The Theological Tractates and The Consolation of Philosophy Part 16

VI.

Nouimus quantas dederit ruinas Vrbe flammata patribusque caesis Fratre qui quondam ferus interempto Matris effuso maduit cruore Corpus et uisu gelidum pererrans 5 Ora non tinxit lacrimis, sed esse Censor extincti potuit decoris.

Hic tamen sceptro populos regebat Quos uidet condens radios sub undas Phoebus extremo ueniens ab ortu, 10 Quos premunt septem gelidi triones, Quos Notus sicco uiolentus aestu Torret ardentes recoquens harenas.

Celsa num tandem ualuit potestas Vertere praui rabiem Neronis? 15 Heu grauem sortem, quotiens iniquus Additur saeuo gladius ueneno!"

VI.

We know what stirs he made Who did the Senate slay and Rome with fire invade, Who did his brother kill, And with his mother's blood his moistened hand did fill; Who looked on that cold face Tearless, and nicely marked her members' several grace.[116]

Yet his dread power controlled Those people whom the sun doth in the east behold, And those who do remain In western lands or dwell under Bootes' wain And those whose skins are tanned With southern winds, which roast and burn the parched sand.

What? Could this glorious might Restrain the furious rage of wicked Nero's spite?

But oh! mishap most bad, Which doth the wicked sword to cruel poison add!"

[116] Literally, "but could be the critic of her dead beauty." Cf. Suet.

_Nero_ 24; Tac. _Ann._ xiv. 9.

VII.

Tum ego: "Scis," inquam, "ipsa minimum n.o.bis ambitionem mortalium rerum fuisse dominatam. Sed materiam gerendis rebus optauimus quo ne uirtus tacita consenesceret." Et illa: "Atqui hoc unum est quod praestantes quidem natura mentes sed nondum ad extremam manum uirtutum perfectione perductas allicere possit, gloriae scilicet cupido et optimorum in rem publicam fama meritorum; quae quam sit exilis et totius uacua ponderis, sic considera.

Omnem terrae ambitum, sicuti astrologicis demonstrationibus accepisti, ad caeli spatium puncti constat obtinere rationem, id est ut, si ad caelestis globi magnitudinem conferatur, nihil spatii prorsus habere iudicetur. Huius igitur tam exiguae in mundo regionis quarta fere portio est, sicut Ptolomaeo probante didicisti, quae n.o.bis cognitis animantibus incolatur.

Huic quartae, si quantum maria paludesque premunt quantumque siti uasta regio distenditur cogitatione subtraxeris, uix angustissima inhabitandi hominibus area relinquetur. In hoc igitur minimo puncti quodam puncto circ.u.msaepti atque conclusi de peruulganda fama, de proferendo nomine cogitatis? Aut quid habeat amplum magnific.u.mque gloria tam angustis exiguisque limitibus artata? Adde quod hoc ipsum breuis habitaculi saeptum plures incolunt nationes lingua, moribus, totius uitae ratione distantes, ad quas tum difficultate itinerum tum loquendi diuersitate tum commercii insolentia non modo fama hominum singulorum sed ne urbium quidem peruenire queat. Aetate denique Marci Tullii, sicut ipse quodam loco significat, nondum Caucasum montem Romanae rei publicae fama transcenderat, et erat tunc adulta Parthis etiam ceterisque id locorum gentibus formidolosa.

Videsne igitur quam sit angusta, quam compressa gloria quam dilatare ac propagare laboratis? An ubi Romani nominis transire fama nequit, Romani hominis gloria progredietur? Quid quod diuersarum gentium mores inter se atque inst.i.tuta discordant, ut quod apud alios laude apud alios supplicio dignum iudicetur. Quo fit ut si quem famae praedicatio delectat, huic in plurimos populos nomen proferre nullo modo conducat. Erit igitur peruagata inter suos gloria quisque contentus et intra unius gentis terminos praeclara illa famae inmortalitas coartabitur.

