“Why should we strive to die so many ways, And slay ourselves with our own hands? If we seek death, she ready stands, She willing comes, her chariot never stays. Those against whom the wild beasts arméd be, Against themselves with weapons rage. a Do they such wars unjustly wage, Because their lives and manners disagree, And so themselves with mutual weapons kill? Alas, but this revenge is small. wouldst thou give due desert to all? Love then the good, and pity thou the ill.”
Si mortem petitis, propinquat ipsaSponte sua uolucres nec remoratur equos.Quos serpens leo tigris ursus aperDente petunt, idem se tamen ense petunt.An distant quia dissidentque mores,Iniustas acies et fera bella mouentAlternisque uolunt perire telis?Non est iusta satis saeuitiae ratio.Vis aptam meritis uicem referre?Dilige iure bonos et miseresce malis.
“I see,” quoth I, “what felicity or misery is placed in the deserts of honest and dishonest men. But I consider that there is somewhat good or evil even in this popular fortune. For no wise man had rather live in banishment, poverty, and ignominy, than prosper in his own country, being rich, respected, and powerful. For in this manner Is the office of wisdom performed with more credit and renown, when the governors happiness is participated by the people about them; so chiefly because prisons, death, and other torments of legal punishments are rather due to pernicious subjects, for whom they were also ordained. Wherefore I much marvel why these things arc thus turned upside down, and the punishments of wickedness oppress the good, while evil men obtain the rewards of the good. And I desire to know of thee what may seem to be the reason of so unjust confusion. For I would marvel less it I thought that all things were disordered by casual events. Now God being the Governor, my astonishment is increased. For since that He distributeth often ti mes that which is pleasant to the good, and that which is distasteful to the bad, and contrariwise adversity to the good, and prosperity to the evil, unless we find out the cause hereof, what difference may th ere seem to be betwixt this and accidental chances?” “It is no marvel,” quoth she, “if anything be thought temerarious and confused, when we know not the order it hath. Hut although thou beest ignorant of the causes why things be so disposed, yet because the world hath a governor, doubt not but all things are well done.”
Hic ego: “Video,” inquam, “quae sit uel felicitas uel miseria in ipsis proborum atque improborum meritis constituta. Sed in hac ipsa fortuna populari non nihil boni maline inesse perpendo. Neque enim sapientum quisquam exul inops ignominiosusque esse malit, potius quam pollens opibus, honore reuerendus, potentia ualidus, in sua permanens urbe florere. Sic enim clarius testatiusque sapientiae tractatur officium, cum in contingentes populos i egentium quodam modo beatitudo transfunditur, cum praesertim carcer, nex 1 ceteraque legalium tormenta poenarum perniciosis potius ciuibus propter quos etiam constituta sunt debeantur. Cur haec igitur uersa uice mutentur scelerumque supplicia bonos premant, praemia uir- tutum mali rapiant, uehementer admiror, quaeque tu in iniustae confusionis ratio uideatur ex te scire desidero. M in us etenim mirarer, si misceri omnia fortuitis casibus crederem. Nunc stuporem meum deus rector exaggerat. Qui cum saepe bonis iucunda, malis aspera contraque bonis dura tribuat, malis optata concedat, nisi causa deprehenditur, quid est quod a fortuitis casibus differre uideatur?” “Nec mirum,” inquit, “si quid ordinis ignorata ratione temerarium confusumque credatur. Sed tu quamuis causam tantae dispositionis ignores, tamen quoniam bonus mundum rector temperat, recte fieri cuncta ne dubites.”
“Who knows not bow the stars near to the poles do slide, And how Boötes his slow wain doth guide, And why he sets so late, and doth so early rise, May wonder at the courses of the skies. If when the moon is full her horns seem pale to sight, Infested with the darkness of the night, And stars from which all grace she with her brightness took, Now show themselves, while she doth dimly look, A public error straight through vulgar minds doth pass, And they with many strokes beat upon brass. a None wonders why the winds upon the waters blow. Nor why hot Phoebus beams dissolve the snow. These easy are to know, the other hidden lie, And therefore more our hearts they terrify. All strange events which time to light more seldom brings, And the vain people count as sudden things, If we our clouded minds from ignorance could free, No longer would by us admired be.”
