The Theological Tractates and The Consolation of Philosophy Part 12

V.

When I had uttered these speeches with continued grief, she, with an amiable countenance and nothing moved with my complaints, said: "When I first saw thee sad and weeping, I forthwith knew thee to be in misery and banishment. But I had not known how far off thou wert banished, if thy speech had not bewrayed it. O how far art thou gone from thy country, not being driven away, but wandering of thine own accord! Or if thou hadst rather be thought to have been driven out, it hath been only by thyself; for never could any other but thyself have done it; for if thou rememberest of what country thou art, it is not governed as Athens was wont to be, by the mult.i.tude, but 'one is its ruler, one its king,'[98] who desires to have abundance of citizens, and not to have them driven away. To be governed by whose authority, and to be subject to her laws, is the greatest freedom that can be. Art thou ignorant of that most ancient law of thy city, by which it is decreed that he may not be banished that hath made choice of it for his dwelling-place;[99]

for he that is within her fort or hold need not fear lest he deserve to be banished? But whosoever ceaseth to desire to dwell in it, ceaseth likewise to deserve so great a benefit. Wherefore the countenance of this place moveth me not so much as thy countenance doth. Neither do I much require thy library adorned with ivory adornments, and its crystal walls, as the seat of thy mind, in which I have not placed books, but that which makes books to be esteemed of, I mean the sentences of my books, which were written long since. And that which thou hast said of thy deserts to the common good, is true indeed, but little in respect of the many things which thou hast done. That which thou hast reported, either of the honesty or of the falseness of those things which are objected against thee, is known to all men. Thou didst well to touch but briefly the wickedness and deceit of thy accusers, for that the common people to whose notice they are come do more fitly and largely speak of them. Thou hast also sharply rebuked the unjust Senate's deed. Thou hast also grieved at our accusation, and hast bewailed the loss or diminishing of our good name; and lastly, thy sorrow raged against fortune, and thou complainedst that deserts were not equally rewarded.

In the end of thy bitter verse, thou desiredst that the earth might be governed by that peace which heaven enjoyeth. But because thou art turmoiled with the mult.i.tude of affections, grief and anger drawing thee to divers parts, in the plight thou art now, the more forcible remedies cannot be applied unto thee; wherefore, for a while, we will use the more easy, that thy affections, which are, as it were, hardened and swollen with perturbations, may by gentle handling be mollified and disposed to receive the force of sharper medicines.

[98] Hom. _Il._ ii. 204.

[99] Cf. Cicero, _Pro domo sua_. 29. 77.

VI.

c.u.m Phoebi radiis graue Cancri sidus inaestuat, Tum qui larga negantibus Sulcis semina credidit, Elusus Cereris fide 5 Quernas pergat ad arbores.

Numquam purpureum nemus Lecturus uiolas petas c.u.m saeuis aquilonibus Stridens campus inhorruit, 10 Nec quaeras auida manu Vernos stringere palmites, Vuis si libeat frui; Autumno potius sua Bacchus munera contulit. 15 Signat tempora propriis Aptans officiis deus Nec quas ipse coercuit Misceri pat.i.tur uices.

Sic quod praecipiti uia 20 Certum deserit ordinem Laetos non habet exitus.

VI.

When hot with Phoebus' beams The Crab casts fiery gleams, He that doth then with seed Th'unwilling furrows feed, Deceived of his bread Must be with acorns fed.

Seek not the flowery woods For violets' sweet buds, When fields are overcast With the fierce northern blast, Nor hope thou home to bring Vine-cl.u.s.ters in the Spring If thou in grapes delight: In autumn Bacchus' might With them doth deck our clime.

G.o.d every several time With proper grace hath crowned Nor will those laws confound Which He once settled hath.

He that with headlong path This certain order leaves, An hapless end receives.

VI.