Sed quam multos clarissimos suis temporibus uiros scriptorum inops deleuit obliuio! Quamquam quid ipsa scripta proficiant, quae c.u.m suis auctoribus premit longior atque obscura uetustas? Vos uero inmortalitatem uobis propagare uidemini, c.u.m futuri famam temporis cogitatis. Quod si aeternitatis infinita spatia pertractes, quid habes quod de nominis tui diuturnitate laeteris? Vnius etenim mora momenti, si decem milibus conferatur annis, quoniam utrumque spatium definitum est, minimam, licet, habet tamen aliquam portionem. At hic ipse numerus annorum eiusque quamlibet multiplex ad interminabilem diuturnitatem ne comparari quidem potest. Etenim finitis ad se inuicem fuerit quaedam, infiniti uero atque finiti nulla umquam poterit esse collatio. Ita fit ut quamlibet prolixi temporis fama, si c.u.m inexhausta aeternitate cogitetur, non parua sed plane nulla esse uideatur. Vos autem nisi ad populares auras inanesque rumores recte facere nescitis et relicta conscientiae uirtutisque praestantia de alienis praemia sermunculis postulatis. Accipe in huiusmodi arrogantiae leuitate quam festiue aliquis inluserit. Nam c.u.m quidam adortus esset hominem contumeliis, qui non ad uerae uirtutis usum sed ad superbam gloriam falsum sibi philosophi nomen induerat, adiecissetque iam se sciturum, an ille philosophus esset, si quidem illatas iniurias leniter patienterque tolera.s.set, ille patientiam paulisper adsumpsit acceptaque contumelia uelut insultans: 'Iam tandem,' inquit, 'intellegis me esse philosophum?' Tum ille nimium mordaciter: 'Intellexeram,' inquit, 'si tacuisses.' Quid autem est quod ad praecipuos uiros, de his enim sermo est, qui uirtute gloriam petunt, quid, inquam, est quod ad hos de fama post resolutum morte suprema corpus attineat? Nam si, quod nostrae rationes credi uetant, toti moriuntur homines, nulla est omnino gloria, c.u.m is cuius ea esse dicitur non exstet omnino. Sin uero bene sibi mens conscia terreno carcere resoluta caelum libera pet.i.t, nonne omne terrenum negotium spernat quae se caelo fruens terrenis gaudet exemptam?

VII.

Then I said: "Thou thyself knowest that the ambition of mortal things hath borne as little sway with me as with any, but I desired matter of action, lest old age should come upon me ere I had done anything." To which she answered: "This is the only thing which is able to entice such minds as, being well qualified by nature, are not yet fully brought to full excellence by the perfecting of virtues, I mean desire of glory, and fame of best deserts towards their commonwealth, which how slender it is, and void of all weight, consider this: thou hast learnt by astronomical demonstrations that the compa.s.s of the whole earth compared to the scope of heaven is no bigger than a pin's point, which is as much as to say that, if it be conferred with the greatness of the celestial sphere, it hath no bigness at all. And of this so small a region in the world only the fourth part is known to be inhabited by living creatures known to us, as Ptolemy[117] proveth. From which fourth part, if thou takest away in imagination the seas, the marsh grounds, and all other desert places, there will scarcely be left any room at all for men to inhabit. Wherefore, enclosed and shut up in this smallest point of that other point, do you think of extending your fame and enlarging your name? But what great or heroical matter can that glory have, which is pent up in so small and narrow bounds? Besides that the little compa.s.s of this small habitation is inhabited by many nations, different in language, fashions, and conversation, to which by reason of the difficulties in travelling, the diversity of speech, and the scarcity of traffic, not only the Fame of particular men but even of cities can hardly come. Finally, in the age of Marcus Tullius, as he himself writeth,[118] the fame of the Roman Commonwealth had not pa.s.sed the mountain Caucasus, and yet it was then in the most flourishing estate, fearful even to the Parthians and to the rest of the nations about.

