But, thou wilt say, what more unjust confusion can there be than that both adversity and prosperity should happen to the good, and in like manner both desired and hateful things to the wicked? But are men so completely wise that whomsoever they judge wicked or honest must needs be so? How then are their censures contrary one to another, so that to divers the same men seem worthy of reward and punishment! But let us grant that some are able M2 345 BOETHII 110 malosque discernere; num igitur poterit intueri illam intimam temperiem, uelut in corporibus dici solet, animorum? Non enim dissimile est miraculum nescient! cur sanis corporibus his quidem dulcia illis uero amara conueniant, cur aegri etiam quidam lenibus 115 quidam uero acribus adiuuentur? At hoc medicus, qui sanitatis ipsius atque aegritudinis modum tem- peramentumque dinoscitj minime miratur. Quid uero aliud animorum salus uidetur esse quam pro- bitas? Quid aegritudo quam uitia? Quis autem alius 120 uel seruator bonorum uel malorum depulsor quam rector ac medicator mentium deus? Qui cum ex alta prouidentiae specula respexit, quid unicuique con- ueniat agnoscit et quod conuenire nouit accommodat. Hie iam fit illud fatalis ordinis insigne miraculum, 125 cum ab sciente geritur quod stupeant ignorantes. Nam ut pauca quae ratio ualet humana de diuina profunditate perstringam, de hoc quem tu iustissimum et aequi seruantissimum putas omnia scienti proui dentiae diuersum uidetur; et uictricem quidem 130 causam dis, uictam uero Catoni placuisse familiaris noster Lucanus admonuit. Hie igitur quidquid citra spem uideas geri, rebus quidem rectus ordo est, opinioni uero tuae peruersa confusio. Sed sit aliquis ita bene moratus ut de eo diuinum iudicium pariter 135 et humanum consentiat, sed est animi uiribus in- firmus; cui si quid eueniat aduersi, desinet colere forsitan innocentiam per quam non potuit retinere fortunam. Parcit itaque sapiens dispensatio ei quem deteriorem facere possit aduersitas, lie cui non con- COXSOLAT. PHILOSOPH. IV.
to discern the good from the evil. Can they there fore behold, as is wont to be said of bodies, that inward complexion of souls? For he that knoweth not the cause may marvel in like manner why some sound bodies agree better with sweet tilings and other with tart; and why some sick men are healed with gentle and some with sharper physic. But to a physician who knoweth the manner and temper both of health and sickness this is nothing strange. Xow, what is the health of souls but virtue? What sickness have they but vices? And who either conserveth goodness or expelleth evils, but God the Ruler and Governor of men's minds? Who behold ing from His high turret of providence seeth what is fitting for everyone, and applieth that which He knoweth to be most convenient. Here ariseth that strange wonder of fatal order, to wit that He that knoweth what is best, doth that which the ignorant admire. For to touch briefly some few things of the divine depth, which human reason is able to attain, he whom thou thinketh most just and most observant of equity, seemeth otherwise in the eyes of Providence which knoweth all. And our disciple Lucan noteth that the cause of conquerers pleased the gods, and that of the conquered, Cato.« Wherefore whatsoever thou seest done here against thy expectation is right order in the things themselves, but a perverse con fusion in thy opinion. But let there be one so well conditioned that God and men approve and praise him; yet perhaps he is so weak a minded man, that if he falleth into adversity, he will forsake his innocency, which was not able to keep him in prosperity. Wherefore God's wise dispensation spareth him that adversity might make worse, lest he should suffer to whom difficulties are dangerous.
