes quidem natura mentes sed nondum ad extremam manum virtutum perfectione perductas allicere possit, gloriae scilicet cupido et optimorum in rem publicam fama meritorum;
quae quam sit exilis et totius vacua ponderis, sic considera.
Omnem terrae ambitum, sicuti astrologicis demonstrationibus accepisti, ad caeli spatium puncti constat obtinere rationem,
id est ut, si ad caelestis globi magnitudinem conferatur, nihil spatii prorsus habere iudicetur.
Huius igitur tam exiguae in mundo regionis quarta fere portio est, sicut Ptolomaeo probante didicisti, quae nobis cognitis animantibus incolatur.
Huic quartae, si quantum maria paludesque premunt quantumque siti vasta regio distenditur cogitatione subtraxeris, vix angustissima inhabitandi hominibus area relinquetur.
In hoc igitur minimo puncti quodam puncto circumsaepti atque conclusi de pervulganda fama, de proferendo nomine cogitatis?
Aut quid habeat amplum magnificumque gloria tam angustis exiguisque limitibus artata?
Adde quod hoc ipsum breuis habitaculi saeptum plures incolunt nationes lingua, moribus, totius vitae ratione distantes, ad quas tum difficultate itinerum tum loquendi diversitate tum commercii insolentia non modo fama hominum singulorum sed ne urbium quidem pervenire queat.
Aetate denique Marci Tullii, sicut ipse quodam loco significat, nondum Caucasum montem Romanae rei publicae fama transcenderat, et erat tunc adulta Parthis etiam ceterisque id locorum gentibus formidolosa.
Videsne igitur quam sit angusta, quam compressa gloria quam dilatare ac propagare laboratis?
An ubi Romani nominis transire fama nequit, Romani hominis gloria progredietur?
Quid quod diversarum gentium mores inter se atque instituta discordant, ut quod apud alios laude apud alios supplicio dignum iudicetur.
Quo fit ut si quem famae praedicatio delectat, huic in plurimos populos nomen proferre nullo modo conducat.
Erit igitur peruagata inter suos gloria quisque contentus et intra unius gentis terminos praeclara illa famae inmortalitas coartabitur.
Sed quam multos clarissimos suis temporibus viros scriptorum inops delevit oblivio!
Quamquam quid ipsa scripta proficiant, quae cum suis auctoribus premit longior atque obscura vetustas?
Vos vero inmortalitatem vobis propagare videmini, cum futuri famam temporis cogitatis.
Quod si aeternitatis infinita spatia pertractes, quid habes quod de nominis tui diuturnitate laeteris?
Unius etenim mora momenti, si decem milibus conferatur annis, quoniam utrumque spatium definitum est, minimam, licet, habet tamen aliquam portionem.
At hic ipse numerus annorum eiusque quamlibet multiplex ad interminabilem diuturnitatem ne comparari quidem potest.
Etenim finitis ad se invicem fuerit quaedam, infiniti vero atque finiti nulla umquam poterit esse collatio.
Ita fit ut quamlibet prolixi temporis fama, si cum inexhausta aeternitate cogitetur, non parva sed plane nulla esse videatur.
Vos autem nisi ad populares auras inanesque rumores recte facere nescitis et relicta conscientiae virtutisque praestantia de alienis praemia sermunculis postulatis.
Accipe in huiusmodi arrogantiae levitate quam festive aliquis inluserit.
Nam cum quidam adortus esset hominem contumeliis, qui non ad verae virtutis usum sed ad superbam gloriam falsum sibi philosophi nomen induerat, adiecissetque iam se sciturum, an ille philosophus esset, si quidem illatas iniurias leniter patienterque tolerasset, ille patientiam paulisper adsumpsit acceptaque contumelia uelut insultans: ‘Iam tandem,’ inquit, ‘intellegis me esse philosophum?’
Tum ille nimium mordaciter: ‘Intellexeram,’ inquit, ‘si tacuisses.’
