quoth I. " But he should not need that help, unless he had money which he might lose? " " There is no doubt of that/' quoth I. " Now then the matter is fallen out quite contrary; for riches, which are thought to suffice of themselves, rather make men stand in need of other helps. And after what manner do riches expel penury? For are not rich men hungry? Are they not thirsty? Or doth much money make the owners senseless of cold in winter? But thou wilt say, wealthy men have wherewithal to satisfy their hunger, slake their thirst, and defend themselves from cold. But in this sort, though want may be somewhat relieved by wealth, yet it cannot altogether be taken away. For if ever gaping and craving it be satiated by riches, there must needs always remain something to be satiated. I omit, that to nature very little, to covetousness nothing is sufficient. Wherefore it riches can neither remove wants, and cause some themselves, why imagine you that they can cause sufficiency?
III.
III.
Although the rich man from his mines of gold Dig treasure which his mind can never fill, And lofty neck with precious pearls enfold, And his fat fields with many oxen till, Yet biting cares will never leave his head, Nor will his wealth attend him being dead.
But dignities make him honourable and reverend on whom they light. Have offices that force to plant virtues and expel vices in the minds of those 230 BOETHI1 pellant? Atqui non fugare sed illustrare potius 6 nequitiam solent; quo fit ut indignemur eas saepe nequissimis hominibus contigisse, unde Catullus licet in curuli Nonium sedentem strumam tamen appellat. Videsne quantum malis dedecus adiciant dignitates? Atqui minus eorum patebit indignitas, si nullis 10 honoribus inclarescant. Tu quoque num. tandem tot periculis adduci potuisti ut cum Decorato gerere magistratum putares, cum in eo mentem nequissimi scurrae delato risque respiceres? Non enim possumus ob honores reuerentia dignos iudicare quos ipsis 15 honoribus iudicamus indignos. At si quern sapientia praeditum uideres, num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare? Minime. Inest enim dignitas propria uirtuti, quam protinus in eos quibus fuerit adiuncta transfundit.
20 Quod quia populares facere nequeunt honores, liquet eos propriam dignitatis pulchritudinem non habere.
In quo illud est animaduertendum magis. Nam si eo abiectior est quo magis a pluribus quisque con- temnitur, cum reuerendos facere nequeat quos 25 pluribus ostentat, despectiores potius improbos dignitas facit. Verum non impune; reddunt namque improbi parem dignitatibus uicem quas sua contagione commaculant. Atque ut agnoscas ueram illam reue- rentiam per has umbratiles dignitates non posse con- 30 tingere, si qui multiplici consulatu functus in bai'baras nationes forte deuenerit^ uenerandumne barbaris honor faciet? Atqui si hoc naturale munus digni tatibus foret, ab officio suo quoquo gentium nullo modo cessarent, sicut ignis ubique terrarum numquam 35 tamen calere desistit, sed quoniam id eis non propria « Cf. Catull. lii.
6 Decoratus was quaestor circa 508; cf. Cassiod. JSp. v. 3 and 4. 240 CONSOLAT. PHILOSOPH. III.
who have them? But they are not wont to banish, but rather to make wickedness splendid. So that we many times complain because most wicked men obtain them. Whereupon Catullus called Nonius a scab or impostume though he sat in his chair of estate." Seest thou what great ignominy dignities heap upon evil men? For their unworthiness would less appear if they were never advanced to any honours. Could so many dangers ever make thee think to bear office with Decoratus,6 having discovered him to be a very varlet and spy? For we cannot for their honours account them worthy of respect whom we judge unworthy of the honours themselves. But if thou seest any man endued with wisdom, canst thou esteem him unworthy of that respect or wisdom which he hath? No, truly. For virtue hath a proper dignity of her own, which she presently endueth her possessors withal. Which since popular preferments cannot do, it is manifest that they have not the beauty which is proper to true dignity.
In which we are farther to consider that, if to be contemned of many make men abject, dignities make the wicked to be despised the more by laying them open to the view of the world. But the dignities go not scot-free, for wicked men do as much for them, defiling them with their own infection. And that thou mayst plainly see that true respect cannot be gotten by these painted dignities, let one that hath been often Consul go among barbarous nations; will that honour make those barbarous people respect him? And yet, if this were natural to dignities, they would never forsake their function in any nation whatsoever; as fire, wheresoever it be, always re- maineth hot. But because not their own nature, BOETHII uis sed hominum fallax adnectit opinio, uanescunt ilico, cum ad eos uenerint qui dignitates -eas esse non aestimant.
