men would indgen in al that ne held no space. Of that haue ende, may be maked no comparison. For what shulde thilke glory be, whan he, of whom thilke glorie is saide to be, nys right naught in no wyse. And yf the soule whiche that hath in it selfe science of good werkes, vnbounden from the prison of the yerth, wendeth frely to the Heuen, dispiseth it not than al erthly occupacion, and being in heuen reioyseth that it is exempte from al erthly thynges? as who saith, than recketh the soule neuer of no glory of renome of this world. Quicumque solam mente præcipiti petit, Summumque credit gloriam, Luce patentes ætheris cernat plagas, Arctumque terrarum situm, Brevem replere non valentis ambitum, &c. Seest thou not than howe straite and howe compressed is thilke glorie that ye trauailen, aboute to shewen and to moulteplye? Maye than the glory of a synguler Romaine stretchen thider as the fame of the name of Rome maye not clymben ne passen? And eke seest thou not that the maners of diuers folke and hir lawes ben discordant amonges hemself, so that thilke thing that sum men iudge worthy of praysing, other folke iudgen that, that is worthy of tourment. And herof cometh it that though a mau deliteth him in praisyng of his renome, he may not in no wise bringen forthe ne spreden his name to manye maner peoples, and therfore euery man ought to be apaide of his glory, that is published among his owne neyghbours, and thylke noble renome shal be restrained within the boundes of tho maner folke. But howe manye a man that was ful noble in his tyme, hath the wretches and nedy forietinge of writers put oute of minde and don away, al be it so that certes thilke thinges profiten litel, the which thinges and writinges long and derke elde do away both hem and WHO so that wyth ouerthrowinge thoughte onely eke hir auctours. But ye menne semen to getten seketh glori of fame, and weneth that it be soueyou a perdurabilitie whan ye thinken in time com-raine good, let him loken vpon the brode shewing ing your fame shal lasten. But nathelesse, if thou countreis of the Heuen, and vpon the strayte seete wilt make comparison to the endlesse spaces of of this Erthe, and he shal be a shamed of thencrease eternite. What thing haste thou, by which thou of his name, that maye not fulfil the litel compas maist reioycen thee of longe lastinge of thy name? of the erthe. O what coueyten proude folke to For if there were made comparison of the abyd-liften vp hir neckes in ydle, in the deedly yoke of ing of a momente to ten thousande winter, for as moche as bothe tho spaces ben ended, for yet hath the momente some porcion of it, although it be litel? But nathelesse thilke selfe nombre of yeres, and eke as many yeres as therto may be multiplied, ne may not certes be comparisoned to the perdurabilite that is endelesse. For of thinges whiche that have ende may be made comparison, but of thinges which that ben withouten ende, to thinges thys worlde? For all though that renome ysprad passyng toforn peoples, goth by diuers tonges, and although great houses of kinredes shynen by clere tytles of honours, yet nathelesse deth dispiseth al high glory of fame, and deth wrappeth togithers the high heedes and the lowe, and maketh equal and even the hyest with the lowest. Where wonnen now the bones of trew Fabricius ? What is nowe Brutus, or sterne Caton? The thynne A fame yet lastyng of hir ydle names, is marked with Sed ne me inexorabile contra fortunam gerere bellum chariot bringeth forth the rosy day, that the Moone hath commaundement ouer the nightes: which nightes Esperus the euen sterre hath, that the sea gredy to flowen constraineth with a certain ende his floodes, so that it is not lefull to stretch his brode termes or boundes vpon the yearth: al this ordinaunce of thynges is boundes with loue, that gouerneth erthe and see, and also hath commaundement to the heuen. And yf this loue slaked the bridels, al thinges that now louen hem togithers wolden make bataile contynuelly, and striuen to fordone the facion of this world, the which they now leden in accordable faith, by faire with an holy bond, and knitteth sacrament of mouynges. This loue holdeth togider people ioyned mariage of chast loues. And loue endeth laws to true felaws. O welefull