Quid autem est quod ad praecipuos viros, de his enim sermo est, qui virtute gloriam petunt, quid, inquam, est quod ad hos de fama post resolutum morte suprema corpus attineat?
Nam si, quod nostrae rationes credi vetant, toti moriuntur homines, nulla est omnino gloria, cum is cuius ea esse dicitur non exstet omnino.
Sin vero bene sibi mens conscia terreno carcere resoluta caelum libera petit, nonne omne terrenum negotium spernat quae se caelo fruens terrenis gaudet exemptam?
Tum ego . scis inquam . minimum . i. nihil nobis dominatam fuisse ambitionem mortalium rerum. Tû uuéist uuóla chád íh tô . mír nîo nehéina uuérltkíreda ánaligen.
Sed optauimus materiam gerendis rebus quo ne uirtus tacita consenesceret. Núbe míh lústa státo . táz ze getûonne . dâr mîn túged ána-skîne . únde sî úngeuuáltlicho neerálteti.
Atqui . hoc unum est . quod possit allicere prestantes quidem natura mentes . sed mondum perfectione uirtutum perductas ad extremam manum. Tríuuo chád si . uuóla uuéiz ih . táz íst táz éina díng . táz tíu búrlichen mûot ferspánen mág. Púrlichíu chído íh . náls nîeht prâhtíu . mít túrnóhti . állero túgedo ze dero iúngestûn slíhti. Táz íst metonimia . dáz er agentem spríchet . fúre sîna actionem. Táz íst tero uuérh-mánno síto . sô sie íro uuérh fólle-tûont . táz sie siu ze iúngest slíhent. Tîe óuh íro túgede dúrnóhte sínt . tîe súlen sia slíhten mít íro déumûoti. Cupido scilicet gloriȩ. Táz sie gûollichi lústet . táz ferlúcchet siu ze dien ámbáhten. Et fama optimorum meritorum in rempublicam. Únde dér líument míchlero uuóla-tâto . dáz tîe in urôno skînên.
Quȩ quam exilis sit . et uacua totius ponderis . sic considera. Uuîo éccherôde díu fama sî . únde uuîo únuuâge . dáz chíus tir sús.
45. QUAM UANA SIT TERRENA GLORIA . QUIA TERRA NIHIL EST . IN COMPARATIONE CAELI.
Omnem terrȩ ambitum . constat optinere rationem puncti . ad spatium cȩli . sicut accepisti astrologicis demonstrationibus. Tír íst uuóla chúnt chád si . álla dia érda síh kezíhen uuíder demo hímele . gágen démo méze éines stúpfes . álso du lírnetôst in astronomia.
Id est . ut nihil prorsus spatii iudicetur habere . si conferatur ad magnitudinem cȩlestis globi. Íh méino . dáz sî mícheli nîeht nehábet . uuíder déro mícheli des hímiles. Aristotiles lêret in cathegoriis . dáz punctum sî ána-uáng linee . únde ûz-lâz . únde íro partes mít puncto únderskídôt uuérden . únde dóh punctum fóre lúzzeli nehéin téil nesî dero linee. Uuáz mág mínneren sîn . dánne dáz neuuéder nehábet . léngi nóh préiti ? Sîd iz an linea déro terminus iz íst . nehéinen téil nehábet . sô neíst iz óuh nehéin téil dés circuli . dés medietas iz íst. Ze déro sélbûn uuîs . nehábet óuh tiu érda nehéina mícheli . uuíder demo hímele . dés punctum sî ist.