Primum igitur paterisne me pauculis rogationibus statum tuae mentis attingere atque temptare, ut qui modus sit tuae curationis intellegam?" "Tu uero arbitratu," inquam, "tuo quae uoles ut responsurum rogato." Tum illa: "Huncine," inquit, "mundum temerariis agi fortuitisque casibus putas, an ullum credis ei regimen inesse rationis?" "Atqui," inquam, "nullo existimauerim modo ut fortuita temeritate tam certa moueantur, uerum operi suo conditorem praesidere deum scio nec umquam fuerit dies qui me ab hac sententiae ueritate depellat."

"Ita est," inquit. "Nam id etiam paulo ante cecinisti, hominesque tantum diuinae exortes curae esse deplorasti. Nam de ceteris quin ratione regerentur, nihil mouebare. Papae autem! Vehementer admiror cur in tam salubri sententia locatus aegrotes. Verum altius perscrutemur; nescio quid abesse coniecto.

"Sed dic mihi, quoniam deo mundum regi non ambigis, quibus etiam gubernaculis regatur aduertis?" "Vix," inquam, "rogationis tuae sententiam nosco, nedum ad inquisita respondere queam." "Num me," inquit, "fefellit abesse aliquid, per quod, uelut hiante ualli robore, in animum tuum perturbationum morbus inrepserit? Sed dic mihi, meministine, quis sit rerum finis, quoue totius naturae tendat intentio?" "Audieram," inquam, "sed memoriam maeror hebetauit." "Atqui scis unde cuncta processerint?" "Noui,"

inquam, deumque esse respondi. "Et qui fieri potest, ut principio cognito quis sit rerum finis ignores? Verum hi perturbationum mores, ea ualentia est, ut mouere quidem loco hominem possint, conuellere autem sibique totum exstirpare non possint.

Sed hoc quoque respondeas uelim, hominemne te esse meministi?" "Quidni,"

inquam, "meminerim?" "Quid igitur h.o.m.o sit, poterisne proferre?" "Hocine interrogas an esse me sciam rationale animal atque mortale? Scio et id me esse confiteor." Et illa: "Nihilne aliud te esse nouisti?" "Nihil."

"Iam scio," inquit, "morbi tui aliam uel maximam causam; quid ipse sis, nosse desisti. Quare plenissime uel aegritudinis tuae rationem uel aditum reconciliandae sospitatis inueni. Nam quoniam tui obliuione confunderis, et exsulem te et exspoliatum propriis bonis esse doluisti. Quoniam uero quis sit rerum finis ignoras, nequam homines atque nefarios potentes felicesque arbitraris. Quoniam uero quibus gubernaculis mundus regatur oblitus es, has fortunarum uices aestimas sine rectore fluitare--magnae non ad morb.u.m modo uerum ad interitum quoque causae. Sed sospitatis auctori grates, quod te nondum totum natura dest.i.tuit. Habemus maximum tuae fomitem salutis ueram de mundi gubernatione sententiam, quod eam non casuum temeritati sed diuinae rationi subditam credis. Nihil igitur pertimescas; iam tibi ex hac minima scintillula uitalis calor inluxerit. Sed quoniam firmioribus remediis nondum tempus est et eam mentium constat esse naturam, ut quotiens abiecerint ueras falsis opinionibus induantur ex quibus orta perturbationum caligo uerum illum confundit intuitum, hanc paulisper lenibus mediocribusque fomentis attenuare temptabo, ut dimotis fallacium affectionum tenebris splendorem uerae lucis possis agnoscere.

VI.

First, therefore, wilt thou let me touch and try the state of thy mind by asking thee a few questions, that I may understand how thou art to be cured?" To which I answered: "Ask me what questions thou wilt, and I will answer thee." And then she said: "Thinkest thou that this world is governed by haphazard and chance? Or rather dost thou believe that it is ruled by reason?" "I can," quoth I, "in no manner imagine that such certain motions are caused by rash chance. And I know that G.o.d the Creator doth govern His work, nor shall the day ever come to draw me from the truth of that judgment."