347 BOETHII HO uenit laborare patiatur. Est alius cunctis uirtutibus absolutus sanctusque ac deo proximus; hunc con- tingi quibuslibet aduersis nefas prouidentia iudicat adeo ut ne corporeis quidem morbis agitari sinat. Nam ut quidam me quoque excellentior: Fit autem saepe, uti bonis summa rerum regenda deferatur, ut exuberans retundatur improbitas. Aliis mixta quaedam pro animorum qualitate distribuit; quosdam remordet ne longa felicitate luxurient, alios 150 duris l agitari ut uirtutes animi patientiae usu atque exercitatione confirment. Alii plus aequo metuunt quod ferre possunt, alii plus aequo despiciunt quod ferre non possunt; hos in experimentum sui tristibus ducit. Nonnulli uenerandum saeculi nomen gloriosae 155 pretio mortis emerunt: quidam suppliciis inexpugna- biles exemplum ceteris praetulerunt inuictam malis esse uirtutem. Quae quam recte atque disposite et ex eoi-um bono quibus accedere uidentur fiant, nulla dubitatio est. Nam illud quoque, quod improbis 160 nunc tristia nunc optata proueniunt, ex eisdem ducitur causis; ac de tristibus quidem nemo miratur, quod eos male meritos omnes existimant. Quorum quidem supplicia turn ceteros ab sceleribus deterrent, turn ipsos quibus inuehuntur emendant; laeta uero 165 magnum bonis argumentum loquuntur, quid de huiusmodi felicitate debeant iudicare quam famulari saepe improbis cernant. In qua re illud etiam dispensari credo, quod est forsitan alicuius tarn praeceps 1 Fortusse sinit post duris addendum est.
a Source unknown. 348 CONSOLAT. PHILOSOPH. IV.
There is another complete in all virtues, a saint and nigh to God; Providence judgeth it a sacrilege to lay affliction on him, insomuch that she pennitteth him not to be troubled so much as with corporal sickness. For as one that excelleth me saith 'the body of an holy man is builded of pure ether.'0 It happeneth often also that the chief command is given to good men, that wickedness, which otherwise would overflow all, may be kept down. She mixeth for others sour and sweet according to the disposition of their souls; she troubles some lest they should fall to dissolution by long prosperity, others are vexed with hardships, that they may confirm the forces of their mind with the use and exercise of patience. Some are too much afraid of that which they are able to bear. Others make less account than there is cause of that which they cannot endure. All these she affrayeth [ with afflictions that they make trial of themselves. Many have bought the renown of this world with a glorious death. Some, overcoming all torments, have showed by their example that virtues cannot be con quered by miseries, which things how well and orderly they are done, and how much to their good upon whom they are seen to fall, there can be no doubt. For that sometime grievous, sometime pleasant things befall in like manner the wicked, proceedeth from the same causes. And as for ad versity no man marvelleth because all think they deserve ill. Whose punishments do both terrify others from the like courses, and move them to amend themselves. And their prosperity is a great argument to the good, what they ought to judge of this happiness which they see oftentimes bestowed upon the wicked. In which thing also is to be con sidered that peradventure some have so headlong and 349 BOETHII atque Inportuna natura ut eum in scelera potius ]70 exacerbare possit rei familiaris inopia; huius morbo prouidentia collatae pecuniae remedio medetur. Hie foedatam probi'is conscientiam exspectans et se cum fortuna sua comparans, forsitan pertimescit ne cuius ei iucundus usus est, sit tristis amissio.
175 Mutabit igitur mores ac dum fortunam metuit amittere, nequitiam derelinquit. Alios in cladem meritam praecipitauit indigne acta felicitas; quibus- dam permissum puniendi ius, ut exercitii bonis et malis esset causa supplicii. Nam ut probis atque 180 improbis nullum foedus est, ita ipsi inter se improbi nequeunt conuenire. Quidni, cum a semet ipsis discerpentibus conscientiam uitiis quisque dissentiat faciantque saepe, quae cum gesserint non fuisse gerenda decernant? Ex quo saepe summa ilia 185 prouidentia protulit insigne miraculum, ut malos mali bonos facerent. Nam dum iniqua sibi a pessimis quidam perpeti nidentur, noxiorum odio flagrantes ad uirtutis frugem rediere, dum se eis dissimiles student esse quos oderant. Sola est enim diuina uis 190 cui mala quoque bona sint, cum eis competenter utendo alicuius boni elicit efFectum. Ordo enim quidam cuncta complectitur, ut quod adsignata ordinis ratione decesserit, hoc licet in almm, tamen ordinem relabatur, ne quid in regno prouidentiae 195 liceat temeritati.