Huius igitur tam exiguȩ regionis in mundo . quarta fere portio est . ptolomeo probante . sicut didicisti . que incolatur a cognitis nobis animantibus. Téro sélbûn éro álso lúzzelero . uuíder demo hímele . íst échert ter fîerdo téil besézen . fóne úns chúndên ménniskôn. Táz sî chít nobis cognitis . táz chît si ex persona hominum . úmbe die antipodas . uuánda úns tîe únchúnt sínt. Uuír uuízen . dáz tia érda daz uuázer úmbe-gât . únde der fîerdo téil náhôr óbenân erbárôt íst . án démo sízzent tie ménnisken. Ter hímel lêret únsih . táz iz ter fîerdo téil íst. Álle dîe astronomiam chúnnen . dîe bechénnent táz ȩquinoctialis zona den hímel réhto in zuéi téilet . únde fóne íro ze dien ûzerostên polis îouuéder hálb ében-fílo íst . íh méino ze demo septentrionali . únde ze demo australi. Sô íst tiu érda sínuuélbíu . únde íst úns únchúnt . úbe úndenân erbárôt sî . óbenân dâr sî erbárôt íst . târ sízzent tie líute . ab ȩthiopico oceano . usque ad scithicum oceanum. Tîe férrôst sízzent ad austrum . dîe sízzent in ȩthiopicis insulis . tîen íst tiu súnna óbe hóubete . sô si gât ûzer ariete in uerno tempore . únde sô si begínnet kân in libram in autumno. Tîe hára báz sízzent in litore ȩthiopico . tîen íst si óbe hóubete . sô si gât in tauro . únde in uirgine. Tîe óuh hára báz sízzent in meroe . tîen íst si óbe hóubete . sô si gât in geminis . únde in leone. Tîe óuh hára báz sízzent . târ siene íst ciuitas ȩgypti . tîen íst si óbe hóubete . in solstitio . sô si gât in cancrum. Tánnan gâr nórdert humana habitatio . únz ze tile insula . díu férrôst íst in scithico mari. Tîe dâr sízzent . tîe sízzent únder demo septentrionali polo. Dáz skînet tánnân . uuánda sô súmeliche cosmografi scrîbent . târ íst átaháfto tág per sex menses . fóne uernali ȩquinoctio . únz ze autumnali . únde átaháfto náht per alios sex menses . fóne autimnali ȩquinoctio . únz ze uernali. Táz keskíhet fóne díu . uuánda ín sínt ferbórgeníu únder érdo semper . pedíu íst ín tág . sô diu súnna in dîen gât. Uuánda septentrionalia sex signa . ín échert ze óugôn sínt . tánnan skînet . táz ín der polus septentrionalis óbe hóubete íst . únde ín dér állero hóhesto íst. Táz mág man uuóla séhen . án déro spera . díu in cella SANCTI GALLI nouiter gemáhôt íst . sub PURCHARDO ABBATE. Sî hábet állero getium gestélle . únde fóne díu . sô man sia sô stéllet . táz ter polus septentrionalis ûf in ríhti síhet . sô sínt sex signa zodiaci ze óugôn . septentrionalia . sex australia sínt kebórgen. Tánnan uuízen uuír uuóla . dâr sie begínnent sízzent férrôst in austro . únz tára dâr sie férrôst sízzent in septentrione . úbe iz maria . únde paludes neúndernâmîn . dáz iz uuóla uuésen máhti . quatra pars terrae.
Si subtraxeris cogitatione . huic quatrȩ parti . quantum premunt maria paludesque . quantumque distenditur regio uasta . i. deserta siti . i. ariditate . uix relinquetur hominibus angustissima area inhabitandi. Ténchest tu dánne . uuîo fílo uuázer . únde fénne . únde éinôte skértent tés sélben fîerden téiles . sô íst tes ánderes échert éin énge hóue-stát . tero ménniskôn.
In hoc igitur minimo puncti . quodam puncto circumsepti . atque conclusi . cogitatis de peruulganda fama . de proferendo nomine? Kedénchent ir nû in sô smáles téiles . smálemo téile beslózene únde behálbôte . íuueren líument únde íuueren námen ze bréitenne ?
Aut quid habeat amplum magnificumque . artata gloria . tam angustis . et exiguis limitibus? Álde uuáz mág tíu gûollichi geuuáltiges . únde máhtiges háben . díu mít sô gnôtên márchôn beuúngen íst ?