Seest thou therefore how strait and narrow that glory is which you labour to enlarge and increase? Where the fame of the Roman name could not pa.s.s, can the glory of a Roman man penetrate? Moreover, the customs and laws of diverse nations do so much differ the one from the other, that the same thing which some commend as laudable, others condemn as deserving punishment. So that if a man be delighted with the praise of fame, it is no way convenient for him to be named in many countries.

Wherefore, every man must be content with that glory which he may have at home, and that n.o.ble immortality of fame must be comprehended within the compa.s.s of one nation.

Now, how many, most famous while they lived, are altogether forgotten for want of writers! Though what do writings themselves avail which perish, as well as their authors, by continuance and obscurity of time?

But you imagine that you make yourselves immortal when you cast your eyes upon future fame. Whereas, if thou weighest attentively the infinite s.p.a.ces of eternity, what cause hast thou to rejoice at the prolonging of thy name? For if we compare the stay of one moment with ten thousand years, since both be limited, they have some proportion, though it be but very small. But this number of years, how oft so ever it be multiplied, is no way comparable to endless eternity. For limited things may in some sort be compared among themselves, but that which is infinite admitteth no comparison at all with the limited. So that the fame of never so long time, if it be compared with everlasting eternity, seemeth not little but none at all. But without popular blasts and vain rumours you know not how to do well, and, rejecting the excellency of a good conscience and of virtue, you choose to be rewarded with others'

tattling. Hear how pleasantly one jested at this vain and contemptible arrogancy. For having a.s.saulted with reproachful speeches a certain fellow who had falsely taken upon him the name of a philosopher, not for the use of virtue but for vainglory, and having added that now he would know whether he were a philosopher or no by his gentle and patient bearing of injuries, the other took all patiently for a while, and having borne his contumely, as it were, triumphing, said: 'Dost thou now at length think me a philosopher?' To which he bitingly replied: 'I would have thought thee one if thou hadst holden thy peace.' But what have excellent men (for of these I speak) who seek for glory by virtue, what have we, I say, to expect for these by fame after final death hath dissolved the body? For if, contrary to our belief, men wholly perish, there is no glory at all, since he to whom it is said to belong is nowhere extant. But if a guiltless mind freed from earthly imprisonment goeth forthwith to heaven, will she not despise all earthly traffic who, enjoying heaven, rejoiceth to see herself exempted from earthly affairs?

[117] Claudius Ptolemaeus, mathematician, astronomer, geographer, fl.

A.D. 139-161.

[118] Cf. _Somn. Scip._ 6. 14 ap. Macr. _Comment._ ii. 10.

VII.

Quic.u.mque solam mente praecipiti pet.i.t Summumque credit gloriam, Late patentes aetheris cernat plagas Artumque terrarum situm.

Breuem replere non ualentis ambitum 5 Pudebit aucti nominis.

Quid o superbi colla mortali iugo Frustra leuare gestiunt?

Licet remotos fama per populos means Diffusa linguas explicet 10 Et magna t.i.tulis fulgeat claris domus, Mors spernit altam gloriam, Inuoluit humile pariter et celsum caput Aequatque summis infima.

Vbi nunc fidelis ossa Fabricii manent, 15 Quid Brutus aut rigidus Cato?

Signat superstes fama tenuis pauculis Inane nomen litteris.

Sed quod decora nouimus uocabula, Num scire consumptos datur? 20 Iacetis ergo prorsus ignorabiles Nec fama notos efficit.

Quod si putatis longius uitam trahi Mortalis aura nominis, c.u.m sera uobis rapiet hoc etiam dies, 25 Iam uos secunda mors manet.

VII.

He that to honour only seeks to mount And that his chiefest end doth count, Let him behold the largeness of the skies And on the strait earth cast his eyes; He will despise the glory of his name, Which cannot fill so small a frame.

Why do proud men scorn that their necks should bear That yoke which every man must wear?