Si quis Arcturi sidera nescitPropinqua summo cardine labi,Cur legat tardus plaustra BootesMergatque seras aequore flammas,Cum nimis celeres explicet ortus,Legem stupebit aetheris alti.Palleant plenae cornua lunaeInfecta metis noctis opacaeQuaeque fulgenti texerat oreConfusa Phoebe detegat astra,Commouet gentes publicus errorLassantque crebris pulsibus aera.Nemo miratur flamina CoriLitus frementi fundere fluctuNec niuis duram frigore molemFeruente Phoebi soluier aestu.Hic enim causas cernere promptum est,Illic latentes pectora turbant.Cuncta quae rara prouehit aetasStupetque subitis mobile uulgus,Cedat inscitiae nubilus error,Cessent profecto mira uideri. “Ita est,” inquam;
“It is true,” quoth I, “but since it is thy profession to explicate the causes of hidden things, and to unfold the reasons which are covered with darkness, I beseech thee vouchsafe to declare what conclusion thou drawest from these things, for this miracle troubleth me above all others.” Then she smiling a little said. “Thou invitest me to a matter which is most hardly found out, and can scarcely be sufficiently declared; for it is such that, one doubt being taken away, innumerable others, like the heads of Hydra, succeed, neither will they have any end unless a man repress them with the most lively fire of his mind, for in this matter are wont to be handled these questions: of the simplicity, of Providence; of the course of Fate; of sudden chances; of God's knowledge. and predestination. and of free will; which how weighty they are, thou thyself discerneth. But because it is part of thy cure to know these things also, though the time be short, yet we will endeavour to touch them briefly. But if the sweetness of verse delight thee, thou must forbear this pleasure for a while, until I propose unto thee some few arguments.” “As it pleaseth thee,” quoth I. Then taking as it were a new beginning, she discoursed in this manner: “
“sed cum tui muneris sit latentium rerum causas euoluere uelatasque caligine explicare rationes, quaeso uti quae hinc decernas, quoniam hoc me miraculum maxime perturbat, edisseras.” Tum illa paulisper arridens; “Ad rem me,” inquit, “omnium quaesiti, maximam uocas, cui uix exhausti quicquam satis sit. Talis namque materia est ut una dubitatione succisa innumerabiles aliae uelut hydrae capita succrescant, nec ullus fuerit modus, nisi quis eas uiuacissimo mentis igne coerceat. In hac enim de prouidentiae simplicitate, de fati serie, de repentinis casibus, de cognitione ac praedestinatione diuina, de arbitrii libertate quaeri solet, quae quanti oneris sint ipse perpendis. Sed quoniam haec quoque te nosse quaedam medicinae tuae portio est, quamquam angusto limite temporis saepti tamen aliquid delibare 1 conabimur. Quod si te musici carminis oblectamenta delectant, hanc oportet paulisper differas uoluptatem, dum nexas sibi ordine contexo rationes.”
