The Theological Tractates and The Consolation of Philosophy Part 25

II.

The kings whom we behold In highest glory placed, And with rich purple graced, Compa.s.sed with soldiers bold; Whose countenance shows fierce threats, Who with rash fury chide, If any strip the pride From their vainglorious feats; He'll see them close oppressed Within by galling chains For filthy l.u.s.t there reigns And poisoneth their breast, Wrath often them perplexeth Raising their minds like waves, Sorrow their power enslaves And sliding hope them vexeth.

So many tyrants still Dwelling in one poor heart, Except they first depart She cannot have her will.

III.

Videsne igitur quanto in caeno probra uoluantur, qua probitas luce resplendeat? In quo perspicuum est numquam bonis praemia numquam sua sceleribus deesse supplicia. Rerum etenim quae geruntur illud propter quod unaquaeque res geritur, eiusdem rei praemium esse non iniuria uideri potest, uti currendi in stadio propter quam curritur iacet praemium corona.

Sed beat.i.tudinem esse idem ipsum bonum propter quod omnia geruntur ostendimus. Est igitur humanis actibus ipsum bonum ueluti praemium commune propositum. Atqui hoc a bonis non potest separari neque enim bonus ultra iure uocabitur qui careat bono; quare probos mores sua praemia non relinquunt. Quantumlibet igitur saeuiant mali, sapienti tamen corona non decidet, non arescet. Neque enim probis animis proprium decus aliena decerpit improbitas. Quod si extrinsecus accepto laetaretur, poterat hoc uel alius quispiam uel ipse etiam qui contulisset auferre; sed quoniam id sua cuique probitas confert, tum suo praemio carebit, c.u.m probus esse desierit. Postremo c.u.m omne praemium idcirco appetatur quoniam bonum esse creditur, quis boni compotem praemii iudicet expertem? At cuius praemii?

Omnium pulcherrimi maximique. Memento etenim corollarii illius quod paulo ante praecipuum dedi ac sic collige: c.u.m ipsum bonum beat.i.tudo sit, bonos omnes eo ipso quod boni sint fieri beatos liquet. Sed qui beati sint deos esse conuenit. Est igitur praemium bonorum quod nullus. deterat dies, nullius minuat potestas, nullius fuscet improbitas, deos fieri. Quae c.u.m ita sint, de malorum quoque inseparabili poena dubitare sapiens nequeat.

Nam c.u.m bonum malumque item poenae atque praemium aduersa fronte dissideant, quae in boni praemio uidemus accedere eadem necesse est in mali poena contraria parte respondeant. Sicut igitur probis probitas ipsa fit praemium, ita improbis nequitia ipsa supplicium est. Iam uero quisquis afficitur poena, malo se affectum esse non dubitat. Si igitur sese ipsi aestimare uelint, possuntne sibi supplicii expertes uideri quos omnium malorum extrema nequitia non affecit modo uerum etiam uehementer infecit?

Vide autem ex aduersa parte bonorum, quae improbos poena comitetur. Omne namque quod sit unum esse ipsumque unum bonum esse paulo ante didicisti, cui consequens est ut omne quod sit id etiam bonum esse uideatur. Hoc igitur modo quidquid a bono deficit esse desist.i.t; quo fit ut mali desinant esse quod fuerant, sed fuisse homines adhuc ipsa humani corporis reliqua species ostentat. Quare uersi in malitiam humanam quoque amisere naturam.

Sed c.u.m ultra homines quemque prouehere sola probitas possit, necesse est ut quos ab humana condicione deiecit, infra hominis meritum detrudat improbitas. Euenit igitur, ut quem transformatum uitiis uideas hominem aestimare non possis. Auaritia feruet alienarum opum uiolentus ereptor?

Lupi similem dixeris. Ferox atque inquies linguam litigiis exercet? Cani comparabis. Insidiator occultus subripuisse fraudibus gaudet? Vulpeculis exaequetur. Irae intemperans fremit? Leonis animum gestare credatur.

Pauidus ac fugax non metuenda formidat? Ceruis similis habeatur. Segnis ac stupidus torpit? Asinum uiuit. Leuis atque inconstans studia permutat?

Nihil auibus differt. Foedis inmundisque libidinibus immergitur? Sordidae suis uoluptate detinetur. Ita fit ut qui probitate deserta h.o.m.o esse desierit, c.u.m in diuinam condicionem transire non possit, uertatur in beluam.

III.