Sed hoc apud exteras nationes. Inter eos uero 40 apud quos ortae sunt, num perpetuo perdurant? Atqui praetura niagna olim potestas nunc inane nomen et senatorii census grauis sarcina; si quis populi quondam curasset annonam, magnus habe- batur, nunc ea praefectura quid abiectius? Vt 45 enim paulo ante diximus, quod nihil habet proprii decoris, opinione utentium nunc splendorem accipit nunc amittit. Si igitur reuerendos facere nequeunt dignitates, si ultro improborum contagione sordescunt, si mutatione temporum splendere desinunt, si gentium 50 aestimatione uilescunt, quid est quod in se expetendae pulchritudinis habeant, nedum aliis praestent?
IV.
Quamuis se Tyrio superbus ostro Comeret et niueis lapillis, Inuisus tamen omnibus uigebat Luxuriae Nero saeuientis. Sed quondam dabat irnprobus uerendis Patribus indecores curules. Quis illos igitur putet beatos Quos miseri tribuunt honores?
V.
An uero regna regumque familiaritas efficere potentem ualet? Quidni, quando eorum felicitas perpetuo perdurat? Atqui plena est exemplorum 242 CONSOLAT. PHILOSOPH. III.
but the deceitful opinion of men attributetli that to them,, they -forthwith come to nothing, being brought to them who esteem them not to be dignities.
And this for foreign nations. But do they always last among them where they had their beginning? The Praetorship, a great dignity in time past, is now an idle name, and an heavy burden of the Senate's fortune. If heretofore one had care of the people's provision, he was accounted a great man; now what is more abject than that office? For as we said before, that which hath no proper dignity belonging unto it sometime receiveth and sometime loseth his value at the users' discretion. Wherefore if dignities cannot make us respected, if they be easily defiled with the infection of the wicked, if their worth decays by change of times, if diversities of nations make them contemptible, what beauty have they in themselves, or can they afford to others, worth the desiring?
IV.
Though fierce and lustful Nero did adorn Himself with purple robes, which pearls did grace, He did but gain a general hate and scorn. Yet wickedly he officers most base Over the reverend Senators did place. Who would esteem of fading honours then Which may be given thus by the wickedest men?
But can kingdoms and the familiarity of kings make a man mighty? Why not, when their felicity lasteth always? But both former and present times 243 BOETH1I uetustas, plena etiam praesens aetas, qui reges 5 felicitatem calamitate mutauerint. O praeclara potentia quae ne ad conseruationem quidem sui satis efficax inuenitur! Quod si haec regnorum potestas beatitudinis auctor est, nonne si qua parte defuerit, felicitatem minuat, miseriam inportet? Sed quamuis 10 late humana tendantur imperia, plures necesse est gentes relinqui quibus regun) quisque non imperet. Qua uero parte beatos faciens desinit potestas, hac inpotentia subintrat quae miseros facit; hoc igitur modo maiorem regibus inesse necesse est miseriae 15 portionem. Expertus sortis suae periculorum tyrannus regni metus pendentis supra uerticem gladii terrore simulauit. Quae est igitur haec potestas quae sollicitudinum morsus expellere, quae formi- dinum aculeos uitare nequit? Atqui uellent ipsi 20 uixisse securi, sed nequeunt; dehinc de potestate gloriantur. An tu potentem censes quern uideas uelle quod non possit efficere? Potentem censes qui satellite latus ambit, qui quos terret ipse plus metuit, qui ut potens esse uideatur, in seruientium 25 manu situm est? Nam quid ego de regum familiari- bus disseram, cum regna ipsa tantae inbecillitatis plena demonstrem? Quos quidem regia potestas saepe incolumis saepe autem lapsa prosternit. Nero Senecam familiarem praeceptoremque suum ad 30 eligendae mortis coegit arbitrium. Papinianum diu inter aulicos potentem militum gladiis Antoninus obiecit. Atqui uterque potentiae suae renuntiare uoluei'unt, quorum Seneca opes etiam suas tradere Neroni seque in otium conferre conatus est; sed 35 dum ruituros moles ipsa trahit, neuter quod uoluit 0 Cic. Tusc. Disp. v. 21. 62. " Cf. Tac. Ann. xiv. 53, 5-t. " Cf. Spartian. Caracallus 8.