"It is so," saith she, "for so thou saidst in thy verse a little before, and bewailedst that only men were void of G.o.d's care; for as for the rest, thou didst not doubt but that they were governed by reason. And surely I cannot choose but exceedingly admire how thou canst be ill affected, holding so wholesome an opinion. But let us search further; I guess thou wantest something, but I know not what.

Tell me, since thou doubtest not that the world is governed by G.o.d, canst thou tell me also by what means it is governed?" "I do scarcely,"

quoth I, "understand what thou askest, and much less am I able to make thee a sufficient answer." "Was I," quoth she, "deceived in thinking that thou wantedst something by which, as by the breach of a fortress, the sickness of perturbations hath entered into thy mind? But tell me, dost thou remember what is the end of things? Or to what the whole intention of nature tendeth?" "I have heard it," quoth I, "but grief hath dulled my memory." "But knowest thou from whence all things had their beginning?" "I know," quoth I, and answered, that from G.o.d. "And how can it be that, knowing the beginning, thou canst be ignorant of the end? But this is the condition and force of perturbations, that they may alter a man, but wholly destroy, and as it were root him out of himself, they cannot.

But I would have thee answer me to this also; dost thou remember that thou art a man?" "Why should I not remember it?" quoth I. "Well then, canst thou explicate what man is?" "Dost thou ask me if I know that I am a reasonable and mortal living creature? I know and confess myself to be so." To which she replied: "Dost thou not know thyself to be anything else?" "Not anything."

"Now I know," quoth she, "another, and that perhaps the greatest, cause of thy sickness: thou hast forgotten what thou art. Wherefore I have fully found out both the manner of thy disease and the means of thy recovery; for the confusion which thou art in, by the forgetfulness of thyself, is the cause why thou art so much grieved at thy exile and the loss of thy goods. And because thou art ignorant what is the end of things, thou thinkest that lewd and wicked men be powerful and happy; likewise, because thou hast forgotten by what means the world is governed, thou imaginest that these alternations of fortune do fall out without any guide, sufficient causes not only of sickness, but also of death itself. But thanks be to the author of thy health, that Nature hath not altogether forsaken thee. We have the greatest nourisher of thy health, the true opinion of the government of the world, in that thou believest that it is not subject to the events of chance, but to divine reason. Wherefore fear nothing; out of this little sparkle will be enkindled thy vital heat. But because it is not yet time to use more solid remedies, and it is manifest that the nature of minds is such that as often as they cast away true opinions they are possessed with false, out of which the darkness of perturbations arising doth make them that they cannot discern things aright, I will endeavour to dissolve this cloud with gentle and moderate fomentations; that having removed the obscurity of deceitful affections, thou mayest behold the splendour of true light.

VII.

Nubibus atris Condita nullum Fundere possunt Sidera lumen.

Si mare uoluens 5 Turbidus Auster Misceat aestum, Vitrea dudum Parque serenis Vnda diebus 10 Mox resoluto Sordida caeno Visibus obstat.

Quique uagatur Montibus altis 15 Defluus amnis, Saepe resist.i.t Rupe soluti Obice saxi.

Tu quoque si uis 20 Lumine claro Cernere uerum, Tramite recto Carpere callem, Gaudia pelle, 25 Pelle timorem Spemque fugato Nec dolor adsit.

Nubila mens est Vinctaque frenis, 30 Haec ubi regnant."

VII.

When stars are shrouded With dusky night, They yield no light Being so clouded.

When the wind moveth And churneth the sea, The flood, clear as day, Foul and dark proveth.

And rivers creeping Down a high hill Stand often still, Rocks them back keeping.

If thou wouldst brightly See Truth's clear rays, Or walk those ways Which lead most rightly, All joy forsaking Fear must thou fly, And hopes defy, No sorrow taking.

For where these terrors Reign in the mind, They it do bind In cloudy errors."

ANICII MANLII SEVERINI BOETHII

V.C. ET INL. EXCONS. ORD. PATRICII

PHILOSOPHIAE CONSOLATIONIS

LIBER PRIMVS EXPLICIT