The generation of all things, and all the proceedings of mutable natures, and whatsoever is moved in any sort, take their causes, order, and forms from the stability of the Divine mind. This, placed in the castle of its own simplicity, hath determined manifold ways for doing things; which ways being considered in the purity of God's understanding, are named Providence, but being referred to those things which He moveth disposeth, they are by the ancients called Fate. The diversity of which will easily appear if we weigh the force of both. For Providence is the very Divine reason itself, seated in the highest Prince, which disposeth all things. But Fate is a disposition inherent in changeable things, by which Providence connecteth all things. in their due order. For Providence embraceth all things together, though diverse, though infinite; but Fate putteth every particular thing into motion being distributed by places, forms, and time; so that this unfolding of temporal order being united into the foresight of God s mind is Providence, and the same uniting, being digested and unfolded in time, is called fate. Which although they be diverse yet the one dependeth on the other, for fatal order proceedeth from the simplicity of Providence. For as a workman conceiving the form of anything in his mind taketh his work in hand, and exceuteth by order of time that which he had simply and in a moment foreseen, so God by His Providence disposeth whatsoever is to be done with simplicity and stability, and by hate effecteth by manifold ways and in the order of time those very things which He disposeth. Wherefore, whether Fate be exercised by the subordination of certain -Divine spirits to Providence, or this fatal web be woven by a soul or by the service of all nature, or by the heavenly motions of the stars, by angelical virtue, or by diabolical industry, or by some or all of these, that certainly is manifest that Providence is an immovcable and simple form of those things which are to be done, and Fate a moveable connexion and temporal order of those things which the Divine simplicity hath disposed to be done. So that all that is under Fate is also subject to Providence, to which also, Fate itself obeyeth. But some things which are placed under Providence are above the course of Fate. And they are those things which nigh to the first Divinity, being stable and fixed, exceed the order of fatal mobility. For as of orbs which turn about the same centre, the inmost draweth nigh to the simplicity of the midst, and is as it were the hinge of the rest, which are placed without it, about which they are turned, and the outmost, wheeled with a greater compass, by how much it departeth from the middle indivisibility of the centre, is so much the more extended into larger spaces, but that which is joined and coupled to that middle approacheth to simplicity, and ceaseth to spread and flow abroad, m like manner that which departeth farthest from the first mind is involved more deeply in the meshes of fate, and everything is so much the freer from fate, by how much it draweth nigh to the hinge of all things. And if it sticketh to the stability of the Sovereign mind, free from motion, it surpasseth also the necessity of Fate. Wherefore in what sort discourse of reason is compared to pure understanding, that which is produced to that which is, time to eternity, a circle to the centre, such is the course of moveable hate to the stable simplicity of Providence. That course moveth the heaven and stars, tempereth the elements one with another, and transformeth them by mutual changing. The same reneweth all rising and dying things by like proceeding of fruits and seeds. This comprehendeth also the actions and fortunes or men by an unloosable connexion of causes, which since it proceeds from the principles of unmovable Providence, the causes also must needs be immutable. For in this manner things are best governed, if the simplicity which remaineth in the Divine mind produceth an inflexible order of causes, and this order restraineth with its own immutability things otherwise mutable, and which would have a confused course. Whereof it ensueth that though all things seem confused and disordered to you, who are not able to consider this order, notwithstanding all things are disposed by their own proper measure directing them to good. For there is nothing which is done for the love of evil, even by the wicked themselves: whom, as hath been abundantly proved, lewd error carrieth away while they are seeking after that which is good, so far is it that order proceeding from the hinge of the Sovereign Goodness should avert any from his first beginning.
