case. Should God, too liberal of His gold, their greedy wishes hear, And with bright honour them adorn; yet all that nothing were, Since ravenous minds, devouring all, for more are ready still. What bridle can contain in bounds this their contentless will, When filled with riches they retain the thirst of having more? He is not rich that fears and grieves, and counts himself but poor.'
III.
Wherefore if fortune should plead with thee thus in her own defence, doubtless thou wouldst not have a word to answer her. But if there be any thing which thou canst allege in thy own defence, thou must utter it. We will give thee full liberty to speak." Then I said: "These things make a fair show and, being set out with pleasant rhetoric and music, delight only so long as they are heard. But those which are miserable have a deeper feeling of 183 BOETHII est. Itaque cum haec auribus insonare desierint, insitus animum maeror praegrauat." Et ilia: " Ita 10 est/' inquit. " Haec enim nondum morbi tui remedia sed adhuc contumacis aduersum curationem doloris fomenta quaedam sunt. Nam quae in profundum sese penetrent, cum tempestiuum fuerit admouebo.
Verumtamen ne te existimari miserum uelis, an 15 numerum modumque tuae felicitatis oblitus es?
Taceo quod desolatum parente summorum te uirorum cura suscepit delectusque in affinitatem principum ciuitatis, quod pretiosissimum propinquitatis genus est, prius carus quam proximus esse coepisti.
20 Quis non te felicissimum cum tanto splendore socerorum, cum coniugis pudore, cum masculae quoque prolis opportunitate praedicauit? Praetereo, libet enim praeterire communia, sumptas in adulescentia negatas senibus dignitates; ad singularem felicitatis tuae 25 cumulum uenire delectat. Si quis rerum mortalium fructus ullum beatitudinis pondus habet, poteritne illius memoria lucis quantalibet ingruentium malorum mole deleri, cum duos pariter consules liberos tuos domo prouehi sub frequentia patrum, sub plebis 30 alacritate uidisti, cum eisdem in curia curules insidentibus tu regiae laudis orator ingenii gloriam facundiaeque meruisti, cum in circo duorum medius consulum circumfusae multitudinis expectationem triumphal! largitione satiasti? Dedisti ut opinor 35 uerba fortunae, dum te ilia demulcet, dum te ut 184 CONSOLAT. PHILOSOPH. II.
their miseries. Therefore, when the sound of these things is past, hidden sorrow oppresseth the mind." " It is so indeed," quoth she, " for these be not the remedies of thy disease, but certain fomentations to assuage thy grief, which as yet resisteth all cure. But when it shall be time, I will apply that which shall pierce to the quick. And yet there is no cause why thou shouldst think thyself miserable. Hast thou forgotten how many ways, and in what degree thou art happy?
I pass over with silence that, having lost thy father, thou wert provided for by men of the best sort, and, being chosen to have affinity with the chiefest of the city, thou begannest sooner to be dear unto them than to be akin, which is the most excellent kind of kindred. Who esteemed thee not most happy, having so noble a father-in-law, so chaste a wife, and so noble sons? I say nothing (for I will not speak of ordinary matters) of the dignities denied to others in their age, and granted to thee in thy youth. I desire to come to the singular top of thy felicity. If any fruit of mortal things hath any weight of happiness, can the remembrance of that light be destroyed with any cloud of miseries that can overcast thee? When thou sawst thy two sons being both Consuls together carried from their house, the Senators accompanying them, and the people rejoicing with them; when, they sitting in the Senate in their chairs of state, thou making an oration in the King's praise deservedst the glory of wit and eloquence. When in public assembly, thou, standing betwixt thy two sons, didst satisfy with thy triumphant liberality the expectation of the multitudes gathered together, I suppose thou flatteredst fortune, while she fawned thus upon thee, as her dearest friend. 02 185 BOETHII delicias suas fouet. Munus quod nulli umquam priuato commodauerat abstulisti. Visne igitur cum fortuna calculum ponere? Nunc te primum liuenti oculo praestrinxit. Si nutnerum modumque laetorura 40 tristiumue consideres, adhuc te felicem negare non possis. Quod si idcirco te fortunatum esse non aestimas, quoniam quae tune laeta uidebantur abie- runt, non est quod te miserum putes, quoniam quae nunc creduntur maesta praetereunt. An tu in hanc 45 uitae scaenam nunc primum subitus liospesque uenisti? Vllamne humanis rebus inesse constantiam reris, cum ipsum saepe hominem uelox hora dissoluat? Nam etsi rara est fortuitis manendi fides, ultimus tamen uitae dies mors quaedam fortunae est etiani 50 manentis. Quid igitur referre putas, tune illam moriendo deseras an te ilia fugiendo?