'ApyaAeov Se jj.f. TO.VTO. Oeov ois TTO.VT ayopf.vf.iv. Neque enirn fas est homini cunctas diuinae operae « Homer, II. xii. 176. 350 CONSOLAT. PHILOSOPH. IV.
untoward a disposition, that poverty would rather make him worse; whose disease is cured by Provid ence,, witli giving him store of money. Another, knowing his own guilty conscience, and comparing his character with his own estate, is afraid lest the loss of that should be grievous unto him, the use of which is pleasant. Wherefore he resolveth to change his customs, and whiles he feareth to lose his pros perity, he forsaketh wickedness. The increase of honour undeservedly obtained hath thrown some headlong into their deserved destruction. Others are permitted to have authority to punish others, that they may exercise the good and punish the bad. For as there is no league between virtuous and wicked men, so neither can the wicked agree among themselves. Why not? Since they disagree within themselves by reason of their vices which tear their conscience, so that they many times do that which afterwards they wish undone. From whence that highest Providence often worketh that wonderful miracle, that evil men make those which are evil good. For some, considering the injustice done them by most wicked men, inflamed with hatred of evildoers have returned to the practice of virtue, procuring to be contrary to them whom they hate.
For it is only a divine strength to which even evil things are good, when, by using them in due sort, it draweth some good effect out of them. For a certain order embraceth all things, so that even that which departeth from the order appointed to it, though it f'alleth into another, yet that is order also, lest confused rashness should bear any sway in the kingdom of Providence. ' But it is hard for me to rehearse all this as if I were a God.' a For it is im possible for any man either to comprehend by his 351 BOETHII machinas uel ingenio comprehendere uel explicare sermone. Hoc tantum perspexisse sufficiat, quod 200 naturarum omnium proditor deus idem ad bonum dirigens cuncta disponat, dumque ea quae protulit in sui similitudinem retinere festinat, malum omne de reipublicae suae terminis per fatalis seriem necessi- tatis eliminet. Quo fit ut quae in terris abundare 205 creduntur, si disponentem prouidentiam spectes, nihil usquam mali esse perpendas. Sed uideo te iam dudum et pondere quaestionis oneratum et rationis prolixitate fatigatum aliquam carminis ex- spectare dulcedinem. Accipe igitur haustum quo 210 refectus firmior in ulteriora contendas.
VI.
Si uis celsi iura tonantis Pura sollers cernere mente, Aspice summi culmina caeli.
Illic iusto foedere rerum 5 Veterem seruant sidera pacem.
Non sol rutilo concitus igne Gelidum Phoebes impedit axem Nee quae summo uertice mundi Flectit rapidos Vrsa meatus. 10 Numquam occiduo lota profundo Cetera cernens sidera mergi Cupit oceano tingere flammas.
Semper uicibus temporis aequis Vesper seras nuntiat umbras 16 Reuehitque diem Lucifer almum.
352 CONSOLAT. PHILOSOPH. IV.
wit or to explicate in speech all the frame of God's work. Be it sufficient that we have seen thus much-, that God, the author_of all natures, directeth and disposeth all things to goodness, and while He endeavoureth to retain in His <>\\n likeness those things which He hath produced,, He banisheth all evil from the bounds of His commonwealth, by the course of fatal necessity. So that if thou considerest the disposition of Providence, thou wilt perceive that evil, which is thought so to abound upon earth, hath no place left for it at all. But I see that long since burdened with so weighty a question, and wearied with my long discourse, thou expectest the delight of verses; wherefore take a draught, that, being refreshed, thou mayest be able to go forward.
