to embrace the whole presence of an endless life together., which is manifestly proper to the divine mind. Neither ought God to seem more ancient than the things created, by the quantity of time, but rather by the simplicity of His divine nature. For that infinite motion of temporal things imitateth the present state of the immovable life, and since it cannot express nor equal it, it falleth from immobility to motion, and from the simplicity of presence, it decreaseth to an infinite quantity of future and past, and since it cannot possess together all the fulness of its life, by never leaving to be in some sort, it seeineth to emulate in part that which it cannot fully obtain and express, tying itself to this small presence of this short and swift moment, which because it carrieth a certain image of that abiding presence, whosoever hath it, seemeth to be. Hut because it could not stay it undertook an infinite journey of time, and so it came to pass that it con tinued that life by going whose plenitude it could not comprehend by staying. Wherefore, if we will give tilings their right names, following Plato, let us say that God is everlasting and the world perpetual. Wherefore, since every judgment eomprehendeth those things which are subject unto it, according to its own nature, and God hath always an everlasting and present state. His knowledge also surpassing all motions of time, remaineth in the simplicity of His presence^ and comprehending the infinite spaces of that which is past and to come, considereth all things in His simple knowledge as though they were now in doing. So that, if thoti wilt weigh His foreknowledge with which He discerneth all things, thou wilt more rightly esteem it to be the knowledge of a never fading instant than a foreknowledge as of 403 BOETHII 70 praeuidentia sed prouidentia potius dicitur, quod porro ab rebus infimis constituta quasi ab excelso rerum cacumine cuncta prospiciat. Quid igitur postulas ut necessaria fiant quae diuino lumine lus- trentur, cum ne homines quidem necessaria faciant 75 esse quae uideant? Num enim quae praesentia cernis, aliquam eis necessitatem tuus addit intuitus? " " Minime." "Atqui si est diuini humanique prae- sentis digna collatio, uti uos uestro hoc temporario praesenti quaedam uidetis, ita ille omnia suo cernit 80 aeterno. Quare haec diuina praenotio nnturam rerum proprietatemque non mutat taliaque apud se prae sentia spectat qualia in tempore olim futura pro- uenient. Nee rerum iudicia confundit unoque suae mentis intuitu tarn necessarie quam non necessarie 85 uentura dinoscit; sicuti uos cum pariter ambulare in terra hominem et oriri in caelo solem uidetis, quam- quam simul utrumque conspectum tamen discernitis et hoc uoluntarium illud esse necessarium iudicatis, ita igitur cuncta despiciens diuinus intuitus quali- 90 tatem rerum minime perturbat apud se quidem prae- sentium, ad condicionem uero temporis futurarum. Quo fit ut hoc non sit opinio sed ueritate potius nixa cognitio, cum exstaturum quid esse cognoscit quod idem exsistendi necessitate carere non nesciat. Hie 95 si dicas quod euenturum deus uidet id non euenire non posse, quod autem non potest non euenire id ex necessitate contingere, meque ad hoc nomen neces- sitatis adstringas, fatebor rem quidem solidissimae ueritatis sed cui uix aliquis nisi diuini speculator 404.
CONSOLAT. PHILOSOPH. V.