III.
Cum polo Phoebus roseis quadrigis Lucem spargere coeperit, Pallet albentes hebetata uultus Flammis Stella prementibus. 5 Cum nemus flatu Zephyri tepentis Vernis inrubuit rosis, Spiret insanum nebulosus Auster: lam spinis abeat decus. Saepe tranquillo radiat sereno 10 Immotis mare fluctibus, Saepe feruentes Aquilo procellas Verso concitat aequore. Rara si constat sua forma niuudo, Si tantas uariat uices, 186 CONSOLAT. PHILOSOPH. II.
Thou obtainedst more at her hands than ever private man had before thee. Wilt thou then reckon with fortune? This is the first time that ever she frowned upon thee. If thou considerest the number and measure of thy joyful and sad accidents, thou canst not choose but think thyself fortunate hitherto; and if thou esteemest not thyself fortunate because those things which seemed joyful are past, there is no cause why thou shouldst think thyself miserable, since those things which thou now takest to be sorrowful do pass. Comest thou now first as a pilgrim and stranger into the theatre of this life? Supposest thou to find any constancy in human affairs, since that man himself is soon gone? For although things subject to fortune seldom keep touch in staying, yet the end of life is a certain death, even of that fortune which remaineth. Wherefore, what matter is it whether thou by dying leavest it, or it forsaketh thee by flying?
III.
When Phoebus with his rosy team Showeth his lightsome beam, The dull and darkened stars retire Yielding to greater fire. When Zephyrus his warmth doth bring, Sweet roses deck the spring; Let noisome Auster blow apace, Plants soon will lose their grace. The sea hath often quiet stood With an unmoved flood, And often is turmoiled with waves, When boisterous Boreas raves. If thus the world never long tarry The same, but often vary, 187 BOETHII 15 Crede fortunis hominum caducis, Bonis crede fugacibus. Constat aeterna positumque lege est Vt constet genitum nihil."
IV.
Turn ego: " Vera/' inquam, " commemoras, o uirtutum omnium matrix, nee infitiari possum pro- speritatis meae uelocissimum cursum. Sed hoc est quod recolentem uehementius coquit. Nam in 5 omni aduersitate fortunae infelicissimum est genus infortunii fuisse felicem." "Sed quod tu," inquit, " falsae opinionis supplicium luas, id rebus iure imputare non possis. Nam si te hoc inane nomen fortuitae felicitatis mouet, quam pluribus maximisque 10 abundes mecum reputes licet. Igitur si quod in omni fortunae tuae censu pretiosissimum possidebas, id tibi diuinitus inlaesum adhuc inuiolatumque seruatur, poterisne meliora quaeque retinens de infortunio iure causari?
15 Atqui uiget incolumis illud pretiosissimum generis humani decus Symmachus socer et quod uitae pretio non segnis emeres, uir totus ex sapientia uirtutibusque factus suarum securus tuis ingemiscit iniuriis. Viuit uxor ingenio modesta, pudicitia pudore praecellens 20 et, ut omnes eius dotes breuiter includam, patri similis. Viuit inquam tibique tantum uitae huius exosa spiritum seruat quoque uno felicitatem minui tuam uel ipsa concesserim, tui desiderio lacrimis ac dolore tabescit. 188 CONSOLAT. PHTLOSOPH. II.
On fading fortunes then rely, Trust to those goods that fly.
An everlasting law is made, That all tilings born shall fade."
IV.