VI.
If thou would'st see God's laws with purest mind, Thy sight on heaven must fixed be, Whose settled course the stars in peace doth bind.
The sun's bright fire Stops not his sister's team, Nor doth the northern bear desire Within the ocean's wave to hide her beam.
Though she behold The other stars there couching, Yet she uncessantly is rolled About high heaven, the ocean never touching.
The evening light With certain course doth show The coming of the shady night, And Lucifer before the day doth go.
353 BOETHII Sic aeternos reficit cursus Alternus amor, sic astrigeris Bellum discors exulat oris. Haec concordia temperat aequis 20 Elementa modis, ut pugnantia Vicibus cedant umida siccis lungantque fidem frigora flammis Pendulus ignis surgat in altum Terraeque graues pondere sidant 25 Isdem causis uere tepenti Spirat florifer annus odores, Aestas Cererem feruida siccat, Remeat pomis grauis autumnus, Hiemem defluus inrigat imber 30 Haec temperies alit ac profert Quidquid uitam spirat in orbe. Eadem rapiens condit et aufert Obitu mergens orta supremo. Sedet interea conditor altus 35 Rerumque regens flectit habenas Rex et dominus fons et origo Lex et sapiens arbiter aequi Et quae motu concitat ire, Sistit retrahens ac uaga firmat.
40 Nam nisi rectos reuocans itus 354 CONSOLAT. PHILOSOPH. IV.
This mutual love Courses eternal makes, And from the starry spheres above All cause of war and dangerous discord takes.
This sweet consent In equal bands doth tie The nature of each element, So that the moist things yield unto the dry; The piercing cold With flames doth friendship keep, The trembling fire the highest place doth hold, And the gross earth sinks down into the deep.
The flowery year Breathes odours in the spring The scorching summer corn doth bear,, The autumn fruit from laden trees doth bring.
The falling rain Doth winter's moisture give. These rules thus nourish and maintain All creatures which we see on earth to live.
And when they die, These bring them to their end, While their Creator sits on high, Whose hand the reins of the whole world doth bend.
He as their King Rules them with lordly might. From Him they rise, flourish, and spring, He as their law and judge decides their right.
Those things whose course Most swiftly glides away His might doth often backward force, And suddenly their wandering motion stay.
Unless His strength Their violence should bound, And them which else would run at length, 355 BOETHII Flexos iterum cogat in orbes, Quae nunc stabilis continet ordo Dissaepta suo fonte fatiscant. Hie est cunctis communis amor 45 Repetuntque boni fine teneri, Quia lion aliter durare queant, Nisi conuerso rursus amore Refluant causae quae dedit esse.
VII.
lamne igitur uides quid haec omnia quae diximus consequatur? " " Quidnam? " inquam. "Omnem," inquit, " bonam prorsus esse fortunam." " Et qui id," inquam, " fieri potest? " " Attende/' inquit. " Cum 5 omnis fortuna uel iucunda uel aspera turn remunerandi exercendiue bonos turn puniendi corrigendiue im- probos causa deferatur, omnis bona quam uel iustam constat esse uel utilem." " Nimis quidem/' inquam, " uera ratio et si quam paulo ante docuisti prouidentiam 10 fatumue considerem, firmis uiribus nixa sententia. Sed earn si placet inter eas quas inopinabiles paulo ante posuisti numeremus." "Qui?" inquit. "Quia id hominum sermo communis usurpat et quidem crebro quorundam malam esse fortunam." "Visne 15 igitur/' inquit, "paulisper uulgi sermonibus acce- 356 CONSOLAT. PHILOSOPH. IV.
Should bring within the compass of a round, That firm decree Which now doth all adorn Would soon destroyed and broken be, Things being far from their beginning borne.
This powerful love Is common unto all, Which for desire of good do move Back to the springs from whence they first did fall.