Adde. Dénche dés tárazûo. Quod hoc ipsum septum breuis habitaculi . plures nationes incolunt . distantes lingua . moribus . ratione totius uitȩ. Dáz in démo sélben smálen ána-síedele . mánige dîete bûent . úngeliche éinánderên . in sprâcho . únde in síten . únde in álles íro lîbes sképfedo. Ad quas non modo queat peruenire fama singulorum hominum . sed ne urbium quidem tum difficultate itinerum . tum diuersitate loquendi . tum insolentia commertii. Ze dîen nóh súmelichero ménniskôn . súm fóne inblándeni dero férto . sóm fóne únchúndero sprâcho . súm fóne úngeuuónehéites chóufes . únde állero uuándelúngo.
Aetate denique marci tullii . sicut ipse significat quodam loco . mondum transcenderat fama romanȩ rei publicȩ caucasum montem. Cicero ságet . táz nóh sâr dô be sînên zîten . der rûmisko geuuált chúnt uuórten neuuâre . énmônt caucaso monte. Et erat tunc adulta . parthis etiam . et cȩteris id locorum gentibus formidolosa. Únde uuás tóh tô sô geuuáhsen . dáz ín ióh parthi . únde ándere dîete dâr in déro slíhti intsâzen.
Uidesne igitur quam sit angusta . quam compressa gloria . quam dilatare ac propagore laboratis? Nesíhest tu nû na . uuîo énge . únde uuîo gnôte díu gûollichi sî . dîa ír bréiten . únde férro geflánzôn uuéllent ?
An progredietur gloria romani hominis . ubi nequit transire fama romani nominis? Sól dára-chómen dehéines rûmiskes mánnes keuuáht . târ sélbero romo nehéin geuuáht neíst ? Táz íst argumentum a toto ad partem.
Quid quod discordant inter se mores . atque instituta diuersarum gentium? Uuáz chîst tu dés . táz mísselichero líute síte . únde êa míssehéllent . éin-ánderên ? Nemág íuuih óuh táz írren na ? Ut quod apud alios laude . apud alios supplicio dignum iudicetur? Sô hárto . dáz éinên lóbesám dúnchet . dáz ánderên dáz túnche bûoz-uuírdig . únde ingéltedo uuírdîg ?
Quo fit. Tánnân geskíhet îo. Ut si quem delectat predicatio famȩ . huic nullo modo conducat . i. contingat . proferre nomen in plurimos populos. Táz témo nîeht negespûe sînen námen únder mánigên líuten ze gebréitenne . dén dero líument-háftigi lústet.
Erit igitur quisque contentus peruulgata gloria inter suos. Sô mûoz îo mánnolîh keuágo sîn déro gûollichi . dîa er únder dien sînên háben mág. Et preclara illa inmortalitas famȩ coartabitur intra terminos unius gentis. Únde díu hárto héuiga líumendigi . sámo-so êuuigíu . díu uuírt peduúngen ínléndes.
Sed quam multos uiros suis temporibus clarissimos deleuit . inops obliuio scriptorum? Uuîo mánigero námen . dîe in íro zîten mâre uuâren . nesínt fóre úngehúhte dero scriptorum fertîligôt ?
Quamquam quid ipsa scripta proficiant . quȩ cum suis auctoribus premit longior . atque obscura uetustas? Tóh íh uuízen nemúge . so-uuîo íh iz chôsoe . uuáz sélben die scrífte dára-zûo uerfáhên . tîe mít scrîbôn mitállo diu álti genímet.
46. QUOD NULLA SIT TEMPORIS AD ȨTERNITATEM COMPARATIO.
Uos autem uidemini propagare uobis inmortalitatem . cum cogitatis famam futuri temporis. Ír súlent tánne geuuínnen . sámo-so úndôdigi dúnchet íu . sô ír íuuih ketûont îomêr geuuáhtliche.
Quodsi pertractes ad infinita spatia ȩternitatis . quid habes quod lȩteris de diuturnitate nominis tui? Kedénest tu dáz . únde gebíutest tu dáz . íh méino propagatam famam futuri temporis . ze déro uuîti dero êuuighéite . uuâr íst tánne díu lánguuírgi dînes námen . déro dû díh fréuuest ?