To which I answered: " The things which thou reportest are true, O nurse of all virtues, and I cannot deny the most speedy course of my pro sperity. But this is that which vexeth me most, when I remember it. For in all adversity of fortune it is the most unhappy kind of misfortune to have been happy." " But," quoth she, " thou canst not justly impute to the things themselves that thou art punished for thy false opinion. For if this vain name of casual felicity moveth thee, let us make accompt with how many and how great things thou aboundest. Wherefore, if that which in all thy revenues of fortune thou esteemest most precious doth still by God's providence remain safe and untouched, canst thou, retaining the best, justly complain of misfortune?
But thy father-in-law, Symmachus (that most excellent ornament of mankind) liveth in safety, and for the obtaining of which thou wouldst willingly spend thy life, that man wholly framed to wisdom and virtues, being secure of his own, mourneth for thy injuries. Thy wife liveth, modest in disposition, eminent in chastity, and, to rehearse briefly all her excellent gifts, like her father. She liveth, I say, and weary of her life reserveth her breath only for thee. In which alone even I must grant that thy felicity is diminished, she consumeth herself with tears and grief for thy sake.
189 BOETHII 25 Quid dicam liberos consulares quorum iam, ut in id aetatis pueris, uel paterni uel auiti specimen elucet ingenii? Cum igitur praecipua sit mortalibus uitae cura retinendae, o te si tua bona cognoscas felicem, cui suppetunt etiam nunc quae uita nemo dubitat 30 esse cariora! Quare sicca iam lacrimas. Nondum est ad unum omnes exosa fortuna nee tibi nimium ualida tempestas incubuit, quando tenaces haerent ancorae quae nee praesentis solamen nee futuri spem temporis abesse patiantur."
35 " Et haereant," inquam, " precor; illis namque manentibtis, utcumque se res habeant, enatabimus. Sed quantum ornamentis nostris decesserit, uides." Et ilia: "Promouimus/' inquit, "aliquantum, site nondum totius tuae sortis piget. Sed delicias tuas 40 ferre non possum qui abesse aliquid tuae beatitu- dini tarn luctuosus atque anxius conqueraris. Quis est enim tarn conpositae felicitatis ut non aliqua ex parte cum status sui qualitate rixetur? Anxia enim res est humanorum condicio bonorum et quae uel 45 numquam tota proueniat uel numquam perpetua subsistat. Huic census exuberat, sed est pudori degener sanguis; hunc nobilitas notum facit, sed angustia rei familiaris inclusus esse mallet ignotus. Ille utroque circumfluus uitam caelibem deflet; ille 50 nuptiis felix orbus liberis alieno censum nutrit heredi. Alius prole laetatus filii filiaeue delictis maestus 190 CONSOLAT. PHILOSOPH. II.
What should I speak of thy children, which have been Consuls, in whom already, as in children of that age, their father's or grandfather's good dis position appeareth? Wherefore, since the greatest care that mortal men have is to save their lives, O happy man that thou art, if thou knowest thine own wealth, who still hast remaining those things which no man doubteth to be dearer than life itself? And therefore cease weeping. Fortune hath not hitherto showed her hatred against you all, neither art thou assailed with too boisterous a storm, since those anchors hold fast which permit neither the comfort of the time present nor the hope of the time to come to be wanting."
" And I pray God," quoth I, " that they may hold fast, for so long as they remain, howsoever the world goeth we shall escape drowning. But thou seest how great a part of our ornaments is lost." " We have gotten a little ground," quoth she, " if thy whole estate be not irksome unto thee. But I cannot suffer thy daintiness, who with such lamentation and anxiety complaineth that something is wanting to thy happiness. For who hath so entire happiness that he is not in some part offended with the condition of his estate? The nature of human felicity is doubtful and uncertain, and is neither ever wholly obtained, or never lasteth always. One man hath great revenues, but is contemned for his base lineage. Another's nobility maketh him known, but, oppressed with penury, had rather be unknown. Some, abounding with both, bewail their life without marriage. Some other, well married but wanting children, provideth riches for strangers to inherit. Others, finally, having children, mournfully bewail the vices which their sons or daughters are given 191 BOETHII inlacrimat. Idcirco nemo facile cum fortunae suae condicione concordat; inest enim singulis quod inexpertus ignoret, expertus exhorreat. Adde quod 55 felicissimi cuiusque delicatissimus sensus est et nisi ad nutum cuncta suppetant, omnis aduersitatis insolens minimis quibusque prosternitur; adeo perexigua sunt quae fortunatissimis beatitudinis summam detrahunt. Quam multos esse coniectas qui sese caelo proximos 60 arbitrentur, si de fortunae tuae reliquiis pars eis minima contingat? Hie ipse locus quern tu exilium uocas, incolentibus patria est; adeo nihil est miserum nisi cum putes contraque beata sors omnis est aequa- nimitate tolerantis. Quis est ille tarn felix qui cum 65 dederit inpatientiae manus, statum suum mutare non optet? Quam multis amaritudinibus humanae felici- tatis dulcedo respersa est! Quae si etiam fruenti iucunda esse uideatur, tamen quo minus cum uelit abeat retineri non possit. Liquet igitur quam sit 70 mortalium rerum misera beatitudo quae nee apud aequanimos perpetua perdurat necanxios totadelectat.