No worldly thing Can a continuance have Unless love back again it bring Unto the cause which first the essence gave.
VII.
Perceivest thou now what followeth of all that we have hitherto said? " "What?" quoth I. "That/' quoth she, "all manner of fortune is good." "How can that be? " quoth I. " Be attentive/' quoth she; " since that all fortune, be it pleasing or unpleasing, is directed to the reward or exercise of the good, and to the punishment and direction of the wicked, it is manifest it is all good, since all is just or profitable." "Thy reason is very true," quoth I, "and if I consider Providence and Fate, which thou didst explicate a little before, thy opinion is well grounded. But if thou pleasest let us account it among those which thou not long since supposest incredible." " Why? " quoth she. " Because men commonly use to say and repeat that some have ill fortune." " Shall we/' quoth she, " frame our speech to the vulgar phrase, lest we seem to have as it were 357 BOETHII 357 BOETHII damus, ne nimium uelut ab humanitatis usu recessisse uideamur?" " Vt placet/' inquam. " Nonne igitur bonum censes esse quod prodest?" " Ita est," inquam, " Quae uero aut exercet aut corrigit, 20 prodest?" " Fateor," inquam. " Bona igitur?" " Quidni? " " Sed haec eorum est qui uel in uirtute positi contra aspera bellum gerunt, uel a uitiis declinantes uirtutis iter arripiunt." " Negare," inquam, "nequeo." "Quid uero iucunda, quae in 25 praemium tribuitur bom's, num uulgus malam esse decernit? " " Nequaquam; uerum uti est ita quoque esse optimam censet." " Quid reliqua, quae cum sit aspera, iusto supplicio malos coercet, num bonam populus putat?" " Immo omnium," inquam, "quae 30 excogitari possunt, iudicat esse miserrimam." " Vide igitur ne opinionem populi sequentes quiddam ualde inopinabile confecerimus." " Quid?" inquam. "Ex his enim," ait, " quae concessa sunt, euenit eorum quidein qui uel sunt uel in possessione uel in pro- 35 uectu uel in adeptione uirtutis, omnem quaecumque sit bonarn, in improbitate uero manentibus omnem pessimam esse fortunam." " Hoc," inquam, " uerum est, tametsi nemo audeat confiteri." "Quare," inquit, " ita uir sapiens moleste ferre non debet, 40 quotiens in fortunae certamen adducitur, ut uirum fortem non decet indignari, quotiens increpuit bellicus tumultus; utrique enim, huic quidem gloriae propagandae illi uero conformandae sapientiae, diffi- cultas ipsa materia est. Ex quo etiam uirtus uocatur 45 quod suis uiribus nitens non superetur aduersis. Neque enim uos in prouectu positi uirtutis diffluere deliciis et emarcescere uoluptate uenistis. Proelium a Boethius shows his independence in adopting for uirtus a different etymology from that given by Cicero, viz. uir (cf. 2 Tuscul. xviii.).