were mankinde if thilke loue that gouerneth the Heuen, gouerned your corages. HERE ENDETH THE SECONDE BOKE AND HERE FELOWETH THE THIRDE. BUT for as moch as thou shalt not wenen (quod she) of thinges that ben yet to say ben soch, that first es me to enforme the thilke false cause of blisfulnesse, which that thou more knowest: so that whan thou hast beholden thilke false goodes, and turned thin iyen so to that other side, thou maye knowen | these thynges and soche other is turned all the enthe clerenesse of very blysfulnesse. Qui serere ingenuum volet agrum, Liberat arva prius WHOSO Woll Sowe a felde plenteous, let him firste Tum defixo paululum visu, et velut in angustam suæ But tencion of desyrynges and werkes of men, as thus: noblesse and fauoure of people, which that yeueth to all menne, as it semeth hem, a maner clerenesse of renomme, and wife and children, that men desyren, for cause of delyte and merynesse. forsoth frendes ne shullen not be rekened amonge the goodes of fortune, but of vertue, for it is a ful holy maner thing. All these other thinges, forsoth be taken for cause of power, or elles for cause of delite. Certes now am I redy to referren the goodes of the body, to these forsayd thynges abouen: for it semeth that strength and gretnesse beaute and swiftnesse yeuen glorye and renome: of body yeuen power and worthynesse, and that and helth of body semeth to yeuen delite. In al these thinges it semeth only that blysfulnesse is desyred: for why, thylke thyng that euery man desireth moste ouer al thinges, he demeth that it be souerain good. But I haue defined, that blisfulnesse is soueraine good, for whiche euery wight demeth the thilke estate that he desireth ouer al thinges, that it be blisfulnesse. Nowe hast thou than before thin eyen almoste al that purposed forme of the welefulnesse of mankynde, that is to saine, richesse, honours, power, glorie and delites, the which delite only considred he Epicurus, and iudged and established that delite is the soueraine good: for as moche as all other thinges, as him THO fastened she a litel the syght of her eien, and thought, byreft awaye ioy and mirthe from the she withdrew her, right as it wer into the strayte herte. But I returne againe to the studies of men, seete of her thought, and began to speake right, of whiche men the corage alway reherseth and thus. Al the cures (quod she) of mortal folk, seketh the soueraine good, al be it so that it be which that trauailen hem in many maner studies, with a dyrked memorie, but he note by whiche gon certes by diuers waies: but nathels they en- pathe, right as a droken man note nought by forcen hem all to comen onely to thende of blisful- whiche påthe he may returne home to his house. And blisfulnes is soche a good, that who so Semeth it than that folke forleyen and erren to enhath gotten it, he ne maye ouer that thing more forcen hem to haue nede of nothing. Certs there desire. And thys thyng forsoth is so soueraine is none other thing, that may so moche performen good, that it conteineth in him selfe al maner of blisfulnesse, as an estate plenteous of al goodes, goodes, to the which good if there failed any thing, that ne hath nede of none other thing, but that is it myghte not ben souerain good, for than were suffisaunt of himselfe vato himself. And folien some good out of this soueraine good, that might soch folke than that wenen, that thilke thing that be desyred. Nowe is it clere and certaine that is right good, that it is eke right worthy of honor blisfulnesse is a parfyte state, by the congregacion and of reuerence: certes nay. For that thinge of all goodes, the whiche blisfulnesse (as I hauenys neither foul ne worthy to be dispised, that wel sayd) al mortal folke enforcen hem to gette by diuers waies. For why, the couetise of euery good is naturelli planted in the hertes of men: but the miswandryng errour, misledeth hem into false goodes. Of the whiche men, some of hem wenen that souerain good be to liuen without nede of any thinge. And other men demen, that soueraine good be right digne of reuerence, and enforcen hem to be reuerenced amonge hir neighbours, by the honours that they haue goten. And some folke there ben that holden that right hye power be souerain good, and enforcen