“Vt libet,” inquam, Tunc uelut ab alio orsa principio ita disseruit: “ Omnium generatio rerum cunctisque mutabilium naturarum progressus et quidquid aliquo mouetur modo, causas, ordinem, formas ex diuinae mentis stabilitate sortitur. Haec in suae simplicitatis arce compositamultiplicem rebus regendis modum statuit. Qui modus cum in ipsa diuinae intellegentiae puritate conspicitur, prouidentia nominatur; cum uero ad ea quae mouet atque disponit refertur, fatum a ueteribus appellatum est. Quae diuersa esse facile liquebit, si quis utriusque uim mente conspexerit. Nam prouidentia est ipsa illa diuina ratio in summo omnium principe constituta quae cuncta disponit; fatum uero inhaerens rebus mobilibus dispositio per quam prouidentia suis quaeque nectit ordinibus. Prouidentia namque cuncta pariter quamuis diuersa quamuis infinita complectitur; fatum uero singula digerit in motum locis formis ac temporibus distributa, ut haec temporalis ordinis explicatio in diuinae mentis adunata prospectum prouidentia sit, eadem uero adunatio digesta atque explicata temporibus fatum uocetur. Quae licet diuersa sint, alterum tamen pendet ex altero. Ordo namque fatalis ex prouidentiae simplicitate procedit. Sicut enim artifex faciendae rei formam mente praecipiens mouet operis effectum, et quod simpliciter praesentarieque prospexerat, per temporales ordines ducit, ita deus prouidentia quidem singulariter stabiliterque facienda disponit, fato uero haec ipsa quae disposuit multipliciter ac temporaliter administrat. Siue igitur famulantibus quibusdam proui- dentiae diuinis spiritibus fatum exercetur seu anima seu tota inseruiente natura seu caelestibus siderum motibus seu angelica uirtute seu daemonum uaria sollertia seu aliquibus horum seu omnibus fatalis series texitur, illud certe manifestum est immobilem simplicemque gerendam formam rerum esse prouidentiam, fatum uero eorum quae diuina simplicitas gerenda disposuit nobilem nexum atque ordinem temporalem. Quo fit ut omnia quae fato subsunt prouidentiae quoque subiecta sint cui ipsum etiam subiacet fatum, quaedam uero quae sub prouidentia locata sunt fati seriem superent. Ea uero sunt quae primae propinqua diuinitati stabiliter fixa fatalis ordinem mobilitatis excedunt. Nam ut orbium circa eundem cardinem sese uertentium qui est intimus ad simplicitatem medietatis accedit ceterorumque extra locatorum ueluti cardo quidam circa quem uersentur exsistit, extimus uero maiore ambitu rotatus quanto a puncti media indiuiduitate discedit tanto amplioribus spatiis explicatur, si quid nero illi se medio conectat et societ, in simplicitatem cogitur diffundique ac diffluere cessat, simili ratione quod longius a prima mente discedit maioribus fati nexibus implicatur ac tanto aliquid fato liberum est quanto illum rerum cardinem uicinius petit. Quod si supernae mentis haeserit firmitati, motu carens fati quoque supergreditur necessitatem. Igitur uti est ad intellectum ratiocinatio, ad id quod est id quod gignitur, ad aeternitatem tempus, ad punctum medium circulus, ita est fati series mobilis ad proui- dentiae stabilem simplicitatem. Ea series caelum ac sidera mouet, elementa in se inuicem temperat et alterna commutatione transformat; eadem nascentia occidentiaque omnia per similes fetuum seminumque renouat progressus. Haec actus etiam fortunasque hominum indissolubili causarum conexione constringit, quae cum ab immobilis prouidentiae proficiscatur exordiis, ipsas quoque immutabiles esse necesse est. Ita enim res optime reguntur, si manens in diuina mente simplicitas indeclinabilem causarum ordinem premat. Hic uero ordo res mutabiles et alioquin temere fluituras propria incommutabilitate coerceat. Quo fit ut tametsi uobis hunc ordinem minime considerare ualentibus confusa omnia perturbataque uideantur, nihilo minus tamen suus modus ad bonum dirigens cuncta disponat. Nihil est enim quod mali causa ne ab ipsis quidem improbis fiat;
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? Mow 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 to discern the good from the evil. Can they therefore 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 things 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 Now, 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 beholding 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. a Wherefore whatsoever thou seest done here against thy expectation is right order in the things themselves, but a perverse confusion 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. 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 permitteth 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.' a 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 conquered 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 adversity 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 considered that peradventure some have so headlong and untoward a disposition, that poverty would rather make him worse; whose disease is cured by Providence, with 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 prosperity, 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, m lien, 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 falleth 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 impossible for any man either to comprehend by his 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 own 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.”
