The Theological Tractates and The Consolation of Philosophy Part 18

II.

Quantas rerum flectat habenas Natura potens, quibus inmensum Legibus...o...b..m prouida seruet Stringatque ligans inresoluto Singula nexu, placet arguto 5 Fidibus lentis promere cantu.

Quamuis Poeni pulchra leones Vincula gestent manibusque datas Captent escas metuantque trucem Soliti uerbera ferre magistrum, 10 Si cruor horrida tinxerit ora, Resides olim redeunt animi Fremituque graui meminere sui; Laxant nodis colla solutis Primusque lacer dente cruento 15 Domitor rabidas imbuit iras.

Quae canit altis garrula ramis Ales caueae clauditur antro; Huic licet inlita pocula melle Largasque dapes dulci studio 20 Ludens hominum cura ministret, Si tamen arto saliens texto Nemorum gratas uiderit umbras, Sparsas pedibus proterit escas, Siluas tantum maesta requirit, 25 Siluas dulci uoce susurrat.

Validis quondam uiribus acta p.r.o.num flect.i.t uirga cac.u.men; Hanc si curuans dextra remisit, Recto spectat uertice caelum. 30 Cadit Hesperias Phoebus in undas, Sed secreto tramite rursus Currum solitos uert.i.t ad ortus.

Repetunt proprios quaeque recursus Redituque suo singula gaudent 35 Nec manet ulli traditus ordo Nisi quod fini iunxerit ortum Stabilemque sui fecerit orbem.

II.

How the first reins of all things guided are By powerful Nature as the chiefest cause, And how she keeps, with a foreseeing care, The s.p.a.cious world in order by her laws, And to sure knots which nothing can untie, By her strong hand all earthly motions draws-- To show all this we purpose now to try Our pliant string, our musick's thrilling sound.

Although the Libyan lions often lie Gentle and tame in splendid fetters bound,[121]

And fearing their incensed master's wrath, With patient looks endure each blow and wound, Yet if their jaws they once in blood do bathe, They, gaining courage,[122] with fierce noise awake The force which Nature in them seated hath, And from their necks the broken chains do shake; Then he that tamed them first doth feel their rage, And torn in pieces doth their fury slake.

The bird shut up in an unpleasing cage, Which on the lofty trees did lately sing, Though men, her want of freedom to a.s.suage, Should unto her with careful labour bring The sweetest meats which they can best devise, Yet when within her prison fluttering The pleasing shadows of the groves she spies, Her hated food she scatters with her feet, In yearning spirit to the woods she flies, The woods' delights do tune her accents sweet.

When some strong hand doth tender plant constrain With his debased top the ground to meet, If it let go, the crooked twig again Up toward Heaven itself it straight doth raise.

Phoebus doth fall into the western main, Yet doth he back return by secret ways, And to the earth doth guide his chariot's race.

Each thing a certain course and laws obeys, Striving to turn back to his proper place; Nor any settled order can be found, But that which doth within itself embrace The births and ends of all things in a round.

[121] Literally, "and take food offered by the hand."

[122] Literally, "their spirits, hitherto sluggish, return."

III.

Vos quoque, o terrena animalia, tenui licet imagine uestrum tamen principium somniatis uerumque illum beat.i.tudinis finem licet minime perspicaci qualic.u.mque tamen cogitatione prospicitis eoque uos et ad uerum bonum naturalis ducit intentio et ab eodem multiplex error abducit.

Considera namque an per ea quibus se homines adepturos beat.i.tudinem putant ad destinatum finem ualeant peruenire. Si enim uel pecuniae uel honores ceteraque tale quid afferunt cui nihil bonorum abesse uideatur, nos quoque fateamur fieri aliquos horum adeptione felices. Quod si neque id ualent efficere quod promittunt bonisque pluribus carent, nonne liquido falsa in eis beat.i.tudinis species deprehenditur? Primum igitur te ipsum qui paulo ante diuitiis affluebas, interrogo: Inter illas abundantissimas opes numquamne animum tuum concepta ex qualibet iniuria confudit anxietas?"

"Atqui," inquam, "libero me fuisse animo quin aliquid semper angerer reminisci non queo." "Nonne quia uel aberat quod abesse non uelles uel aderat quod adesse noluisses?" "Ita est," inquam. "Illius igitur praesentiam huius absentiam desiderabas?" "Confiteor," inquam. "Eget uero,"

inquit, "eo quod quisque desiderat?" "Eget," inquam. "Qui uero eget aliquo, non est usquequaque sibi ipse sufficiens?" "Minime," inquam. "Tu itaque hanc insufficientiam plenus," inquit, "opibus sustinebas?" "Quidni?"

inquam. "Opes igitur nihilo indigentem sufficientemque sibi facere nequeunt et hoc erat quod promittere uidebantur. Atqui hoc quoque maxime considerandum puto quod nihil habeat suapte natura pecunia ut his a quibus possidetur inuitis nequeat auferri." "Fateor," inquam. "Quidni fateare, c.u.m eam cotidie ualentior aliquis eripiat inuito? Vnde enim forenses querimoniae nisi quod uel ui uel fraude nolentibus pecuniae repetuntur ereptae?" "Ita est," inquam. "Egebit igitur," inquit, "extrinsecus pet.i.to praesidio quo suam pecuniam quisque tueatur?" "Quis id," inquam, "neget?"