Quid igitur o mortales extra petitis intra uos positam felicitatem? Error uos inscitiaque confundit.
Ostendam breuiter tibi summae cardinem felicitatis.
75 Estne aliquid tibi te ipso pretiosius? Nihil inquies. Igitur si tui compos fueris, possidebis quod nee tu amittere umquam uelis nee fortuna possit auferre. Atque ut agnoscas in his fortuitis rebus beatitudinem CONSOLAT. PHILOSOPH. II.
to. So that scarce any man is pleased with the condition of his fortune. For there is something in every estate, which without experience is not known,, and being experienced doth molest and trouble. Besides that, those which are most happy are most sensible," and unless all things fall out to their liking, impatient of all adversity, every little cross overthrows them, so small are the occasions which take from the most fortunate the height of their happiness. How many are there, thinkest thou, which would think themselves almost in Heaven if they had but the least part of the remains of thy fortune? This very place, which thou callest banishment, is to the inhabitants thereof their native land. So true it is that nothing is miserable but what is thought so, and contrariwise, every estate is happy if he that bears it be content. Who is so happy that if he yieldeth to discontent, desireth not to change his estate? How much bitterness is mingled with the sweetness of man's felicity, which, though it seemeth so pleasant while it is enjoyed, yet can it not be retained from going away when it will. And by this it appeareth how miserable is the blessedness of mortal things, which neither endureth alway with the contented, nor wholly delighteth the pensive.
Wherefore, O mortal men, why seek you for your felicity abroad, which is placed within yourselves? Error and ignorance do confound you. I will briefly show thee the centre of thy chiefest happiness. Is there anything more precious to thee than thyself? I am sure thou wilt say, nothing. Wherefore, if thou enjoyest thyself, thou shalt possess that which neither thou wilt ever wish to lose nor fortune can take away. And that thou mayst acknowledge that 193 BOETHII constare non posse, sic collige. Si beatitude est sum- BO mum naturae bonum ratione degentis nee est summum bonum quod eripi ullo modo potest, quoniam prae- cellit id quod nequeat auferri, manifestum est quoniam l ad beatitudinem percipiendam fortunae instabilitas adspirare non possit. Ad haec quern caduca ista 85 felicitas uehit uel scit earn uel nescit esse mutabilem. Si nescit, quaenam beata sors esse potest ignorantiae caecitate? Si scit, metuat necesse est, ne amittat quod amitti posse non dubitat; quare continuus timor non sinit esse felicem. An uel si amiserit, 90 neglegendum putat? Sic quoque perexile bonum est quod aequo animo feratur amissum. Et quoniam tu idem es cui persuasum atque insitum permultis demon strationibus scio mentes hominum nullo modo esse mortales cumque clarum sit fortuitam felicitatem 95 corporis morte fmiri, dubitari nequit, si haec afferre beatitudinem potest, quin omne mortalium genus in miseriam mortis fine labatur. Quod si multos scimus beatitudinis fructum non morte solum uerum etiam doloribus suppliciisque quaesisse, quonam modo prae- 100 sens facere beatos potest quae miseros transacta non efficit?
IV.
Quisquis uolet perennem Cautus ponere sedem Stabilisque nee sonori Sterni flatibus Euri 6 Et fluctibus minantem Curat spernere pontum, 1 quin codices.