358 CONSOLAT. PHILOSOPH. IV.
forsaken the use of human conversation? " " As it pleaseth thee," quoth I. " Dost thou not think then that that is good which is profitable?" "Yes," quoth I. " But that fortune which either exerciseth or correcteth is profitable?" " It is true/' quoth I. " It is good then? " " Why not? " " But this is the estate of them who being either virtuous strive witli adversity, or forsaking vices betake themselves to the way of virtue." " I cannot deny it," quoth I. " Now, what sayest thou to that pleasing fortune which is given in reward to the good, doth the common people account it bad?" "No, but judgeth it exceeding good, as it is indeed." "And what of the other which, being unpleasing, restraineth the evil with just punishment, doth not the people think it good? " " Nay," quoth I, " they think it the most miserable that can be." "Look then," quoth she, " how, following the people's opinion, we have concluded a very incredible matter." "What?" quoth I. "For it followeth," quoth she, "out of that which is granted, that all their fortune, whatsoever it be, who are either in the possession or increase or entrance of virtue, is good: and theirs, which remain in vices, the worst that may be." "This," quoth I, " is true, though none dare say so." "Wherefore," quoth she, "a wise man must be 110 more troubled when he is assaulted with adversity, than a valiant captain dismayed at the sound of an alarum. For difficulties are the matter by which the one must extend his glorv, and the other increase his wisdom. For which cause virtue is so called, because it hath sufficient strength to overcome adversity.* For you, that are proficients in virtue, are not come hither to be dissolute with dainties or to languish in 359 BOETHII cum omni fortuna nimis l acre conseritis, ne uos aut tristis opprimat aut iucunda corrumpat. Firmis 50 medium uiribus occupate! Quidquid aut infra sub- sistit aut ultra progreditur, habet contemptum felicitatis, non habet praemium laboris. In uestra enim situm manu qualem uobis fortunam formare malitis; omnis enim quae uidetur aspera nisi aut exercet aut corrigit punit.
VII.
Bella bis quinis operatus anriis Vltor Atrides Phrygiae ruinis Fratris amissos thalamos piauit; Ille dum Graiae dare uela class! 5 Optat et uentos redimit cruore, Exuit patrem miserumque tristis Foederat natae iugulum sacerdos. Fleuit amissos Ithacus sodales Quos ferus uasto recubans in antro 10 Mersit inmani Polyphemus aluo; Sed tamen caeco furibundus ore Gaudium maestis lacrimis rependit. Herculem duri celebrant labores. Ille Centauros domuit superbos, 15 Abstulit saeuo spolium leoni Fixit et certis uolucres sagittis, Poma cernenti rapuit draconi Aureo laeuam grauior metallo, Cerberum traxit triplici catena.
1 anirais codd. meliores.
a Literally, "his left hand weighted with the golden metal. " 360 CONSOLAT. PHILOSOPH. IV.
pleasures. You skirmish fiercely with any fortune, lest either affliction oppress you or prosperity corrupt you. Stay yourselves strongly in the mean! For whatsoever cometh either short, or goeth beyond, may well contemn felicity, but will never obtain any reward of labour. For it is jjlaced in your power to frame to yourselves w;hat_ fortune.you please. For all that seemeth unsavoury either exerciseth or correcteth or punisheth.
VII.
Revengeful Atreus' son did ten whole years employ In wars, till he his brother's loss repaid with ransacked Troy.
He setting forth the fleet of Greece upon the seas, And knowing well that only blood the angry winds would please, ^ Forgot a father's part, and with his cruel knife Unto the gods did sacrifice his dearest daughter's life.
Ulysses wailed the loss of his most faithful men, Whom Polyphemus did devour enclosed in his den But when his hands by sleight had made the Cyclops blind, Most pleasant joy instead of former tears possessed his mind.
Hercules famous is for his laborious toil, Who tamed the Centaurs and did take the dreadful lion's spoil. He the Stymphalian birds with piercing arrows strook, And from the watchful dragon's care the golden apples took.* He in a threefold chain the hellish porter led, 361 BOETHII 20 Victor immitem posuisse fertur Pabulum saeuis dominum quadrigis. Hydra combusto periit ueneno, Fronte turpatus Achelous amnis Ora demersit pudibunda ripis.
9. Strauit Antaeum Libycis harenis, Cacus Euandri satiauit iras Quosque pressurus foret altus orbis Saetiger spumis umeros notauit. Vltimus caelum l labor inreflexo 30 Sustulit collo pretiumque rursus Vltiini caelum meruit laboris. Ite nunc fortes ubi celsa magni Ducit exempli uia! Cur inertes Terga nudatis? Superata tellus 35 Sidera donat."
1 caelo codd. miliores.
a Lit. " The river Achelous dishonoured in his brow (by the loss of his horns) buried his shame-stricken face in his banks."