CONSOLAT. PHILOSOPH. III.
are full of examples that many kings have changed their happiness with misery. O excellent power, which is not sufficient to uphold itself! And if this strength of kingdoms be the author of blessedness, doth it not diminish happiness and bring misery, when it is in any way defective? But though some empires extend themselves far, there will still remain many nations out of their dominions. Now, where the power endeth which maketh them happy, there entereth the contrary which maketh them miserable, so that all kings must needs have less happiness than misery. That Tyrant, knowing by experience the dangers of his estate, signified the* fears incident to a kingdom, by the hanging of a drawn sword over a man's head.™ What power is this, then, which cannot, expel nor avoid biting cares and pricking fears? They would willingly have lived securely, but could not, and yet they brag of their power. Thinkest thou him mighty whom thou seest desire that which he cannot do? Thinkest thou him mighty who dareth not go without his guard; who feareth others more than they fear him; who cannot seem mighty, except his servants please? For what should I speak of kings' followers, since I show that kingdoms themselves are so full of weakness? Whom the power of kings often standing, but many times tailing, doth overthrow. Nero compelled Seneca, his familiar friend and master, to make choice of his own death.6 Antoninus called Papinianus, who had been long a gallant courtier, to be cut in pieces with his soldiers' swords. c Yet they would both have re nounced their power, yea Seneca endeavoured to deliver up his riches also to Nero, and to give himself to a contemplative life. But their very greatness drawing them to their destruction, neither of them 245 BOETHII effecit. Quae est igitur ista potentia quam perti- mescunt habentes, quam nee cum habere uelis tutus sis et cum deponere cupias uitare non possis? An praesidio sunt amici quos non uirtus sed fortuna 40 conciliat? Sed quern felicitas amicum fecit, infor- tunium faciet inimicum. Quae uero pestis efficacior ad nocendum quam familiaris inimicus?
V.
Qui se uolet esse potentera Animos domet ille feroces Nee uicta libidine colla Foedis submittat habenis.
5 Etenim licet Indica longe Tellus tua iura tremescat Et seruiat ultima Thyle, Tamen atras pellere curas Miserasque fugare querelas 10 Non posse potentia non est.
VI.
Gloria uero quam fallax saepe, quam turpis est! Vnde non iniuria tragicus exclamat: 5 Plures enim magnum saepe nomen falsis uulgi opinionibus abstulerunt; quo quid turpius excogitari CONSOLAT. PHILOSOPH. III.
could compass that which they desired. Wherefore what power is this that the- possessors fear, which when thou wilt have, thou art not secure, and when thou wilt leave, thou canst not avoid? Are we the better for those friends which love us not for our virtue but for our prosperity? But whom prosperity maketh our friend, adversity will make our enemy. And what plague is able to hurt us more than a familiar enemy?
V.
Who would be powerful, must His own affections check, Nor let foul reins of lust Subdue his conquered neck. For though the Indian land Should tremble at thy beck, And though thy dread command Far Thule's isle obey, Unless thou canst withstand And boldly drive away Black care and wretched moan, Thy might is small or none.
VI.
VI.
As for glory., how deceitful it is oftentimes, and dishonest! For which cause the tragical poet de servedly exclaimeth: " O glory, glory, thou hast raised to honour and dignity myriads of worthless mortals! " a For many have often been much spoken of through the false opinions of the common people. Than which what can be imagined more vile? For 247 BOETHII potest? Nam qui falso praedicantur, suis ipsi necesse est laudibus erubescant. Quae si etiam meritis conquisita sit, quid tamen sapientis adiecerit 10 conscientiae qui bonum suum non populari rumore, sed conscientiae ueritate metitur? Quod si hoc ipsum propagasse nomen pulchrum uidetur, con- sequens est ut foedum non extendisse iudicetur. Sed cum, uti paulo ante disserui, plures gentes esse 15 necesse sit ad quas unius fama hominis nequeat peruenire, fit ut quern tu aestimas esse gloriosum, pro maxima parte terrarum uideatur inglorius. Inter haec uero popularem gratiam ne commemoratione quidem dignam puto, quae nee iudicio prouenit nee 20 umquam firma perdurat. lam uero quam sit inane quam futtile nobilitatis nomen, quis non uideat? Quae si ad claritudinem refertur, aliena est. Videtur namque esse nobilitas quaedam de meritis ueniens laus parentum. Quod si claritudinem praedicatio 25 facit, illi shit clari necesse est qui praedicantur. Quare splendidum te, si tuam non habes, aliena claritudo non efficit. Quod si quid est in nobilitate bonum, id esse arbitror solum, ut inposita nobilibus necessitudo uideatur ne a maiorum uirtute degeneret.