Si enim conferatur mora . unius momenti . decem milibus annis . quamuis minimam . tamen aliquam habet portionem . quoniam diffinitum est utrumque spatium. Úbe éin stúnda gebóten uuírt . ze zên dûsent iâren . sô hábet sî án ín ételichen téil . dóh er lúzzeler sî . uuánda îo-uuédeíu mícheli guísmézôt . únde gnôt-mézôt íst.
At hic ipse numerus annorum eiusque quamlibet multiplex . ne comparari quidem potest ad interminabilem diuturnitatem. Áber zên dûsent iâro . únde ófto sámo-fílo . nehábent sár nehéina uuídermézunga . ze déro lángséimi . díu énde nehábet.
Poterit etenim esse finitis quȩdam ad se inuicem collatio . infiniti uero atque finiti . nulla umquam. Tíu ételîh énde hábent . tíu múgen éteuuîo gemézen uuérden ze éin-ánderên . síu nehábent áber nehéina mâza ze dîen . díu âne énde sínt.
Ita fit ut si fama quamlibet prolixi temporis cogietur cum inexhausta ȩternitate . non parua esse uideatur . sed plane nulla. Tánnân íst táz . úbe lángêr líument kemézen uuírt gágen êuuighéite . uuíder íro nîeht lúzzelêr nesî . súnder nehéinêr.
Uos autem recte facere nescitis . nisi ad populares auras et inanes rumores. Ír neuuéllent áber nîeht réhto fáren . âne úmbe líuto lób . únde úmbe úppigen líument. Et relicta prestantia conscientiȩ . uirtutisque . postulatis premia de alienis sermunculis. Únde nehéina uuára tûondo déro stíuri dero geuuízedo . álde dero túgene . uuélent ir déro uuórto dáng háben . tíu fóne ánderên châmen. Tér nesíhet nîeht sînero geuuízedo . dér síh ánazócchôt fóne ímo sélbemo . dáz fúnden háben . dáz ánderêr fánt . únde síh tûomet mít tíu. Dér féret mít lótere . náls mít túgede.
Accipe quam festiue aliquis inluserit in leuitate huiusmodi arrogantiȩ. Kehôre uuîo gámmensámo éinêr des ánderes húhôta . dér álso ferrûomet únde álso lîehte uuás.
Cum quidam adortus esset constuneliis hominem . qui induerat sibi falsum nomen philosophi . non ad usum uere uirtutis . sed ad superbam gloriam. Suspensio uocis. Adiecissetque iam se sciturum anne ille esset philosophus . si quidem leniter patienterque tolerasset inlatas iniurias. Et hic. Ille patentiam paulisper assumpsit . et accepta contumelia . uelut insultans inquit. Iam tandem intellegis me esse philosophum ? Depositio. Sô éteuuénne gescáh . táz tén dér síh óuh álso ána-zócchôta . úmbe lóter . náls úmbe uuâra túged . táz er philosophus uuâre . éin-ánderêr mít úbele grûozta . sîn chórôndo . tér síh táz chád uuóla besûochen . úbe er sô uuâre. Tô trûog ér iz éteuuáz kedúltigo . únde spráh áber sâr nâh . sámo-so ín ze spótte hábendo . án stéte bechénnest tu míh îo dóh philosophum.
Tum ille nimium mordaciter . intellexeram inquit si tacuisses. Sô er dáz kesprách . tô ántuuúrta er ímo. Iâ gót chád ér fílo gebízeno . sô bechándi . úbe du suîgetîst.
47. QUI CLARI SUNT UIRTUTE . MERITOS ILLOS FAMAM SPERNERE.
Quid autem est quod attineat ad precipous uiros . de his enim sermo est . qui uirtute petunt gloriam . quid . inquam est . quod de fama attineat ad hos . post resolutum corpus suprema morte? Áber uuáz háftêt ze dîen mârestên mánnen . íh méino dîe . dîe mít túgede síh uuéllen fúre-némen . náls mít lótere . uuáz háftêt ze ín . uuáz tóug ín dehéin líument . nâh temo tôde ?
