XXIX. Whether the king's favour and his friendship are able to make any man wealthy and powerful: and how other friends come with wealth, and again with wealth depart. XXX. p. 103. How the poet sung, that more men rejoiced at the error of the foolish people, than rejoiced at true sayings: that is, that they thought any one better than he was. Then do they rejoice at that which should make them ashamed. XXXI. p. 107. How he shall suffer many troubles, who shall yield to the lusts of the body; and how any one may, by the same rule, say that cattle are happy, if he say that those men are happy who follow the lusts of their body. XXXII. p. 111. How this present wealth hinders the men who are attracted to the true felicities: and how wisdom is one single faculty of the soul, and is, nevertheless, better than all the faculties of the body; and though any one should collect together all these present goods, yet cannot he the sooner be so happy as he would, nor has he afterwards that which he before expected. XXXIII. p. 115. How Wisdom, having taught the Mind the resemblances. of the true felicities, would then teach it the true felicities themselves: also of the five objects of desire, namely, wealth, and power, and honour, and glory, and pleasure. XXXIV. p. 119. How Wisdom, having explained what the highest good was, would then explain to him where it was; and how from the great good come the less. XXXV. p. 135. How Wisdom instructed the Mind, that it should seek within itself what it before sought around it, and should dismiss vain anxieties as it best might: and how God directs all creatures and all good things with the rudder of his goodness. b p. 155. XXXVI. Du Mod ræde pam Frdome hit onzeate him God peahte duph hine phe pehte. J for hpý se zoda Lod læte æniz yfel beon. J hu reo zesceadpirner bad pod hit sæte on hipe scpidpæne. J heo rceolde beon hir lasteap. hu heo sæde dæt tu þing pænen pilla J anpeals. gif hpam ðapa auþɲes pana pæne. pheopa ne mihte napen buton oppum nauht don:. XXXVII. p. 170. Be pam ofeɲmodan ɲican unɲihtpisan. J hu mon hehp pone hearod beah ær þær æpnepezer ende. and hu mon rceolde ælcne mon hatan be pam deope pe he gelicost pære:. XXXVIII. p. 186. Be Troia gepinne. hu Eulixer se cýning hæfde tpa deoda unden þam Larepe. and hu hir þeznas puɲdan forsceapene to pildeopum. XXXIX. p. 194. Be pihtne flounge J be unpihtne. J be pýhtum eableane. J hu [mistlice pitaj manigfealde eapropa] cumap to þam zodum rpa hi to pam yfelum rceoloan. J be pæne foɲeteohunza Loder be dæne pynde :· XL. p. 210. Du ælc pýnd beop god. sam heo mannum god pince. sam heo hım yfel ðince:· XLI. p. 234. Du Omenus se zoda sceop heɲede pa runnan. J be pam Freodome:. XLII. p. 244. Du pe sceoldan callon mæzne spýɲian æfter Lode. ælc be his andzites mæpe:· p. 256. XXXVI. How the Mind said to Wisdom, that it perceived that God said to it through him that which he said: and asked, why the good God suffers any evil to be: and how Reason desired the Mind to sit in her chariot, and she would be its guide: and how she said that will and power were two things; and that if to any man there were a deficiency of either of them, neither of them could without the other effect anything. .XXXVII. p. 171. Of proud and unjust rulers; and how man should have the crown at the end of the course: and how we should describe every man by the beast which he was most like. XXXVIII. p. 187. Of the Trojan war: how Ulysses the king had two countries under the Cæsar: and how his thanes were transformed into wild beasts. XXXIX. p. 195. Of right hatred, and of unright, and of just recompense: and how various punishments and manifold misfortunes come to the good, as they should to the wicked: and concerning the predestination of God, and concerning destiny. p. 211. XL. How every fortune is good, whether it seem good to men, or whether it seem evil to them. XLI. p. 235. How Homer the good poet praised the sun and concerning freedom. XLII. p. 245. How we ought with all our power to inquire after God, every one according to the measure of his understanding. p. 257. |