VI.
Omne hominum genus in terris simili surgit ab ortu. Vnus enim rerum pater est, unus cuncta ministrat. Ille dedit Phoebo radios dedit et cornua lunae, 248 CONSOLAT PHILOSOPH. III.
those who are falsely commended must needs blush at their own praises. Which glory though it be gotten by deserts,, yet what adds it to a wise man's conscience who measureth his own good, not by popular rumours, but by his own certain knowledge? And if it seemeth a fair thing to have dilated our fame, consequently we must judge it a foul thing not to have it extended. But since, as I showed a little before, there must needs be many nations to which the fame of one man cannot arrive, it cometh to pass that he whom thou esteemeth glorious, in the greater part of the world seemeth to have no glory at all. And here now 1 think popular glory not worth the speaking of, which neither proceedeth from judg ment, nor ever hath any firmness. Likewise, who seeth not what a vain and idle thing it is to be called noble? Which insofar as it concerneth fame, is not our own. For nobility seemeth to be a certain praise proceeding from our parents' deserts. But if praising causeth fame, they must necessarily be famous who are praised. Wherefore the fame of others, if thou hast none of thine own, maketh not thee renowned. But if there be anything good in nobility, I judge it only to be this, that it imposeth a necessity upon those which are noble, not to suffer their nobility to degenerate from the virtue of their ancestors.
VI.
The general race of men from a like birth is born. All things one Father have, Who doth them all adorn, Who gave the sun his rays, and the pale moon her horn, 1 2 249 BOETHII Ille homines etiaci terris dedit ut sidera caelo, 5 Hie clausit membris animos celsa sede petitos. Mortales igitur cunctos edit nobile germen. Quid genus et proauos strepitis? Si primordia uestra Auctoremque deum spectes, null us degener exstat, Ni uitiis peiora fouens proprium deserat ortum.
VII.
Quid autem de corporis uoluptatibus loquar, quarurn appetentia quidem plena est anxietatis, satietas uero poenitentiae? Quantos illae morbos, quam intolerabiles dolores quasi quendam fruc- 5 turn nequitiae fruentium solent referre corporibus! Quarum motus quid habeat iucunditatis, ignore. Tristes uero esse uoluptaturn exitus, quisquis remi- nisci libidinum suarum uolet, intelleget. Quae si beatos explicare possunt, nihil causae est quin 10 pecudes quoque beatae esse dicantur quarum omnis ad explendam corporalem lacunam festinat intentio. Honestissima quidem coniugis foret liberorumque iucunditas, sed nimis e natura dictum est nescio quern filios inuenisse tortorem; quorum quam sit 15 mordax quaecumque condicio, neque alias expertum te neque nunc anxium necesse est admonere. In quo Euripidis mei sententiam probo, qui carentem liberis infortunio dixit esse felicem.
CONSOLAT. PH1LOSOPH. III.
The lofty heaven for stars, low earth for mortals chose; He souls fetched down from high in bodies did enclose; And thus from noble seed all men did first compose. Why brag you of your stock? Since none is counted base, If you consider God the author of your race, But he that with foul vice doth his own birth deface.
VII.
Now what should I speak of bodily pleasures, the desire of which is full of anxiety, and the enjoying of them breeds repentance? How many diseases. how intolerable griefs bring they forth in the bodies of their possessors, as it were the fruits of their own wickedness! I know not what sweetness their beginnings have, but whosoever will remember his lusts shall understand that the end of pleasure is sadness. Which if it be able to cause happiness, there is no reason why beasts should not be thought blessed, whose whole intention is bent to supply their corporal wants. That pleasure which pro- ceedeth from wife and children should be most honest; but it was too naturally spoken, that some tormentor invented children, whose condition, what soever it be, how biting it is, I need not tell thee, who hast had experience heretofore, and art not now free from care. In which I approve the opinion of Euripides, who said that they which had no children are happy by being unfortunate."