Seest thou then in what mire wickedness wallows, and how clearly honesty shineth? By which it is manifest that the good are never without rewards, nor the evil without punishments. For in all things that are done that for which anything is done may deservedly seem the reward of that action, as to him that runneth a race, the crown for which he runneth is proposed as a reward. But we have showed that blessedness is the selfsame goodness for which all things are done. Wherefore this goodness is proposed as a common reward for all human actions, and this cannot be separated from those who are good. For he shall not rightly be any longer called good, who wanteth goodness; wherefore virtuous manners are not left without their due rewards. And how much so ever the evil do rage, yet the wise man's crown will not fade nor wither. For others'

wickedness depriveth not virtuous minds of their proper glory. But if he should rejoice at anything which he hath from others, either he who gave it, or any other might take it away. But because every man's virtue is the cause of it, then only he shall want his reward when he leaveth to be virtuous. Lastly, since every reward is therefore desired because it is thought to be good, who can judge him to be devoid of reward, which hath goodness for his possession? But what reward hath he? The most beautiful and the greatest that can be. For remember that _corollarium_ [147] which I presented thee with a little before, as with a rare and precious jewel, and infer thus: Since that goodness itself is happiness, it is manifest that all good men even by being good are made happy. But we agreed that happy men are G.o.ds. Wherefore the reward of good men, which no time can waste, no man's power diminish, no man's wickedness obscure, is to become G.o.ds. Which things being so, no wise man can any way doubt of the inseparable punishment of the evil.

For since goodness and evil, punishment and reward, are opposite the one to the other, those things which we see fall out in the reward of goodness must needs be answerable in a contrary manner in the punishment of evil. Wherefore as to honest men honesty itself is a reward, so to the wicked their very wickedness is a punishment. And he that is punished doubteth not but that he is afflicted with the evil. Wherefore if they would truly consider their own estate, can they think themselves free from punishment, whom wickedness, the worst of all evils, doth not only touch but strongly infect? But weigh the punishment which accompanieth the wicked, by comparing it to the reward of the virtuous.

For thou learnedst not long before that whatsoever is at all is one, and that unity is goodness, by which it followeth that whatsoever is must also be good. And in this manner, whatsoever falleth from goodness ceaseth to be, by which it followeth that evil men leave to be that which they were, but the shape of men, which they still retain, showeth them to have been men: wherefore by embracing wickedness they have lost the nature of men. But since virtue alone can exalt us above men, wickedness must needs cast those under the desert of men, which it hath bereaved of that condition. Wherefore thou canst not account him a man whom thou seest transformed by vices. Is the violent extorter of other men's goods carried away with his covetous desire? Thou mayest liken him to a wolf. Is the angry and unquiet man always contending and brawling?

Thou mayest compare him to a dog. Doth the treacherous fellow rejoice that he hath deceived others with his hidden frauds? Let him be accounted no better than a fox. Doth the outrageous fret and fume? Let him be thought to have a lion's mind. Is the fearful and timorous afraid without cause? Let him be esteemed like to hares and deer. Is the slow and stupid always idle? He liveth an a.s.s's life. Doth the light and unconstant change his courses? He is nothing different from the birds.

Is he drowned in filthy and unclean l.u.s.ts? He is entangled in the pleasure of a stinking sow. So that he who, leaving virtue, ceaseth to be a man, since he cannot be partaker of the divine condition, is turned into a beast.

[147] _Vide supra, p. 270._

III.

Vela Neritii ducis Et uagas pelago rates Eurus appulit insulae, Pulchra qua residens dea Solis edita semine 5 Miscet hospitibus nouis Tacta carmine pocula.

Quos ut in uarios modos Vert.i.t herbipotens ma.n.u.s, Hunc apri facies tegit, 10 Ille Marmaricus leo Dente crescit et unguibus.

Hic lupis nuper additus, Flere dum parat, ululat.

Ille tigris ut Indica 15 Tecta mitis obambulat.

Sed licet uariis malis Numen Arcadis alitis Obsitum miserans ducem Peste soluerit hospitis, 20 Iam tamen mala remiges Ore pocula traxerant, Iam sues Cerealia Glande pabula uerterant Et nihil manet integrum 25 Voce corpore perditis.

Sola mens stabilis super Monstra quae pat.i.tur gemit.

O leuem nimium manum Nec potentia gramina, 30 Membra quae ualeant licet, Corda uertere non ualent!

Intus est hominum uigor Arce conditus abdita.

Haec uenena potentius 35 Detrahunt hominem sibi Dira quae penitus meant Nec nocentia corpori Mentis uulnere saeuiunt."

III.

The sails which wise Ulysses bore, And ships which in the seas long time did stray The eastern wind drave to that sh.o.r.e Where the fair G.o.ddess Lady Circe lay, Daughter by birth to Phoebus bright, Who with enchanted cups and charms did stay Her guests, deceived with their delight And into sundry figures them did change, Being most skilful in the might And secret force of herbs and simples strange; Some like to savage boars, and some Like lions fierce, which daily use to range Through Libya,[148] in tooth and claw become.

Others are changed to the shape and guise Of ravenous wolves, and waxing dumb Use howling in the stead of manly cries.