hem for to reignen, or els to ioynen hem to hem that reignen. And it semeth to other folke, that noblesse of renome be the souerain good, and hasten hem to getten hem glorious name by the artes of werre or of peace. And many folke mesuren and gessen, that souerayne good be ioye and gladnesse, and wenen that it be right blisful thing to plongen in voluptuous delites. And there bene some folke, that entrechaungen the causes and the endes of these forsaide goods as they that desyren richesses to haue power and delites, or elles they desyre power for to baue money, or for cause of renome. nes. In nigh al the entencion of mortal folke trauailen to, get it. And power eke ought not to be rekened amonges goodes. What els? for it nis not to wene, that thilke thing that is moste worthy of all thinges, be feble and without strength. And clerenesse of renome, ought that to ben dispised: certes ther may no man forsake, that al thinge that is right excellent and noble, that it ne semeth be right clere and renomed. For certes it nedeth not to sai, that blisfulnesse be anguishous ne drerye, ne subiect to greuaunces ne sorowes, sens that in right lytel thinges folke seken to haue and to vsen that may delyten hem. Certs these ben the thinges that men willen and desiren to getten: and for this cause desiren thei richesses, dignities, reigues, glorie, and delites. For therby wenen they to haue suffisaunce, honoure, power, renomme, and gladnesse. Than is it good, that men seken thus by so many diuers studies, in whyche desire, it many not lightely be shewed, howe great is the strengthe of nature. For howe so men haue diuers sentences and discordinges, algates men accorden all in louinge the ende of good. Quantas rerum flectit habenas Natura potens, quibus immensum, Legibus mbem provida servet, Stringatque ligans irresoluto, Singula nexu, placet arguto, Fidibus lentis promere cantu, &c. Ir lyketh me to shewe by subtyll song, with slacke and delitable sowne of stringes, howe that nature mightelie enclineth and fliteth by the gouernement of thinges, and by soche lawe she purueiable kepeth the great worlde, and howe she bindynge restrainethe all thynges by a bonde that maie not be vnbounden. All be it so that the lions of the countreye of Pene, beren the faire chaines, and taken meates of the haudes of folke, that yeuen it hem, and dreden bir sturdie maisters, of whiche they be wont to suffre beatinges, yf that hir horrible mouthes ben bledde, that is to sain, of beestes deuoured: hir corage of time passed that hath been idle and rested, repaireth ayen and thei roren greuously, and remembren on hir nature, and slaken hir neckes from hir chaines vnbounde, and hir maister firste to torne with blody teth, assayeth the woode wrathes of hem, that is to saine, thei fretten hir maister. And the ianglyng birde that singeth on the hye braunches, that is to saine, in the wodde, and after is enclosed in a straite cage allthough the plienge besinesse of men yeue hem honied drinkes, and large meates with swete study: yet natheles if thilke birde shipping out of her straite cage, seeth the agreable shadowes of the wodes, she defouleth with her feete her meate ishad, and seketh on morning onely the woode, and twirethe desiring the woode with her swete wife. The yerde of a tre that is haled adowne by mightie strength boweth redily the croppe adown: but if that the hande that is bente let it gone againe, anon the croppe loketh vpright to the he uen. Thei sonne Phebus that falleth at enen in the westren wawes, returneth aien eftsones his carte by a priuy pathe there as it is wonte arise. Al thinges seken ayen to hir proper course and al thinges reioysen on hir returning againe to hir nature: ne none ordinaunce is betaken to thinges, but that hath joyned the ende to the beginninge, and hath made the course itselfe stable, that it chaunge not fro his proper kinde. Vos quoque o terrena animalia, tenui licet imagine, vestrum tamen principium somniatis, verumque illum beatitudinis finem, licet minime perspicaci, &c. CERTES also ye men that ben erthly beastes dreamen alwaye your beginning, although it be with a thin imaginacion, and by a maner thought, albeit nat clereli ne perfetly, ye loken from a ferre to thilke verifine of blisfulnes. And