CONSOLAT. PHILOSOPH. II.
blessedness cannot consist in these casual things, gather it thus. If blessedness be the chiefest good of nature endued with reason, and that is not the chiefest good which may by any means be taken away, because that which cannot be taken away is better, it is manifest that the instability of fortune cannot aspire to the obtaining of blessedness. More over, he that now enjoyeth this brittle felicity, either knoweth it to be mutable or no. If not, what estate can be blessed by ignorant blindness? And if he knoweth it, he must needs fear lest he lose that which he doubteth not may be lost, wherefore con tinual fear permitteth him not to be happy. Or though he should lose it, doth he think that a thing of no moment? But so it were a very small good which he would be content to lose. And because thou art one whom I know to be fully persuaded and convinced by innumerable demonstrations that the souls of men are in no wise mortal, and since it is clear that casual felicity is ended by the body's death, there is no doubt, if this can cause blessedness, but that all mankind falleth into misery by death. But if we know many who have sought to reap the fruit of blessedness, not only by death, but also by affliction and torments, how can present happiness make men happy, the loss of which causeth not misery?
IV.
Who with an heedful care Will an eternal seat prepare, Which cannot be down cast By force of windy blast, And will the floods despise, When threatening billows do arise, 195 BOETHII Montis cacumen alti, Bibulas uitet harenas. Illud proteruus Auster 10 Totis uiribus urget, Hae pendulum solutae Pondus ferre recusant. Fugiens periculosam Sortem sedis amoenae 15 Humili domum memento Certus figere saxo. Quamuis tonet ruinis Miscens aequora uentus, Tu conditus quieti 20 Felix robore ualli Duces serenus aeuum Rid ens aetheris iras.
V.
Sed quoniam rationum iam in te mearum fomenta descendant, paulo ualidioribus utendum puto. Age enim si iam caduca et momentaria fortunae dona non essent, quid in eis est quod aut uestrum umquam 5 fieri queat aut non perspectum consideratumque uilescat? Diuitiaene uel uestra uel sui natura pre- tiosae sunt? Quid earum potius, aurumne an uis congesta pecuniae? Atqui haec effundendo magis quam coaceruando melius nitent, si quidem auaritia 10 semper odiosos, claros largitas facit. Quod si manere apud quemque non potest quod transfertur in ftlterum, tune est pretiosa pecunia cum translata in alios " Literally, "These shifting sands refuse to bear the weight laid upon them."
196 CONSOLAT. PHILOSOPH. II.
He not on hills must stand, Nor on the dangerous sinking sand.
For there the winds will threat, And him with furious tempests beat.
And here the ground too weak Will with the heavy burden break."
Fly then the dangerous case Of an untried delightful place, And thy poor house bestow In stony places firm and low.
For though the winds do sound, And waves of troubled seas confound Yet thou to rest disposed In thy safe lowly vale inclosed, Mayst live a quiet age, Scorning the air's distempered rage.
V.
But since the soothing of my reasons begins to sink into thee, I will use those which are somewhat more forcible. Go to then, if the gifts of fortune were not brittle and momentary, what is there in them which can either ever be made your own, or, well weighed and considered, seemeth not vile and of no accompt? Are riches precious in virtue either of their own nature or of yours? What part of them can be so esteemed of? The gold or the heaps of money? But these make a fairer show when they are spent than when they are kept. For covetousness alway maketh men odious, as liberality famous. And if a man cannot have that which is given to another, then money is precious when, bestowed upon others, by the use of liberality it is not possessed any longer.