Though fame through many nations fly along And should be blazed by every tongue, And houses shine with our forefathers' stories, Yet Death contemns these stately glories, And, summoning both rich and poor to die, Makes the low equal with the high.

Who knows where faithful Fabrice' bones are pressed, Where Brutus and strict Cato rest?[119]

A slender fame consigns their t.i.tles vain In some few letters to remain.

Because their famous names in books we read, Come we by them to know the dead?

You dying, then, remembered are by none, Nor any fame can make you known.

But if you think that life outstrippeth death, Your names borne up with mortal breath, When length of time takes this away likewise, A second death shall you surprise.

[119] Caius Luscinus Fabricius, Consul 282 B.C., opponent of Pyrrhus; Lucius Iunius Brutus, Consul 509 B.C., founder of the Republic; Marcus Porcius Cato (Cato maior). Consul 195 B.C., great-grandfather of M.

Porcius Cato (Uticensis).

VIII.

Sed ne me inexorabile contra fortunam gerere bellum putes, est aliquando c.u.m de hominibus illa, fallax illa nihil, bene mereatur, tum scilicet c.u.m se aperit, c.u.m frontem detegit moresque profitetur. Nondum forte quid loquar intellegis. Mirum est quod dicere gestio, eoque sententiam uerbis explicare uix queo. Etenim plus hominibus reor aduersam quam prosperam prodesse fortunam. Illa enim semper specie felicitatis c.u.m uidetur blanda, ment.i.tur; haec semper uera est, c.u.m se instabilem mutatione demonstrat.

Illa fallit, haec instruit, illa mendacium specie bonorum mentes fruentium ligat, haec cognitione fragilis felicitatis absoluit. Itaque illam uideas uentosam, fluentem suique semper ignaram, hanc sobriam succinctamque et ipsius aduersitatis exercitatione prudentem. Postremo felix a uero bono deuios blanditiis trahit, aduersa plerumque ad uera bona reduces unco retrahit. An hoc inter minima aestimandum putas quod amicorum tibi fidelium mentes haec aspera, haec horribilis fortuna detexit, haec tibi certos sodalium uultus ambiguosque secreuit, discedens suos abstulit, tuos reliquit? Quanti hoc integer, ut uidebaris tibi fortunatus, emisses! Nunc et amissas opes querere; quod pretiosissimum diuitiarum genus est amicos inuenisti.

VIII.

But lest thou shouldst think that I am at implacable war with Fortune, there is a time when this thy G.o.ddess ceasing to deceive deserveth of men, to wit, when she declareth herself, when she discovereth her face and showeth herself in her own colours. Perhaps thou understandest not yet what I say. I would utter a wonderful thing, insomuch as I can scarcely explicate my mind in words. For I think that Fortune, when she is opposite, is more profitable to men than when she is favourable. For in prosperity, by a show of happiness and seeming to caress, she is ever false, but in adversity when she showeth herself inconstant by changing, she is ever true. In that she deceiveth, in this she instructeth; in that she imprisoneth the minds of men with falsely seeming goods, which they enjoy, in this she setteth them at liberty by discovering the uncertainty of them. Wherefore, in that thou shalt alway see her puffed up, and wavering, and blinded with a self-conceit of herself, in this thou shalt find her sober, settled, and, with the very exercise of adversity, wise. Finally, prosperity with her flatterings withdraweth men from true goodness, adversity recalleth and reclaimeth them many times by force[120] to true happiness. Dost thou esteem it a small benefit that this rough and harsh Fortune hath made known unto thee the minds of thy faithful friends? She hath severed thy a.s.sured from thy doubtful friends; prosperity at her departure took away with her those which were hers, and left thee thine. How dearly wouldst thou have bought this before thy fall, and when thou seemedst to thyself fortunate! Now thou dost even lament thy lost riches; thou hast found friends, the most precious treasure in the world.

[120] Literally, "pulleth them back with a hook."