Nam si moriuntur toti homnies . quod uetant credi nostrȩ rationes . nulla est omnino gloria . cum is non exstet omnino . cuius ea dicitur esse? Irstírbet ter ménnisko mitállo . in sêlo . únde in lîchamen . táz mîne rationes ferságent . uuár íst tánne sîn gûollichi . sô er sélbo neíst ? Sámo-so sî châde . uuâr íst taz accidens . sô diu substantia neíst ? Táz íst argumentum a coniunctis . coniunguntur enim substantia et accidens.
Sin uero mens bene sibi conscia . resoluta terreno carcere . libera petit cȩlum . nonne spernat omne negotium terrenum . quȩ cȩlo fruens . gaudet se exemptam terrenis? Úbe áber síchuríu sêla . ûzer démo chárchare des lîchamen . ferlâzeníu ze hímele féret . uuáz sól íro dánne daz írdiska díng . sîd si in hímele méndet . táz si fóne érdo erlôset íst ? Uuáz sól íro der írdisko líument ? Táz íst argumentum a dissimili . Dissimilia sunt . gaudium et carcer . cȩlum et terra.
Thanne seyde I thus: ‘Thou wost wel thy-self that the coveitise of mortal thinges ne hadde never lordshipe of me;
but I have wel desired matere of thinges to done, as who seith, I desire to han matere of governaunce over comunalitees, for vertu, stille, ne sholde nat elden;’ that is to seyn, that [him] leste that, or hew ex olde, his vertu, that lay now ful stille, ne should nat perisshe unexercisedin governaunce of comune; for which men mighten speken or wryten of his goode governement.
Philosophye. ‘For sothe, quod she, ‘and that is a thing that may drawen to governaunce swiche hertes as ben worthy and noble of hir nature; but natheles, it may nat drawen or tollen swiche hertes as ben y-brought to the fulle perfeccioun of vertu, that is to seyn, coveitise of glorie and renoun to han wel administred the comune thinges or don gode desertes to profit of the comune.
For see now and considere, how litel and how voide of alle prys is thilke glorie.
Certein thing is, as thou hast lerned by the demonstracioun of astronomye, that al the environinge of the erthe aboute ne halt nat but the resoun of a prikke at regard of the greetnesse of hevene;
that is to seyn, that yif ther were maked comparisoun of the erthe to the greetnesse of hevene, men wolden iugen in al, that the erthe ne helde no space.
Of the whiche litel regioun of this worlde, the ferthe partye is enhabited with livinge bestes that we knowen, as thou thyself hast y-lerned by Tholomee that proveth it.
And yif thou haddest with-drawen and abated in thy thought fro thilke ferthe partye as moche space as the see and the mareys contenen and over-goon, and as moche space as the regioun of droughte over-streccheth, that is to seyn, sandes and[ ] desertes,wel unnethe sholde ther dwellen a right streit place to the habitacioun of men.
And ye thanne, that ben environed and closed with-in the leste prikke of thilke prikke, thinken ye to manifesten your renoun and don youre name to ben born forth?
But your glorie, that is so narwe and so streite y-throngen in-to so litel boundes, how mochel coveiteth it in largesse and in greet doinge?
And also sette this there-to: that many a nacioun, dyverse of tonge and of maneres and eek of resoun of hir livinge, ben enhabited in the clos of thilke litel habitacle; to the whiche naciouns, what for difficultee of weyes and what for dyversitee of langages, and what for defaute of unusage and entrecomuninge of marchaundise, nat only the names of singuler men ne may nat strecchen, but eek the fame of citees ne may nat strecchen.
At the laste, certes, in the tyme of Marcus Tullius , as him-self writ in his book, that the renoun of the comune of Rome ne hadde nat yit passed ne cloumben over the mountaigne that highte Caucasus; and yit was, thilke tyme, Rome wel waxen and greetly redouted of the Parthes and eek of other folk enhabitinge aboute.