Others like to the tiger rove[149]

Which in the scorched Indian desert lies.

And though the winged son of Jove[150]

From these bewitched cups' delightful taste To keep the famous captain strove, Yet them the greedy mariners embraced With much desire, till turned to swine Instead of bread they fed on oaken mast.

Ruined in voice and form, no sign Remains to them of any human grace; Only their minds unchanged repine To see their bodies in such ugly case.

O feeble hand and idle art Which, though it could the outward limbs deface, Yet had no force to change the heart.

For all the force of men given by G.o.d's arm Lies hidden in their inmost part.

The poisons therefore which within them swarm More deeply pierce, and with more might, For to the body though they do no harm, Yet on the soul they work their spite."

[148] Literally "Marmaric," i.e. properly, the region between Egypt and the great Syrtis; generally, African, cf. Lucan iii. 293.

[149] Literally, "rove tame round the house."

[150] i.e. Mercury who was born in Arcadia; cf. Virg. _Aen._ viii.

129-138.

IV.

Tum ego: "Fateor," inquam, "nec iniuria dici uideo uitiosos, tametsi humani corporis speciem seruent, in beluas tamen animorum qualitate mutari; sed quorum atrox scelerataque mens bonorum pernicie saeuit, id ipsum eis licere noluissem." "Nec licet," inquit, "uti conuenienti monstrabitur loco. Sed tamen si id ipsum quod eis licere creditur auferatur, magna ex parte sceleratorum hominum poena releuetur. Etenim quod incredibile cuiquam forte uideatur, infeliciores esse necesse est malos, c.u.m cupita perfecerint, quam si ea quae cupiunt implere non possint. Nam si miserum est uoluisse praua, potuisse miserius est, sine quo uoluntatis miserae langueret effectus.

Itaque c.u.m sua singulis miseria sit, triplici infortunio necesse est urgeantur quos uideas scelus uelle, posse, perficere." "Accedo," inquam, "sed uti hoc infortunio cito careant patrandi sceleris possibilitate deserti uehementer exopto." "Carebunt," inquit, "ocius quam uel tu forsitan uelis uel illi sese aestiment esse carituros. Neque enim est aliquid in tam breuibus uitae metis ita serum quod exspectare longum immortalis praesertim animus putet: quorum magna spes et excelsa facinorum machina repentino atque insperato saepe fine destruitur, quod quidem illis miseriae modum statuit.

Nam si nequitia miseros facit, miserior sit necesse est diuturnior nequam; quos infelicissimos esse iudicarem, si non eorum malitiam saltem mors extrema finiret. Etenim si de prauitatis infortunio uera conclusimus, infinitam liquet esse miseriam quam esse constat aeternam." Tum ego: "Mira quidem," inquam, "et concessu difficilis inlatio, sed his eam quae prius concessa sunt nimium conuenire cognosco." "Recte," inquit, "aestimas. Sed qui conclusioni accedere durum putat, aequum est uel falsum aliquid praecessisse demonstret uel collocationem propositionum non esse efficacem necessariae conclusionis ostendat; alioquin concessis praecedentibus nihil prorsus est quod de inlatione causetur. Nam hoc quoque quod dicam non minus mirum uideatur, sed ex his quae sumpta sunt aeque est necessarium."

"Quidnam?" inquam. "Feliciores," inquit, "esse improbos supplicia luentes quam si eos nulla iust.i.tiae poena coerceat. Neque id nunc molior quod cuiuis ueniat in mentem, corrigi ultione prauos mores et ad r.e.c.t.u.m supplicii terrore deduci, ceteris quoque exemplum esse culpanda fugiendi, sed alio quodam modo infeliciores esse improbos arbitror impunitos, tametsi nulla ratio correctionis, nullus respectus habeatur exempli." "Et quis erit," inquam, "praeter hos alius modus?" Et illa: "Bonos," inquit, "esse felices, malos uero miseros nonne concessimus?" "Ita est," inquam. "Si igitur," inquit, "miseriae cuiuspiam bonum aliquid addatur, nonne felicior est eo cuius pura ac solitaria sine cuiusquam boni admixtione miseria est?"

"Sic," inquam, "uidetur." "Quid si eidem misero qui cunctis careat bonis, praeter ea quibus miser est malum aliud fuerit adnexum, nonne multo infelicior eo censendus est cuius infortunium boni partic.i.p.atione releuatur?" "Quidni?" inquam. "Sed puniri improbos iustum, impunitos uero elabi iniquum esse manifestum est." "Quis id neget?" "Sed ne illud quidem,"

ait, "quisquam negabit bonum esse omne quod iustum est contraque quod iniustum est malum." Liquere, respondi.[151] "Habent igitur improbi, c.u.m puniuntur, quidem boni aliquid adnexum poenam ipsam scilicet quae ratione iust.i.tiae bona est, idemque c.u.m supplicio carent, inest eis aliquid ulterius mali ipsa impunitas quam iniquitatis merito malum esse confessus es." "Negare non possum." "Multo igitur infeliciores improbi sunt iniusta impunitate donati quam iusta ultione puniti." Tum ego: "Ista quidem consequentia sunt eis quae paulo ante conclusa sunt.