"Atqui non egeret eo, nisi possideret pecuniam quam posset amittere?"

"Dubitari," inquam, "nequit." "In contrarium igitur relapsa res est; nam quae sufficientes sibi facere putabantur opes, alieno potius praesidio faciunt indigentes. Quis autem modus est quo pellatur diuitiis indigentia?

Num enim diuites esurire nequeunt? Num sitire non possunt? Num frigus hibernum pecuniosorum membra non sentiunt? Sed adest, inquies, opulentis quo famem satient, quo sitim frigusque depellant. Sed hoc modo consolari quidem diuitiis indigentia potest, auferri penitus non potest. Nam si haec hians semper atque aliquid poscens opibus expletur, maneat necesse est quae possit expleri. Taceo quod naturae minimum, quod auaritiae nihil satis est.

Quare si opes nec submouere possunt indigentiam et ipsae suam faciunt, quid est quod eas sufficientiam praestare credatis?

III.

You also, O earthly creatures, though slightly and as it were in a dream acknowledge your beginning, and though not perspicuously yet in some sort behold that true end of happiness, so that the intention of nature leadeth you to the true good, and manifold error withdraweth you from it. For consider whether those things, by which men think to obtain happiness, can bring them to their desired end. For if either money, or honour, or any of the rest be of that quality that they want nothing which is good, we will also confess that they are able to make men happy. But if they neither be able to perform that they promise, and want many things which are good, are they not manifestly discovered to have a false appearance of happiness? First then, I ask thee thyself, who not long since didst abound with wealth; in that plenty of riches, was thy mind never troubled with any injuries?" "I cannot remember,"

quoth I, "that ever my mind was so free from trouble but that something or other still vexed me." "Was it not because thou either wantedst something which thou wouldst have had, or else hadst something which thou wouldst have wanted?" "It is true," quoth I. "Then thou desiredst the presence of that, and the absence of this?" "I confess I did," quoth I. "And doth not a man want that," quoth she, "which he desireth?" "He doth," quoth I. "But he that wanteth anything is not altogether sufficient of himself?" "He is not," quoth I. "So that thou feltest this insufficiency, even the height of thy wealth?" "Why not?" quoth I. "Then riches cannot make a man wanting nothing nor sufficient of himself, and this was that they seemed to promise. But this is most of all to be considered, that money hath nothing of itself which can keep it from being taken from them which possess it, against their will." "I grant it," quoth I. "Why shouldst thou not grant it, since that every day those which are more potent take it from others perforce? For from whence proceed so many complaints in law, but that money gotten either by violence or deceit is sought to be recovered by that means?" "It is so indeed," quoth I. "So that every man needeth some other help to defend his money?" "Who denies that?" quoth I. "But he should not need that help, unless he had money which he might lose?" "There is no doubt of that," quoth I. "Now then the matter is fallen out quite contrary; for riches, which are thought to suffice of themselves, rather make men stand in need of other helps. And after what manner do riches expel penury? For are not rich men hungry? Are they not thirsty? Or doth much money make the owners senseless of cold in winter? But thou wilt say, wealthy men have wherewithal to satisfy their hunger, slake their thirst, and defend themselves from cold. But in this sort, though want may be somewhat relieved by wealth, yet it cannot altogether be taken away. For if ever gaping and craving it be satiated by riches, there must needs always remain something to be satiated. I omit, that to nature very little, to covetousness nothing is sufficient. Wherefore if riches can neither remove wants, and cause some themselves, why imagine you that they can cause sufficiency?

III.

Quamuis fluente diues auri gurgite Non expleturas cogat auarus opes Oneretque bacis colla rubri litoris Ruraque centeno scindat opima boue, Nec cura mordax deseret superst.i.tem, 5 Defunctumque leues non comitantur opes.

III.

Although the rich man from his mines of gold Dig treasure which his mind can never fill, And lofty neck with precious pearls enfold, And his fat fields with many oxen till, Yet biting cares will never leave his head, Nor will his wealth attend him being dead.

IV.