Seestow nat thanne how streit and how compressed is thilke glorie that ye travailen aboute to shewe and to multiplye?
May thanne the glorie of a singuler Romaine strecchen thider as the fame of the name of Rome may nat climben ne passen?
And eek, seestow nat that the maneres of dyverse folk and eek hir lawes ben discordaunt among hem-self; so that thilke thing that som men iugen worthy of preysinge, other folk iugen that it is worthy of torment?
And ther-of comth it that, though a man delyte him in preysinge of his renoun, he may nat in no wyse bringen forth ne spreden his name to many maner poeples.
There-for every man oughte to ben apayed of his glorie that is publisshed among his owne neighbours ; and thilke noble renoun shal ben restreyned within the boundes of o manere folke.
But how many a man, that was ful noble in his tyme, hath the wrecched and nedy[ ] foryetinge of wryteres put out of minde and don awey!
Al be it so that, certes, thilke wrytinges profiten litel; the whiche wrytinges long and derk elde doth awey, bothe hem and eek hir autours .
But ye men semen to geten yow a perdurabletee, whan ye thenken that, in tyme to-cominge , your fame shal lasten.
But natheles, yif thou wolt maken comparisoun to the endeles spaces of eternitee, what thing hast thou by whiche thou mayst reioysen thee of long lastinge of thy name?
For yif ther were maked comparisoun of the abydinge of a moment to ten thousand winter, for as mochel as bothe the spaces ben ended, yit hath the moment som porcioun of it, al-though it litel be.
But natheles, thilke selve noumbre of yeres, and eek as many yeres as ther-to may be multiplyed, ne may nat, certes, ben comparisoned to the perdurabletee that is endeles ;
for of thinges that han ende may be maked comparisoun, but of thinges that ben with-outen ende, to thinges that han ende, may be maked no comparisoun .
And forthy is it that, al-though renoun, of as long tyme as ever thee list to thinken, were thought to the regard of eternitee, that is unstaunchable and infinit, it ne sholde nat only semen litel, but pleynliche right naught.
But ye men, certes, ne conne don nothing a-right, but-yif it be for the audience of poeple and for ydel rumours; and ye forsaken the grete worthinesse of conscience and of vertu, and ye seken your guerdouns of the smale wordes of straunge folk.
Have now heer and understonde, in the lightnesse of swich pryde and veine glorie, how a man scornede festivaly and merily swich vanitee.
Whylom ther was a man thas hadde assayed with stryvinge wordes another man, the whiche, nat for usage of verray vertu but for proud veine glorie, had taken up-on him falsly the name of a philosophre. This rather man that Ispak of thoughte he wolde assaye, wher he, thilke, were a philosophre or no; that is to seyn, yif that he wolde han suffred lightly in pacience the wronges that weren don un-to him. This feynede philosophre took pacience a litel whyle, and, whan he hadde received wordes of outrage, he, as in stryvinge ayein and reioysinge of him-self, seyde at the laste right thus: “understondest thou nat that I am a philosopher?”
That other man answerde ayein ful bytingly, and seyde: “I hadde wel understonden it , yif thou haddest holden thy tonge stille.”
But what is it to thise noble worthy men (for, certes, of swiche folke speke I) that seken glorie with vertu? What is it?’ quod she; ‘what atteyneth fame to swiche folk, whan the body is resolved by the deeth at the laste?
For yif it so be that men dyen in al, that is to seyn, body and sowle, the whiche thing our resoun defendeth us to bileven, thanne is ther no glorie in no wyse. For what sholde thilke glorie ben,whan he, of whom thilke glorie is seyd to be, nis right naught in no wyse?
And yif the sowle, whiche that hath in it-self science of goode werkes, unbounden fro the prison of the erthe , wendeth frely to the hevene, despyseth it nat thanne alle erthely occupacioun; and, being in hevene, reioyseth that it is exempt fro alle erthely thinges? As who seith, thanne rekketh the sowle of no glorie of renoun of this world .