251 BOETHII VII.
251 BOETHII VII.
Habet hoc uoluptas omnis, Stimulis agit fruentes Apiumque par uolantum Vbi grata mella fudit, 5 Fugit et nimis teriaci Ferit icta corda morsu.
VIII.
Nihil igitur dubium est quin hae ad beatitudinem uiae deuia quaedam sint nee perducere quemquam eo ualeant ad quod se perducturas esse promittunt. Quantis uero implicitae malis sint, breuissime mon- 5 strabo. Quid enim? Pecuniamne congregare cona- beris? Sed eripies habenti. Dignitatibus fulgere uelis? Danti supplicabis et qui praeire ceteros honore cupis, poscendi humilitate uilesces. Poten- tiamne desideras? Subiectorum insidiis obnoxius 10 periculis subiacebis. Gloriam petas? Sed per aspera quaeque distractus securus esse desistis. Voluptariam uitam degas? Sed quis non spernat atque abiciat uilissimae fragilissimaeque rei corporis seruum? lam uero qui bona prae se corporis ferunt, quam exigua, 5 quam fragili possessione nituntur! Num enim elephantos mole, tauros robore superare poteritis, num tigres uelocitate praeibitis? Respicite caeli spatium, nrmitudinem, celeritatem et aliquando desinite uilia mirari. Quod quidem caelum non his 252 CONSOLAT. PHILOSOPH. III.
VII.
All pleasure hath this property, She woundeth those who have her most.
And, like unto the angry bee Who hath her pleasant honey lost, She flies away with nimble wing And in our hearts doth leave her sting.
VIII.
-S I ol \ Wherefore there is no doubt but that these ways to happiness are only certain by-paths, which can never bring any man thither whither they promise to lead him. And with how great evils they are beset, I will briefly show. For what? Wilt thou endeavour to gather money? But thou shalt take it away from him who hath it. Wilt thou excel in dignities? Thou shalt crouch to the giver, and thou who desirest to surpass others in honour shalt become vile by thy baseness in begging. Wishest thou for power? Thou shalt be in danger of thy subjects' treacheries. Seekest thou for glory? But, drawn into many dangers, thou shalt lose thy safety. Wilt thou live a voluptuous life? But who would not despise and neglect the service of so vile and frail a thing as his body? Now they who boast of the habilities of their body, upon how unsteadfast a possession do they ground themselves! For can you be bigger than elephants, or stronger than bulls? Or swifter than tigers? Look upon the space, firmness, and speedy motion of the heavens, and cease at length to have in admiration these base things. Which heavens are not more to be admired for these 253 BOETHII 253 BOETHII 20 potius est quam sua qua regitur ratione mirandum. Formae uero nitor ut rapidus est, ut uelox et uernalium florum mutabilitate fugacior! Quod si, ut Aristoteles x ait, Lynceis oculis homines uterentur, ut eorum uisus obstantia penetraret, nonne intro- 25 spectis uisceribus illud Alcibiadis superficie pul- cherrimum corpus turpissimum uideretur? Igitur te pulchrum uideri non tua natura sed oculorum spectantium reddit infirmitas. Sed aestimate quam uultis nimio corporis bona, dum sciatis hoc quod- 30 cumque miramini triduanae febris igniculo posse dissolui! Ex quibus omnibus illud redigere in summam licet, quod haec quae nee praestare quae pollicentur bona possunt nee omnium bonorum congregatione perfecta sunt, ea nee ad beatitudinen?
35 quasi quidam calles ferunt iiec beatos ipsa perficiunt VIII.
Eheu quae miseros tramite deuios Abducit ignorantia! Non aurum in uiridi quaeritis arbore Nee uite gemmas carpitis, 6 Non altis laqueos montibus abditis Vt pisce ditetis dapes Nee uobis capreas si libeat sequi, Tyrrhena captatis uada. Ipsos quin etiam fluctibus abditos 10 Norunt recessus aequoris, Quae gemmis niueis unda feracior Vel quae rubentis purpurae 1 Probably from the lost Protrepticus of Aristotle. See By water, Journal of Philology, ii. (1869), 59, and Hartlich, Leipz. Stud, xi. (1889), 250. 254.