therfore naturel entencion leadeth you to thilke very good, but many maner errours mistourneth you therfio. Consider now if that be thilke thinges, by which a man weneth to get him blisfulnesse if that he may comen to thilke ende that he weneth to come to by nature. For if that money honours, or these other forsaid thinges bringen men to soch a thing that no good ne faile them ne semeth to faile: Certes than wold I graunt that they be maked blisful by thinges that they haue gotten. But if so be that thilke thinges ne mowen.not performe that thei byheten, and that there be defant of many goodes, sheweth it not than clereli the false beaute of blisfulnesse is knowen and atteint in thilke thinges first and forward thou thyself, that haddest babouudannce of richesse nat longe agon, I aske the that in thabonndance of al thilk riches, if thou were neuer anguishous or sorrie in thy, conrage of any wrong or greuaunce that betyd the in any syde. B. Certes (quod I) it ne remembrethe me not, that euer I was so fre of my thought, that I ne was alwaye in anguishe of som what. P. And was that not (quod she) for that the lacked somwhat that thou noldest not haue lacked? Or els thou haddest that thou noldest haue bad? B. Right so it is (quod I). P. Than desirest thou the presence of the one, and thabsence of that other: B. I graunte well (quod I). Phi. Forsòthe (quod she) than nedeth there som what that euery man desireth. B. Ye there nedeth (quod 1). P. Certes (quod she) and he that hath lacke or neede of aught, nis not in euery way suffisaunt to himself. B. No (quod I). P. And thou (quod she) in all the plente of thy richesse haddest thilke lacke of suffisaunce? B. What els (quod I). P. Than may not riches maken that a man nis nedi, ne that he be sufficient to him selfe and yet that was it that they beheten as it semed. Aud eke certes I trowe that this be greatlie to consider, that money hath not in his owne kynde, that it ne maie been binomod of hem, that haue it maugre hem. Boecius. I knowe it well (quod I). Philo. Why shouldest thou not beknowen it (quod she) when euery daie the strenger folke, benomen it from the feobler maugre hem: from whens come els, all these foraine complaintes, quarels, or pleadynges, but for that menne asken her money, that bath been binomed hem, by strength or by gile, and alwaie maugre hem? Boecius. Right so it is (quod I). Philosophie. Then hath a man neede (quod she) to seeken bym foraine helpe, by whiche he maie defende his money. Boecius. Who maie saie naie (quod I). Philosophie. Certes (quod she) and hym needed none helpe, if he ne had no money, that he might lese. Boecius. That is doubtles (quod I). Philosophie. Then is this thyng tourned into the contrary (quod she) for richesse, that menne wemen, should maken suffisaunce, thei maken a man rather haue nede of forain helpe. Whiche is the maner or the gise (quod she) that richesse maie driuen awaie nede? Riche folke maie thei neither haue honger ne thurste? These riche menne, maie thei fele no colde on their limes in winter? But thou wilte aunswere, that riche menne haue inough, wherwith thei maie staunchen hir honger, and slaken hir thurst, and doen awaie colde. In this wise, maie neede been coumforted by richesse, but certes: neede ne maie not all vtterlie be doen awaie. For if this nede, that alwaie is gaping aud gredy, be fulfilled with richesse, and any other thynge, yet dwelleth than a nede, that mote be fulfilled, I hold me still, and tell not how that little thyng, suffiseth to nature: but certes, to auarice suffiseth not inough of nothyng. For sine that riches, ne maie not all dooen awaie neede, and thei maken their owne neede: what maie it than bee, that ye wenen that richesses, mowen yeuen you suffisaunce? as thou nowe knowest, that thilke very reuerence Quamvis fluente dives auri gurgite, Non expleturas ne maye nat comen by these shadowy transitorye cogat avarus opes, &c. ALL were it so, that a noble couetous manne had dignities, vnderstonde nowe thus: that if a man had vsed and had many maner dignities of consuls and were parauenture comen amonge straunge nacions, shulde thilke honour maken him wurshipfull and redouted of straunge folke: certes if that honour of people were a naturel yefte to