Sed dignitates honorabilem reuerendumque cui prouenerint reddunt. Num uis ea est magistratibus ut utentium mentibus uirtutes inserant uitia depellant? Atqui non fugare sed ill.u.s.trare potius nequitiam solent; quo fit ut indignemur eas saepe nequissimis hominibus contigisse, unde Catullus licet in curuli Nonium sedentem strumam tamen appellat. Videsne quantum malis dedecus adiciant dignitates? Atqui minus eorum patebit indignitas, si nullis honoribus inclarescant. Tu quoque num tandem tot periculis adduci potuisti ut c.u.m Decorato gerere magistratum putares, c.u.m in eo mentem nequissimi scurrae delatorisque respiceres? Non enim possumus ob honores reuerentia dignos iudicare quos ipsis honoribus iudicamus indignos. At si quem sapientia praeditum uideres, num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare? Minime. Inest enim dignitas propria uirtuti, quam protinus in eos quibus fuerit adiuncta transfundit.

Quod quia populares facere nequeunt honores, liquet eos propriam dignitatis pulchritudinem non habere.

In quo illud est animaduertendum magis. Nam si eo abiectior est quo magis a pluribus quisque contemnitur, c.u.m reuerendos facere nequeat quos pluribus ostentat, despectiores potius improbos dignitas facit. Verum non impune; reddunt namque improbi parem dignitatibus uicem quas sua contagione commaculant. Atque ut agnoscas ueram illam reuerentiam per has umbratiles dignitates non posse contingere; si qui multiplici consulatu functus in barbaras nationes forte deuenerit, uenerandumne barbaris honor faciet?

Atqui si hoc naturale munus dignitatibus foret, ab officio suo quoquo gentium nullo modo cessarent, sicut ignis ubique terrarum numquam tamen calere desist.i.t, sed quoniam id eis non propria uis sed hominum fallax adnect.i.t opinio, uanesc.u.n.t ilico, c.u.m ad eos uenerint qui dignitates eas esse non aestimant.

Sed hoc apud exteras nationes. Inter eos uero apud quos ortae sunt, num perpetuo perdurant? Atqui praetura magna olim potestas nunc inane nomen et senatorii census grauis sarcina; si quis populi quondam cura.s.set annonam, magnus habebatur, nunc ea praefectura quid abiectius? Vt enim paulo ante diximus, quod nihil habet proprii decoris, opinione utentium nunc splendorem accipit nunc amitt.i.t. Si igitur reuerendos facere nequeunt dignitates, si ultro improborum contagione sordesc.u.n.t, si mutatione temporum splendere desinunt, si gentium aestimatione uilesc.u.n.t, quid est quod in se expetendae pulchritudinis habeant, nedum aliis praestent?

IV.

But dignities make him honourable and reverend on whom they light. Have offices that force to plant virtues and expel vices in the minds of those who have them? But they are not wont to banish, but rather to make wickedness splendid. So that we many times complain because most wicked men obtain them. Whereupon Catullus called Nonius a scab or impostume though he sat in his chair of estate.[123] Seest thou what great ignominy dignities heap upon evil men? For their unworthiness would less appear if they were never advanced to any honours. Could so many dangers ever make thee think to bear office with Decoratus,[124] having discovered him to be a very varlet and spy? For we cannot for their honours account them worthy of respect whom we judge unworthy of the honours themselves. But if thou seest any man endued with wisdom, canst thou esteem him unworthy of that respect or wisdom which he hath? No, truly. For virtue hath a proper dignity of her own, which she presently endueth her possessors withal. Which since popular preferments cannot do, it is manifest that they have not the beauty which is proper to true dignity.

In which we are farther to consider that, if to be contemned of many make men abject, dignities make the wicked to be despised the more by laying them open to the view of the world. But the dignities go not scot-free, for wicked men do as much for them, defiling them with their own infection. And that thou mayst plainly see that true respect cannot be gotten by these painted dignities, let one that hath been often Consul go among barbarous nations; will that honour make those barbarous people respect him? And yet, if this were natural to dignities, they would never forsake their function in any nation whatsoever; as fire, wheresoever it be, always remaineth hot. But because not their own nature, but the deceitful opinion of men attributeth that to them, they forthwith come to nothing, being brought to them who esteem them not to be dignities.

And this for foreign nations. But do they always last among them where they had their beginning? The Praetorship, a great dignity in time past, is now an idle name, and an heavy burden of the Senate's fortune. If heretofore one had care of the people's provision, he was accounted a great man; now what is more abject than that office? For as we said before, that which hath no proper dignity belonging unto it sometime receiveth and sometime loseth his value at the users' discretion.

Wherefore if dignities cannot make us respected, if they be easily defiled with the infection of the wicked, if their worth decays by change of times, if diversities of nations make them contemptible, what beauty have they in themselves, or can they afford to others, worth the desiring?

[123] Cf. Catull. lii.

[124] Decoratus was quaestor _circa_ 508; cf. Ca.s.siod. _Ep_. v. 3 and 4.

IV.

Quamuis se Tyrio superbus ostro Comeret et niueis lapillis, Inuisus tamen omnibus uigebat Luxuriae Nero saeuientis.

Sed quondam dabat improbus uerendis 5 Patribus indecores curules.