CONSOLAT. PHILOSOPH. III.
qualities than for the manner of their government. As for the glittering of beauty, how soon and swiftly doth it vanish away! As suddenly decaying and changing as the frail flowers in the spring. And if, as Aristotle saith, men had Lynceus's eyes, that they could see through stone walls, would not they judge that body of Alcibiades, seeming outwardly most fair, to be most foul and ugly by discovering his entrails? Wherefore not thy nature but the weakness of the beholders' eyes maketh thee seem fair. But esteem the goods of the body as much as you will, so that you acknowledge this, that whatsoever you admire may be dissolved with the burning of an ague of three days. Out of which we may briefly collect this sum; that these goods, which can neither per form that they promise, nor are perfect by having all that is good, do neither, as so many paths, lead men i to happiness, nor make men happy of themselves.
VIII.
Alas, how ignorance makes wretches stray Out of the way! You from green trees expect no golden mines Nor pearls from vines, Nor use you on mountains to lay your net Fishes to get, Nor, if the pleasant sport of hunting please, Run you to seas. Men will be skilful in the hidden caves Of the ocean waves, And in what coasts the orient pearls are bred, Or purple red, 255 BOETHII Nee non quae tenero pisce uel asperis Praestent echinis litora. 15 Sed quonam lateat quod cupiunt bonum, Nescire caeci sustinent, Et quod stelliferum trans abiit polum, Tellure demersi petunt. Quid dignum stolidis mentibus inprecer? 20 Opes honores ambiant; Et cum falsa graui mole parauerint, Turn uera cognoscant bona.
IX.
Hactenus mendacis formam felicitatis ostendisse suffecerit, quam si perspicaciter intueris, ordo est deinceps quae sit uera monstrare." " Atqui uideo/' inquam, " nee opibus sufficientiam nee regnis poten- 6 tiam nee reuerentiam dignitatibus nee celebritatem gloria nee laetitiam uoluptatibus posse contingere." " An etiam causas, cur id ita sit, deprehendisti? " " Tenui quidem ueluti rimula mihi uideor intueri, sed ex te apertius cognoscere malim."
10 " Atqui promptissima ratio est. Quod enim simplex est indiuisumque natura, id error humanus separat et a uero atque perfecto ad falsum imperfectumque traducit. An tu arbitraris quod nihilo indigeat egere potentia?" " Minime," inquam. " Recte tu 15 quidem. Nam si quid est quod in ulla re inbecillioris ualentiae sit, in hac praesidio necesse est egeat alieno." " Ita est/' inquam. " Igitur sufficientiae potentiaeque una est eademque natura." "Sic uidetur." " Quod uero huiusmodi sit, spernendumne 20 esse censes an contra rerum omnium ueneratione 256 CONSOLAT. PH1LOSOPFI. III.
Also, what different sorts of fishes store Each several shore. But when they come their chiefest good to find, Then are they blind, And search for that under the earth, which lies Above the skies. How should I curse these fools? Let thirst them hold Of fame and gold, That, having got false goods with pain, they learn True to discern.
IX.
" Let it suffice that we_have hitherto discovered the_form of false felicity, which if thou hast plainly seen, order now requireth that we show thee in what true happiness consisteth." " I see," quoth I, "that neither sufficiency by riches, nor power by kingdoms, nor respect by dignities, nor renown by glorv, nor joy can be gotten by pleasures." " Hast thou also understood the causes why it is so?" " Methink I have a little glimpse of them, but I had rather thou wouldst declare them more plainly."
" The reason is manifest, for that which is simple and undivided of itself, is divided _by__men^s error, and is translated from true and perfect to false and imperfect. Thinkest thou that which needeth nothing, to stand in need of power?" "No," quoth I. "Thou sayest well, for if any power in any respect be weak, in this it must necessarily stand in need of the help of others." " It is true," quoth I. " Wherefore sufficiency and power have one and the same nature." "So it seemeth." "Now thinkest thou, that which is of this sort ought to be despised, or rather that it is worthy to be respected above all 257 BOETHII dignissimum? " " At hoc," inquam, " ne dubitari quidem potest." " Addamus igitur sufficientiae potentiaeque reuerentiam, ut haec tria unum esse iudicemus." "Addamus, si quidem uera uolumus 25 confiteri."
"Quid uero," inquit, "obscurumne hoc atque ignobile censes esse an omni celebritate clarissimum? Considera uero, ne quod nihilo indigere, quod potentis- simum, quod honore dignissimum esse concessum est,