dignities, it ne might neuer cessen no where amonge no maner folke to done his office. Right as a fyre in euery countrey ne stinteth not to enchaufen and maken hote. But for as moche as for to ben honorable or reuerent, ne cometh not to folke of hir proper strength of nature, but onely of the false opinion of folke, that is to saine, that wenen that dignities maken folke digne of honours: anone therfore whan they comen ther as folke ne knowen not Sed dignitates honorabilem, reverendumque cui prove-thilk dignities, hir honours vanishen awaye and BUT dignities to whome they be comen, maken sene, that anon. But that is amonge straunge folke maist thou sain. Ne amonges hem ther they were borne, ne dured not thilke dignities alwaye. Certes the dignite of the prouostry of Rome was whilon a great power: nowe is it nothinge but an ydle name, and the rente of the senatorie a great charge. And if a wight whilom had thoffice to taken hede to the vitailes of the people, as of corne and of other thinges, he was holden amonges hem great. But what thing is more now out caste than thilke prouostrie. As I haue said a lytel here beforene, that thilke thing that hath no proper beaute of itself, receiueth sometime price and shining, and sometim leseth it by thopinion of vsaunces. Now if that dignities than ne mowe not make folke digne of reuerence, and if that dignites wexe foule of hir wyll, by the fylthe of shrewes. And yf dignities lesen hir shininge by chaunginge of tymes, and yf they wexen foule by estimacion of people, what is it that they han in hem selfe of beaute, that ought to be desired? as who saithe none: than no mowen they yeuen no beaute of dignitie to none other. lapillis, &c. AL be it so, that the proude Nero wyth all his wode luxure, kembe him and appareiled him with faire purpure of Tirie, and with white peerles. Algates yet therof he hateful to al folk that is to say that all was he behated of all folkes, yet this. wicked Nero had great lorshippe. And yafe whilome to the reuerent senatours the vnworshypfull seates of dignities. Unworshipfull seates he clepeth here, for that Nero that was so wicked yafe the dignities. if they nere remoued of non honour. Certes thou thyself ne mightest not be brought with as many perils as thou myghtest suffre, that thon woldest beare the magistrate with decorate, that is to saine, that for peril that myght befall thee by offence of the king. Theodorike, thou noldest not be felawe in gouernaunce with Decorate, whan Quamvis se Tyrio superbus ostro Comeret ei niveis thou saw that he had wicked corage of a lycorous shrew and of an accusour. Ne I may not for foche honours iudgen hem worthy of reuerence, that I deme and hold vnworthy to haue thylke same honours. Now if thou sawe a manne, that wer fulfilde of wisedome, certes, thou ne mightest not deme, that he wer vnworthie to that honour, or els to the wisedome of whiche, he is fulfilled. Boecius. No (quod I). Philosophie. Certes (quod she) dignities appertainen properlie to vertue, and vertue transporteth dignitie anon to thilke man, to whiche she herself is conioyned. And for as moche as honours of people, ne maie not make folke digne of honour, it is well seen clerely, that thei ne haue no proper beautie of dignitie. And yet menne oughten take more heede in this: for if a wight be in so moche the more outcast, that he is dispised of moste folke, so as dignite ne maye An vero regna, regnumque, familiaritas efficere ponot maken shrewes worthy of no reuerence, than maketh dignitie shrewes rather dispised than praised, the which shrewes dignite sheweth to moch folke. And forsothe not vnpunished, that is to sayn, that shrewes reuengen hem ayenward vpon dignities. For they yelden ayen to dignities as greate guerdons, whan they dispotten and defoulen dignities with hir vilouie, And for as moche Who woulde than resonablye wenen, that blisfulnesse were in soche honours, as been yeuen by vicious shrewes. tentem valent? Quidni, &c. BUT reignes and familiarities of kynges, maie thei maken a man to ben mighty? how els: whan his blisfulnesse durethe perpetuallie. But certes, the olde age of time passed, and eke of prescut time nowe, is ful of ensamples, how that kinges haue chaunged in to wretchednesse, out of hir welfulnes. |