Then I : “Thou thy self knowest that no ambition of mortall things did rule vs.
we were not guided by the prides of any mortall glory, but wish a ground in our affayres, by which silent vertue should not growe olde."
Then she: “This is that that noble myndes by nature, but not yet brought by perfection to the vttmost top of vertue, might intice, I meane Gloryes desyre & fame of best actes for common welth :
which how small it is and empty of all waight, consider this.
As Astrologers demonstrations haue told you, all the Earthes circle is playne, gettes som meane to know these partes of the heauens face,
that if it be matched with the greatnes of the celestiall globe, It is supposde to haue no space,
and it is of this little region of the world almost but the fourth portion, As thou hast learnd by Ptolomés graunte, which is inhabited by vs Creatures knowen.
From this fourth, if in thy mynde thou draw away as much as Sea and marish couers, and so much as wasted ground by drynes hath distended, the straytest roome is left for mans habitation.
If in this so small a point of title we be hedged in & inclosed, what think we so much of enlarging fame, & name promoting?
For what large and magnifick thing hath glory bounde in so straight & small lymites?
Ad to this that, though but small it self, enuirond is with habitation of many nations tongues and conditions, that in all trade of lyfe differs, To which not only no report of ech man, but not of Cities can com through hardnes of way & difference of speeche, and diuers traffik.
In Marcus Tullius tyme, as he himself in place hath sayde, the fame of Romayn Empire neuer past Caucasus mounte, & yet it was flourishing, fearfull to the Parthians & to all peeple inhabiting such places.
Dost thou not see then, how narrow & neere presst glory is, which to stretch out spred thou labourst?
shall the glory of a Romayn go so furr, as whence neuer Rornayn name hath past?
What, for that the diuers natures of peeple & their orders disagree? so that, what among som is prayse, among the rest sett for cryme.
So haps that if any mans prayse delyte, to him the same doth neuer proffit to many peeple sent.
Is any man content that among his own his glory byde, & Immortalities fame be tyed in boundes of his own soyle?
But how many noble men in their tymes fayling obliuion of writers have dasht?
But what proffites writiuges? which with the office a long & dark age suppressith?
But doo yo think immortality with thought of comming tyme?
Yf thou Joyne it with the infinit spacious-nes of etemitie, what hast thou to Joye of thy lasting name?
For if the abode of one moment, with ten thousand yeeres be compared, for that both space is ending, It shall haue, tho a little, som portion.
But this nomber of yeeres, how oft so euer multiplyed, may not compare with the vnending lasting.
Somtyme som outward things ther be, compard among themselves, haue ende ; twixt infinite and ending no comparison may beare.
So is it that the lasting of any longest tyme, if it be matcht with vnbounde eternitie, not small but
none shall seeme.
For without you be ignorant, how rightly to please popular eares & vayne rumors, & leaving care of conscience & vertue, ask rewarde of other mens frute,
.see how in the myldnes of such an arrogancy, how pleasantly a man may be begylde.
For when one once had skrnde a man that clothed him not with Philosophy for true vertuesvse, but for proude gloryes sake, & saide he wold try him whither he were a Philosopher that easely could beare in patience iniuryes, he tooke vpon him to be suffering, & taking the skorne as a raging man : ‘Dost thou at length understand me a Philosopher?'
Then nippingly he said: 'I should haue vnderstode it, if thou hadst bene silent.'
What meanes it, that cheefest men (for of them I speake) that seeke thorowgh vertue glory, what hath death to doo with them after the body is dissolued, at their end?
For be it that our Reason it self denyes vs to beleeue that all men dye, then ther is no glory, when he is not, of whom she speakes.
But if the mynde it self with conscience good dissolued from earthly gial, all freed seekes heauen, wold she not all earthly thinges despise, who heauen enioyeng. Joyes earthly thinges to want?"
Complete text
Book I: THE SORROWS OF BOETHIUS