a thing to come. For which cause it is not called praevidence or foresight, but rather i)rovidence, because, placed far from inferior things, it overlooketh all things, as it were, from the highest top of things. Why, therefore, wilt thou have those tilings neces sary which are illustrated by the divine light, since that not even men make not those things necessary which the v sec? For doth thy sight impose any neces sity upon those things which thou seest present?" "No." " But the present instant of men may well be compared to that of God in this: that as you see some things in your temporal instant, so He beholdeth all things in His eternal present. Whei-efore this divine foreknowledge doth not change the nature and propriety of things, and it beholdeth them such in His presence as they will after come to be, neither doth He confound the judgment of things, and with one sight of His mind He discerneth as well those things which shall happen necessarily;is otherwise. As you, when at one time you see a man walking upon the earth and the sun rising in heaven, al though they be both seen at once, yet you discern and judge that the one is voluntary, and the other necessary, so likewise the divine sight beholding all thing's disturbeth not the quality of things which to Him are present, but in respect of time are yet to come. And so this is not an opinion but rather a knowledge grounded upon truth, when Heknoweth that such a tiling shall be, which likewise He is not ignorant that it hath no necessity of being. Here if thou sayest that cannot choose but happen which God seeth shall happen, and that which cannot choose but happen, must be of necessity, and so tiest me to this name of necessity, I will grant that it is a most.solid truth, but whereof scarce any but a 405 BOETHII 100 accesserit. Respondebo namque idem futurum, cum ad diuinam notionem refertur, iiecessarium, cum uero in sua natura perpenditur, liberum prorsus atque absolutum uideri. Duae sunt etenim necessitates, simplex una, ueluti quod necesse est omnes homines 105 esse • mortales, altera condicionis, ut si aliquem ambulare scias, eum ambulare necesse est; quod enim quisque nouit, id esse aliter ac notum est nequit, sed haec condicio minime secum illam sim- plicem trahit. Hanc enim necessitatem non propria 110 facit natura sed condicionis adiectio; nulla enim necessitas cogit incedere uoluntate gradientem, quamuis eum turn cum graditur incedere necessarium sit. Eodem igitur modo, si quid prouidentia praesens uidet, id esse necesse est, tametsi nullam naturae 115 habeat necessitatem. Atqui deus ea futura quae ex arbitrii libertate proueiiiunt praesentia contuetur. Haec igitur ad intuitum relata diuinum necessaria fiant per condicionem diuinae notionis; per se uero considerata ab absoluta naturae suae libertate non 120 desinunt. Fient igitur procul dubio cuncta quae futura deus esse praenoscit, sed eorum quaedam de libero proficiscuntur arbitrio; quae quamuis eueniant, exsistendo tamen naturarn propriam non amittunt, qua priusquam fierent etiam non euenire potuissent.
125 Quid igitur refert non esse necessaria, cum propter diuinae scientiae condicionem modis omnibus necessi- tatis instar eueniet? Hoc scilicet quod ea quae paulo ante proposui, sol oriens et gradiens homo. Quae dum fiunt, 11011 fieri noil possunt; eorum tamen 406 CONSOLAT. PHILOSOPH. V.
contemplator of divinity is capable. For I will answer that the same thing is necessary when it is referred to the Divine knowledge; but when it is weighed in its own nature that it seenieth altogether free and absolute. For there be two necessities: the one simple,., as that it is necessary for all men to be mortal; the other conditional, as if thou knowest that any man walketh, he must needs walk. For what a man kmnveth cannot be otherwise than it is known. But this conditional draweth not with it that simple or absolute necessity. For this is not caused by the nature of the thing, but by the adding a condition. For no necessity _.J«aket_h_JiniiJto__go that u-oeth of his own accord, although it be neces sary that he goeth while he goeth. In like manner, if providence seetli anything present, that must needs be, although it hath no necessity of nature. But God beholdeth those future things, which pro ceed from free-will, present. These things, there fore, being referred to the divine sight are necessary by the condition of the divine knowledge, and, con sidered by themselves, theyjpse not absolute freedom of their" own nature. Wherefore doubtless all those things corneto_nass wJiich_GodJforjejgiowejh_ghj,]l _come, buTTsome oT'them proceed from^JVee^vill, which though „ they come_tp_ Jgass, yet do not, by coming into being, lose, smc^jljejojrc^jhej^^ame to pass, they might aho not have happened. But what importeth it that they are not necessary, since that by reason of the condition of the divine know ledge they come to pass in aU respects as if they were necessary? It hath the same import as those things which 1 proposed a little before— the sun rising and the man going. While they are in doing, they cannot choose but be in doing; yet one of them was 407 BOETHII 130 unum prius quoque quam fieret, necesse erat exsistere, alterum uero minima. Ita etiam quae praesentia deus habet, dubio procul exsistent, sed eorum hoc quidem de rerum necessitate descendit, illud uero de potestate facientium. Haud igitur iniuria diximus 135 haec si ad diuinam notitiam referantur iiecessaria, si per se considerentur necessitatis esse nexibus absoluta; sicuti omne quod sensibus patet, si ad rationem referas, uniuersale est, si ad se ipsa respicias, singulare. ' Sed si in mea/ inquies, ' potestate situm 140 est mutare propositum, euacuabo prouidentiam, cum quae ilia praenoscit forte mutauero.' Respondebo: propositum te quidem tuum posse deflectere, sed quoniam et id te posse et an facias quoue conuertas praeseris prouidentiae ueritas intuetur, diuinam te 145 praescientiam non posse uitai'e, sicuti praesentis oculi efFugere non possis intuitum, quamuis te in uarias actiones libera uoluntate conuerteris. Quid igitur inquies? Ex meane dispositione scientia diuina muta- bitur, ut cum ego nunc hoc nunc aliud uelim, ilia 150 quoque noscendi uices alternare uideatur? Minime. Omne namque futurum diuinus praecurrit intuitus et ad praesentiam propriae cognitionis retorquet ac reuocat nee alternat, ut aestimas^ nunc hoc nunc illud praenoscendi nice, sed uno ictu mutationes tuas 155 manens praeuenit atque complectitur. Quam com- prehendendi omnia uisendique praesentiam non ex futurarum prouentu rerum, sed ex propria deus simplicitate sortitus est. Ex quo illud quoque re- 408 CONSOLAT. PHILOSOPH. V.