362 CONSOLAT. PHILOSOPH. IV.
And with their cruel master's flesh the savage horses fed. He did th' increasing heads of poisonous Hydra burn, And breaking Achelous' horns, did make him back return.* He on the Libyan sands did proud Antaeus kill, And with the mighty Cacus' blood Euander's wrath fulfil. That world-uplifting back the boar's white foam did fleck. To hold on high the sphere of heaven with never bending neck Of all his many toils the last was, and most hard, And for this last and greatest toil the heaven was his reward.
You gallant men pursue this way of high renown, Why yield you? Overcome the earth, and you the stars shall crown."
S6S ANTCII MANLII SEVERINI BOETHII V.C. ET INL. EXCONS. OHD. EX MAG. OFF. PATRICII PHILOSOPHIAE CON- SOLATIONIS LIBER QVARTVS EXPLICIT INCIPIT LIBER V.
I.
DIXERAT orationisque cursum ad alia quaedam trac- tanda atque expedienda uertebat. Turn ego: " Recta quidem," inquam, " exhortatio tuaque prorsus auctori- tate dignissima, sed quod tu dudum de prouidentia 5 quaestionem pluribus aliis implicitam esse dixisti, re experior. Quaero enim an esse aliquid omnino et quidnam esse casum arbitrere." Turn ilia: " Festino," inquit, " debitum promissionis absoluere uiamque tibi qua patriam reueharis aperire. Haec autem etsi 10 perutilia cognitu tamen a propositi nostri tramite paulisper auersa sunt, uerendumque est ne deuiis fatigatus ad emetiendum rectum iter sufficere non possis." " Ne id," inquam, " prorsus uereare. Nam 364 THE FIFTH BOOK OF BOETHIUS i.
HAVING said thus, she began to turn her speech to treat and explicate certain other questions, when 1 interrupted her, saying: "Thy exhortation is very good, and well-seeming thy authority. But I find it true by experience, as thou affirmedst, that the question of Providence is entangled with many other. For I desire to know whether thou thinkest chance to be anything at all, and what it is." "I make haste," quoth she, " to perform my promise, and to show thee the way by which thou mayest return to thy country. But these other questions, though they be very profitable, yet they are somewhat from our purpose, and it is to be feared lest being wearied with digressions thou beest not able to finish thy direct journey." "There is no fear of that," quoth I, " for it will be a great ease to me to understand 36.5 BOETHII quietis mihi loco fuerit ea quibus maxime delector 15 agnoscere, simul cum omne disputationis tuae latus indubitata fide constiterit, nihil de sequentibus ambigatur." Turn ilia: " Morem,'' inquit, "geram tibi," simulque sic orsa est: "Si quidem," inquit, " aliquis euentum temerario motu nullaque causarum 20 conexione productum casum esse definiat, nihil omnino casum esse confirmo et praeter subiectae rei significationem inaiiem prorsus uocem esse decerno. Quis enim coercente in ordinem cuncta deo locus esse ullus temeritati reliquus potest? Nam nihil ex 25 nihilo exsistere uera sententia est cui nemo umquain ueterum refragatus est, quamquam id illi non de operante principle, sed de materiali subiecto hoc omnium de natura rationum quasi quoddam iecerint fundamentum. At si nullis ex causis aliquid oriatur, 30 id de nihilo ortum esse uidebitur. Quod si hoc fieri nequit, ne casum quidem huiusmodi esse possibile est qualem paulo ante definiuimus." " Quid igitur," inquam, " nihilne est quod uel casus uel fortuitum iure appellari queat? An est aliquid, tametsi uulgus 35 lateat, cui uocabula ista conueniant? " " Aristoteles ineus id," inquit, "in Physicis et breui et ueri propinqua ratione definiuit." " Quonam," inquam "modo?" "Quotiens," ait, "aliquid cuiuspiam rei gratia geritur aliudque quibusdam de causis quam