quos, ut uberrime demonstratum est, bonum quaerentes prauus error auertit, nedum ordo de summi boni cardine proficiscens a suo quoquam deflectat exordio. Quae uero, inquies, potest ulla iniquior esse confusio, quam ut bonis tum aduersa tum prospera, malis etiam tum optata tum odiosa contingant? Num igitur ea mentis integritate homines degunt, ut quos probos improbosue censuerunt eos quoque uti existimant esse necesse sit? Atqui in hoc hominum iudicia depugnant, et quos alii praemio alii supplicio dignos arbitrantur. Sed concedamus ut aliquis possit bonos malosque discernere; num igitur poterit intueri illam intimam temperiem, uelut in corporibus diei solet, animorum? Non enim dissimile est miraculum nescienti cur sanis corporibus his quidem dulcia illis uero amara conueniant, cur aegri etiam quidam lenibus quidam uero acribus adiuuentur? At hoc medicus, qui salutatis ipsius atque aegritudinis modum temperamentumque dinoscit, minime miratur. Quid uero aliud animorum salus uidetur esse quam probitas? Quid aegritudo quam uitia? Quis autem alius uel seruator bonorum uel malorum depulsor quam rector ae medicator mentium deus? Qui eum ex alta prouidentiae specula respexit, quid unicuique conueniat agnoscit et quod conuenire nouit accommodat. Hic iam fit illud fatalis ordinis insigne miraculum, eum 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 prouidentiae diuersum uidetur; et uictricem quidem 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 et humanum consentiat, sed est animi uiribus infirmus; 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, ne cui non con- uenit laborare patiatur. Est alius cunctis uirtutibus absolutus sanctusque ac deo proximus; hunc contingi quibuslibet aduersis nefas prouidentia iudicat adeo ut ne corporeis quidem morbis agitari sinat. Nam ut quidam me quoque excellentior: ἀνδρὸς δὴ ἱεροῦ δέμας αἰθέρες ᾠκοδόμησαν 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 duris 1 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 pretio mortis emerunt: quidam suppliciis inexpugnabiles exemplum ceteris praetulerunt inuictam malis esse uirtutem. Quae quam recte atque disposite et ex eorum bono quibus accedere uidentur fiant, nulla dubitatio est. Nam illud quoque, quod improbis nunc tristia nunc optata proueniunt, ex eisdem ducitur causis; ac de tristibus quidem nemo miratur, quod eos male meritos omnes existimant. Quorum quidem supplicia tum ceteros ab sceleribus deterrent, tum ipsos quibus inuehuntur emendant; laeta uero 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 tam praeceps atque inportuna natura ut eum in scelera potius exacerbare possit rei familiaris inopia j huius morbo prouidentia collatae pecuniae remedio medetur. Hic foedatam probris conscientiam exspectans et se cum fortuna sua comparatis, forsitan pertimescit ne cuius ei iucundus usus est, sit tristis amissio. Mutabit igitur mores ac dum fortunam metuit amittere, nequitiam derelinquit. Alios in cladem meritam praecipitauit indigne acta felicitas; quibusdam permissum puniendi ius, ut exercitii bonis et malis esset causa supplicii. Nam ut probis atque 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 illa prouidentia protulit insigne miraculum, ut malos mali bonos facerent. Nam dum iniqua sibi a pessimis quidam perpeti uidentur, noxiorum odio flagrantes ad uirtutis frugem rediere, dum se eis dissimiles student esse quos oderant. Sola. est enim diuina uis 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 alium, tamen ordinem relabatur, ne quid in regno prouidentiae liceat temeritati. ἀργαλέον δέ με ταῦτα θεὸν ὥς πάντ᾽ ἀγορεύειν Neque enim fas est homini cunctas diuinae operae machinas uel ingenio conprehendere uel explicare sermone. Hoc tantum perspexisse sufficiat, quod 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 necessitatis eliminet. Quo fit ut quae in terris abundare creduntur, si disponentem prouidentiam spectes, nihil usquam mali esse perpendas.
“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 sisters 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. 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, 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.”
Sed uideo te iam dudum et pondere quaestionis oneratum et rationis prolixitate fatigatum aliquam carminis exspectare dulcedinem. Accipe igitur haustum quo refectus firmior in ulteriora, contendas.”Si uis celsi iura tonantisPura sollers cernere mente,Aspice summi culmina caeli.Illic iusto foedere rerumVeterem seruant sidera pacem.Non sol rutilo concitus igneGelidum Phoebes impedit axemNec quae summo uertice mundiFlectit rapidos Vrsa meatus.Numquam occiduo lota profundoCetera cernens sidera mergiCupit oceano tingere flammas.Semper uicibus temporis aequisVesper seras nuntiat umbrasReuehitque diem Lucifer almum.Sic aeternos reficit cursusAlternus amor, sic astrigerisBellum discors exulat oris.Haec concordia temperat aequisElementa modis, ut pugnantiaVicibus cedant umida siccisIungantque fidem frigora flammisPendulus ignis surgat in altumTerraeque graues pondere sidant.Isdem causis uere tepentiSpirat florifer annus odores,Aestas Cererem feruida siccat,Remeat pomis grauis autumnus,Hiemem defluus inrigat imberHaec temperies alit ac profertQuidquid uitam spirat in orbe.Eadem rapiens condit et aufertObitu mergens orta supremo.Sedet interea conditor altusRerumque regens flectit habenasRex et dominus fons et origoLex et sapiens arbiter aequiEt quae motu concitat ire.Sistit retrahens ac uaga firmat.Nam nisi rectos reuocans itusFlexos iterum cogat in orbes,Quae nunc stabilis continet ordoDissaepta suo fonte fatiscant.Hic est cunctis communis amorRepetuntque boni fine teneri,Quia non aliter durare queant,Nisi conuerso rursus amoreRefluant causae quae dedit esse. “Iamne igitur uides quid haec omnia quae diximus consequatur?” “Quidnam.?” inquam. “Omnem,” inquit, “bonam prorsus esse fortunam.”