necessarily to be before it was,, and the other not. Likewise those things which God hath present,, will have doubtless a being, but some of them proceed from the necessity of tilings, other from the power of tlie_jdoer^ And therefore we said not without cause that these, if J^hexJje^eXejTejJ..to__Godj> knowledge,! are necessary; and if they be considered by them- '. selves, tliey_ are free from the bonds of necessity, j As whatsoever is manifest to senses, if thou referrest it to reason, is universal; if thou considerest the things themselves, it is singular or particular. But thou wilt say, ( If it is in my power to change my purpose,, shall I frustrate providence if I chance to alter those things which she foreknoweth? ' 1 answer that thou mayest indeed change thy purpose, i but because the truth of providence, being present, seeth that thou canst do so, and whether thou wilt ; do so or no, and what thou purposest anew, thou i canst not avoid the divine foreknowledge, even as thou canst not avoid the sight of an eye which is present, although thou turnest thyself to divers actions by thy free-will.
But yet thou wilt inquire whether God's know ledge shall be changed by thy disposition, so that when thou wilt now one thing, and now another, it should also seem to have divers knowledges. No. For God's sight preventeth all that is to come and recalleth and draweth it to the presence of His own knowledge; neither doth lie vary, as thou imaginest, now knowing one thing and now. another, but in one hendeth thy mutations. Which presence of compre hending and seeing all things, God hath not by the event of future things but by His own simplicity. By which that doubt is also resolved which thou didst 409 P c; BOETHII soluitur quod paulo ante posuisti indignum esse, si 160 scientiae del causam futura nostra praestare dicantur, Haec enim scientiae uis praesentaria notione cuncta complectens rebus modum omnibus ipsa constituit, nihil uero posterioribus debet. Quae cum ita sint, manet intemerata mortalibus arbitrii libertas nee 165 iniquae leges solutis omni necessitate uoluntatibus praemia poenasque proponunt. Manet etiam spec tator desuper cunctorum praescius deus uisionisque eiuspraesens semper aeternitas cum nostrorum actuum futura qualitate concurrit bonis praemia malis sup- 170 plicia dispensans. Nee frustra sunt in deo positae spes precesque; quae cum rectae sunt, inefficaces esse non possimt. Auersamini igitur uitia, colite uirtutes, ad rectas spes animum subleuate, humiles preces in excelsa porrigite. Magna uobis est, si dissimulare 175 non uultis, necessitas indicta probitatis, cum ante oculos agitis iudicis cuncta cernentis."
410 CONSOLAT. PHILOSOPH. V.
put a little before, that it is an unworthy thing that our future actions should be said to cause the know ledge of God. For this force of the divine know ledge comprehending all things with a present notion appointeth to everything its measure and receiveth nothing from ensuing accidents. All which being so the free-will of mortal neither are the laws unjust which propose punish ments and rewards to our wills, which are free from all necessity. There rernaineth also a beholder of all things which is God, who foreseeth all things, and the eternity of His vision, which is always present, concurred) with the future quality of our actions, distributing rewards to the good and punishments to the evil. Neither do we in vain put our hope in God or pray to Him; for if we do this well and as we ought, we' shall not lose our labour or be without effect. Wherefore fly vices, embrace virtues, possess your minds with worthy hopes, offer up humble prayers to your highest Prince. There is, if you will not" dissemble, a great necessity of doing well imposed upon you. since you live in the sight of your Judge, who beholdeth all things."