197 BOETHII largiendi usu desinit possideri. At eadem si apud unum quanta est ubique gentium congeratur, ceteros 15 sui inopes fecerit. Et uox quidem tota pariter multorum replet auditum; uestrae uero diuitiae nisi comminutae in plures transire non possunt. Quod cum factum est, pauperes necesse est faciant quos relinquunt. O igitur angustas inopesque diuitias 20 quas nee habere totas pluribus licet et ad quemlibet sine ceterorum paupertate non ueniunt! An gem- marum fulgor oculos trahit? Sed si quid est in hoc splendore praecipui, gemmarum est lux ilia non hominum, quas quidem mirari homines uehementer 25 admiror. Quid est enim carens animae motu atque compage quod animatae rationabilique naturae pul- chrum esse iure uideatur? Quae tametsi conditoris opera suique distinctione postremae aliquid pulchri- tudinis trahunt, infra uestram tamen excelleiitiam 30 conlocatae admirationem uestram nullo modo mere- bantur. An uos agrorum pulchritudo delectat? Quidni? Est enim pulcherrimi operis pulchra portio. Sic quondam sereni maris facie gaudemus; sic caelum sidera lunam solemque miramur. Num te horum 35 aliquid attingit? Num audes alicuius talium splendore gloriari? An uernis floribus ipse distingueris aut tua in aestiuos fructus intumescit ubertas? Quid inanibus gaudiis raperis? Quid externa bona pro tuis amplexaris? Numquam tua faciet esse fortuna quae 40 a te natura rerum fecit aliena. Terrarum quidem fructus animantium procul dubio debentur alimentis. Sed si, quod naturae satis est, replere indigentiam uelis, nihil est quod fortunae affluentiam petas. Faucis enim minimisque natura contenta est, cuius 198 CONSOLAT. PHILOSOPH. II.
But if all the money in the whole world were gathered into one man's custody, all other men should be poor. The voice at the same time wholly filleth the ears of many, but your riches cannot pass to many, except they be diminished, which being done, they must needs make them poor whom they leave. O scant and poor riches, which neither can be wholly possessed of many, and come to none without the impoverishment of others! Doth the glittering of jewels draw thy eyes after them? But if there be any great matter in this show, not men but the jewels shine, which I exceedingly marvel that men admire. For what is there wanting life and members that may justly seem beautiful to a nature not only endued with life but also with reason? Which, though by their maker's workmanship and their own variety they have some part of basest beauty, yet it is so far inferior to your excellency that it did in no sort deserve your admiration. Doth the pleasant prospect of the fields delight you? Why not? For it is a fair portion of a most fair work. So we are delighted with a calm sea, so we admire the sky, the stars, the sun, and the moon. Do any of these belong to thee? Darest thou boast of the beauty which any of them have? Art thou thyself adorned with May flowers? Or doth thy fertility teem with the fruits of summer? Why rejoicest thou vainly? Why embracest thou outward goods as if they were thine own? Fortune will never make those things thine which by the appointment of Nature belong not to thee. The fruits of the earth are doubtless appointed for the sustenance of living creatures. But if thou wilt only satisfy want, which sufficeth Nature, there is no cause to require the superfluities of fortune. For Nature is contented with little and with the 199 BOETHII 45 satietatem si superfluis urgere uelis, aut iniucundum quod infuderis fiet aut noxium. lam uero pulchrum uariis fulgere uestibus putas, quarum si grata intuitu species est, aut materiae naturam aut ingenium mirabor artificis. An uero te longus ordo famulorum 50 facit esse felicem? Qui si uitiosi moribus sint, per- niciosa domus sarcina et ipsi domino uehementer inimica; sin uero probi, quonam modo in tuis opibus aliena probitas numerabitur? Ex quibus omnibus nihil horum quae tu in tuis conputas bonis tuum esse 55 bonum liquido monstratur. Quibus si nihil inest appetendae pulchritudinis, quid est quod uel amissis doleas uel laeteris retentis? Quod si iiatura pulchra sunt, quid id tua refert? Nam haec per se a tuis quoque opibus sequestrata placuissent. Neque enirn 60 idcirco sunt pretiosa quod in tuas uenere diuitias, sed quoniam pretiosa uidebantur, tuis ea diuitiis adnumerare maluisti. Quid autem tanto fortunae strepitu desideratis? Fugare credo indigentiam copia quaeritis. Atqui hoc uobis in contrarium cedit.
65 Pluribus quippe adminiculis opus est ad tuendam pretiosae supellectilis uarietatem, uerumque illud est permultis eos indigere qui permulta possideant contraque minimum qui abundantiam suam naturae necessitate non ambitus superfluitate metiantur.
70 Itane autem nullum est proprium uobis atque in- situm bonum ut in externis ac sepositis rebus bona uestra quaeratis? Sic rerum uersa condicio est ut diuinum merito rationis animal non aliter sibi 200 CONSOLAT. PHILOSOPH. II,