“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 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 with 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 no 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 glory, and the other increase his wisdom. For which cause virtue is so called, because it hath sufficient strength to overcome adversity. a For you, that are proficients in virtue, arc not come hither to be dissolute with dainties or to languish in 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 rewrad of labour. For it is placed in your power to frame to yourselves what fortune you please. For all that seemeth unsavoury either exerciseth or correcteth or punisheth.”
“Et qui id,” inquam, “fieri potest?” “Attende,” inquit. “Cum omnis fortuna uel iucunda uel aspera tum remunerandi exercendiue bonos tum puniendi corrigendiue improbos causa deferatur, omnis bona quam uel iustam constat esse uel utilem.” “Nimis quidem,” inquam, “uera ratioet si quam paulo ante docuisti prouidentiam fatumue considerent, firmis uiribus nixa sententia. Sed eam 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 igitur,” inquit, “paulisper uulgi sermonibus acce- 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, 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 praemium tribuitur bonis, 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 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 quidem qui uel sunt uel in possessione uel in prouectu uel in adeptione uirtutis, omnem quaecumque sit bonam, 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, 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, difficultas ipsa materia est. Ex quo etiam uirtus uocatur quod suis uiribus nitens non superetur aduersis. Neque enim uos in prouectu positi uirtutis diffluere deliciis et emarcescere uoluptate uenistis. Proelium cum omni fortuna nimis 1 acre conseritis, ne uos aut tristis opprimat aut iucunda corrumpat. Firmis medium uiribus occupate! Quidquid aut infra subsiste aut ultra progreditur, habet contemptum felicitatis, non habet praemium laboris. In uestra enim situm manu qualem uobis fortunam formare malitis;
“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. a He in a threefold chain the hellish porter led, And with their cruel masters flesh the savage horses fed. He did th' increasing bends of poisonous Hydra burn, And breaking Achelous' horns, did make him back return. a He on the Libyan sands did proud Antaeus kill, And with the mighty Cacus' blood Euander's wrath 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.”
omnis enim quae uidetur aspera nisi aut exercet aut corrigit punit.”Bella bis quinis operatus annisVltor Atrides Phrygiae ruinisFratris amissos thalamos piauit;Ille dum Graiae dare uela classiOptat et uentos redimit cruore,Exuit patrem miserumque tristisFoederat natae iugulum sacerdos,Fleuit amissos Ithacus sodalesQuos ferus uasto recubans in antroMersit inmani Polyphemus aluo;Sed tamen caeco furibundus oreGaudium maestis lacrimis rependit.Herculem duri celebrant labores.Ille Centauros domuit superbos,Abstulit saeuo spolium leoniFixit et certis uolucres sagittis.Poma cernenti rapuit draconiAureo laeuam grauior metallo,Cerberum traxit triplici catena.Victor immitem posuisse ferturPabulum saeuis dominum quadrigis.Hydra combusto periit ueneno,Fronte turpatus Achelous amnisOra demersit pudibunda ripis.Strauit Antaeum Libycis harenis,Cacus Euandri satiauit irasQuosque pressurus foret altus orbisSaetiger spumis umeros notauit.Vltimus caelum 1 labor inreflexoSustulit collo pretiumque rursusVltimi caelum meruit laboris.Ite nunc fortes ubi celsa magniDucit exempli uia! Cur inertesTerga nudatis? Superata tellusSidera donat.