411 SYMMACHI VERSVS Fortunae et uirtutis opus, Seueriiie Boethi, R patria pulsus non tua per seel era, Tandem ignotus habes qui te colat, ut tua uirtus Vt tua fortune promeruitque cro^ws.
Post obitum dant fata locum, post fata superstes Vxoris propriae te quoque fama colit.
0 This epigram was found by Earth in a Merseburg codex, and first printed in his Adversaria (1624). If genuine (and the faithful repj^duction_of the error SYMMACHIVS for SYMMACHI VS or VR, i.e. VERSVS, is in its favour), the author may be either the son or the father-in-law of Boethius. Some readers may prei'er to rank this poem 412 EPIGRAM KY SYMMACHUS« Boethius! model of all weal and worth, Unjustly from thy country driven forth, Thy fame, untamed at last, yet one shall praise, One voice the cry of approbation raise; What life denied, through death kind heaven giveth; Thine honour in thy wife's for ever liveth.
with the epitaph on Klpis, the supposititious first wife of Bocthius, on whom see Obbarius, De cons. p. xii. At any rate it is as old as the times of Hrabanus Maurus, who imitated it in a poem also first published by Barth. See Peiper, Cons. p. xxxviiii.
413 INDEX AARON, 63 Abel, 61 academical studies, 183 Achaemenian rocks, 369 Achelous, 363 Achilles, statue of, 85 Adam, 59 if., 123 ff., 127 deioes, rb, 10 n.
Aemilius Paulus, 1H1 aequiuocus, 94 n.
Agamemnon, see Atrides age, the former, 205 Agrippina, 211 Albinus, 147, 151 Alcibiades, 255 Alexander Aphrod., 10 n.
Antaeus, 363 Antoninus (Caracalla), 245 Apollodorus, 209 n.
Apuleius, 22 n.
ticus, 5t Arius, 55 Atrides, 360 BACCHUS, 163 baptism, 67 Basil, informer, 147 Being, 9, 45, 47 Boethius, life, ix; the first scholastic, x ff.; an in dependent philosopher, x; his philosophic ambition, xii; his achievement, xiii; a Christian, x; perhaps a martyr, xi; son-in-law of Symmaehus, ix; his wife, 189; his sons, 191; early training, 133; youthful poetry, 129; premature old age, ib.; his learning, ixff., 133 ff., 143 ff.; his library, 161; his lofty position, 179 ff.; his principles, 213 ff.; the champion of the oppressed, 145 ff.; of the Senate, 147 ff.; his accusers 147 ff.; his accusation, ib.; sen tence, ib., 153 415 INDEX CACUS, 363 Caesar, see Gains Campania, 145 Canius, 149 categories, the ten, 17 ff.
Claudianus, Mamertus, 22 n.
Consolation of Philosophy, method and object, xii consulate, 207, 241 corollary, see porisma Corns, 137, 336 Crab, 163 Croesus, 181 Cyclops, 361 Cynthia, 135 Cyprian, informer, 147 Cyrus, 181 DANTE, 54 n.
Dionysius, 245 divine nature, eternal, 57; substance, 9, 293 divinity of Christ, see Christ diuisio, 82 n. Dorset, Countess of, xiii E/cra-ywy??, Porphyry's, ix ff., 6, 8, 11 n.
INDEX Eurus, 194, 320 FAHIUCIUS, 219 Fame, 215 ff.
fatal order, 317 Fate, 341, 313, 345 fire, nature of, 281, 2*3 Flood, 61 ff.
form, 9 ff., 13, 15 GAIUS CAESAK (Caligula), 149 Gaudentius, 147 geometricians, 27 1 Germanicus, 149 Giants, 291 Gilbert de la Porrce, xiv, 18n.
Glory, 215 ff., 247 GOD, categories applied to, 17, 19 ff., 23 ff.; without difference, 13; is what He is, 19, 51; is Pure Form, 15; is ovata, ovffiuffis, v<t>iffTaff6ai, 91; One, 7, 29, 33; Triune, ih.; is good, 267 ff.; goodness, 277^ 289, 293; happiness, 269, 289, 293; everlasting, 403; om nipresent, 21, 405; just, 17, 51; omnipotent, 291; incomprehensible, 351; one Father, 249; true Sun, 373; Creator, 57, 71, 155, 263, 265; Ruler, 263 ff., 287 ff., 317; Mover, 289; Judge, 411; sees all things, 405-411; foresees all tilings, 375, 379, 403; His knowledge, 405-409; His providence, 341 ff.; can not do evil, 291; wills only good, 301, 353; prayer to Him not vain, 293, 411 good, the prime, 45 ff., 49 ff., 269 ff.
good, all seek, 229-231, 279, 285, 317 ff.
goodness is happiness, is God, 269,317 ff, 327 ff.
grace, 381 Greek, 87, 89 HAFPJXKSS is God, 271 ff., Hebdomads, 39 Hecuba, 87 heresy, see Arius, Eutyches, Nestorius, Sabellians Hcrinus, 277 Herodotus, 180 Hesperus, 157 Holder, A., xi Homer, 142, 158, 350, 373 Horace, 74, 378 human nature, humanity of Christ, see Christ humanity, 13 id quod eat, 40 n.
id quod est esse, 40 n.
Indus, 276 ins tr amentum, 52 Isaac, 63 417 INDEX JACOB, 63 Jerusalem, 65 JESUS, 97 Jews, 67 lohannes Scottus, xiv, 36 n.
John the Deacon, 33, 39, 73 Jordan, 65 Joshua, 65 Judah, 65 KANIUS, see Canius Kara irapaOetriv, 93 M ACEDONIUS, see Aemilius Paulus Macrobius, 214 Mary, the Blessed Virgin, NATCRE, 77-81; phenomenal 418 nature, 199, 233; nature of plants, 281 Neoplatonism, x Neritius, son of, see Ulysses Nero, 211 ff., 243, 245 Nestorius, 67, 77, 93, 101, II, 131 Palatini canes, 146 Papinianus, 245 Parthians, 369 Paulinus, 147 Paulus, see Aemilius Paulus Pelagius, 61 Perses, 181 persona, 87 Person defined, 85 Pharaoh, 63 Philosophy, appearance of, 131 ff.: character, 139 ff.; function, 225; power, 303, 339 285, 303, 337, 373 INDEX physics, 9 Plato, Ho, 139, 401, 403; and Boethius, 11 n.; and S. Thomas, xii; and the Academy, 132 n.; his muse, 287; Reminiscence, 288 n.; quoted or referred to, Gort/., 301; Tim., 263, 293, 401, 403; JJeno, 288; Phaedo, if).; Itep., 143, 145 Plotinus, 3S n.
Plotinus, 3S n.
Plurality, 7. 13 ff.
praetorship, 213 praevidence, 405 predicaments, see categories Ptolemy, 213 purgation, 329 Pythagoras, 153 RAVENXA, 147 realism, 10 n.
Red Sea, 63, 65 Regains, 209 relation, category of, 25 ff.
religion, the Christian, ft, 53 Resurrection, 67 ff.
rhetoric, 175, 21 I Roman liberty, 149; re public, 215 SAHEU.IAXS, 55 Sackville, Thomas, xiv gacrilegium, 152 saints, 97 Saturn, 302 Saul, 65 sempiternitas, 20 Simon, 87 Sinai, 65 Sirius, 157 Socrates, 139, 1H Son, the, nee Trinity Soranus, 141 Spartianus, 214 n.
Spirit, Holy, see Trinity; procession of, 27; a sub stance, 23 statue of Achilles, 85 Stoics, 139, 391 Stymphalian birds, 361 subsist entia, subsistere, 89 ff.
Suetonius, 210 sun, see Phoebus Syrtes, 320 n.
TACITUS, 210, 244 n. Tantalus, 297 Tertullian, 52 n. Testament, Old and New, 53, 55 6, 13 Theodoric, ix, 151 Theology, 9 Thomas, St., x-xiv, 84 n. Thorie, J., xiii INDEX Thrace, 137 Thule, 247 Tigris, 369 Timaeus, see Plato Tiresias, 378 Tityus, 297 triangle, 45 Triguilla, 145 Trinity, the unity of, 7, 29, 33 if.; cannot be sub stantially predicated of God, 33 if.
"\ A ne 1 ft Ulysses, 321,361 unity, 13 unity of Trinity, 7, 29, 33 if.
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