Sed quaeso," inquam, "te, nullane animarum supplicia post defunctum morte corpus relinquis?" "Et magna quidem," inquit, "quorum alia poenali acerbitate, alia uero purgatoria clementia exerceri puto. Sed nunc de his disserere consilium non est. Id uero hactenus egimus, ut quae indignissima tibi uidebatur malorum potestas eam nullam esse cognosceres quosque impunitos querebare, uideres numquam improbitatis suae carere suppliciis, licentiam quam cito finiri precabaris nec longam esse disceres infelicioremque fore, si diuturnior, infelicissimam uero, si esset aeterna; post haec miseriores esse improbos iniusta impunitate dimissos quam iusta ultione punitos. Cui sententiae consequens est ut tum demum grauioribus suppliciis urgeantur, c.u.m impuniti esse creduntur."

Tum ego: "c.u.m tuas," inquam, "rationes considero, nihil dici uerius puto.

At si ad hominum iudicia reuertar, quis ille est cui haec non credenda modo sed saltem audienda uideantur?" "Ita est," inquit illa. "Nequeunt enim oculos tenebris a.s.suetos ad lucem perspicuae ueritatis attollere, similesque auibus sunt quarum intuitum nox inluminat dies caecat. Dum enim non rerum ordinem, sed suos intuentur affectus, uel licentiam uel impunitatem scelerum putant esse felicem. Vide autem quid aeterna lex sanciat. Melioribus animum conformaueris, nihil opus est iudice praemium deferente tu te ipse excellentioribus addidisti. Studium ad peiora deflexeris, extra ne quaesieris ultorem. Tu te ipse in deteriora trusisti, ueluti si uicibus sordidam humum caelumque respicias, cunctis extra cessantibus ipsa cernendi ratione nunc caeno nunc sideribus interesse uidearis. At uulgus ista non respicit. Quid igitur? Hisne accedamus quos beluis similes esse monstrauimus? Quid si quis amisso penitus uisu ipsum etiam se habuisse obliuisceretur intuitum nihilque sibi ad humanam perfectionem deesse arbitraretur, num uidentes eadem caecos putaremus? Nam ne illud quidem adquiescent quod aeque ualidis rationum nit.i.tur firmamentis: infeliciores eos esse qui faciant quam qui patiantur iniuriam." "Vellem," inquam, "has ipsas audire rationes." "Omnem," inquit, "improb.u.m num supplicio dignum negas?" "Minime." "Infelices uero esse qui sint improbi multipliciter liquet." "Ita," inquam. "Qui igitur supplicio digni sunt miseros esse non dubitas?" "Conuenit," inquam. "Si igitur cognitor," ait, "resideres, cui supplicium inferendum putares, eine qui fecisset an qui pertulisset iniuriam?" "Nec ambigo," inquam, "quin perpesso satisfacerem dolore facientis." "Miserior igitur tibi iniuriae inlator quam acceptor esse uideretur." "Consequitur," inquam. "Hinc igitur aliis de causis ea radice nitentibus, quod turpitudo suapte natura miseros faciat, apparet inlatam cuilibet iniuriam non accipientis sed inferentis esse miseriam." "Atqui nunc," ait, "contra faciunt oratores. Pro his enim qui graue quid acerb.u.mque perpessi sunt miserationem iudic.u.m excitare conantur, c.u.m magis admittentibus iustior miseratio debeatur; quos non ab iratis sed a propitiis potius miserantibusque accusatoribus ad iudicium ueluti aegros ad medic.u.m duci oportebat, ut culpae morbos supplicio resecarent. Quo pacto defensorum opera uel tota frigeret, uel si prodesse hominibus mallet, in accusationis habitum uerteretur, Ipsi quoque improbi, si eis aliqua rimula uirtutem relictam fas esset aspicere uitiorumque sordes poenarum cruciatibus se deposituros uiderent compensatione adipiscendae probitatis, nec hos cruciatus esse ducerent defensorumque operam repudiarent ac se totos accusatoribus iudicibusque permitterent. Quo fit ut apud sapientes nullus prorsus odio locus relinquatur. Nam bonos quis nisi stultissimus oderit? Malos uero odisse ratione caret. Nam si, uti corporum languor, ita uitiositas quidam est quasi morbus animorum, c.u.m aegros corpore minime dignos odio sed potius miseratione iudicemus, multo magis non insequendi sed miserandi sunt quorum mentes omni languore atrocior urget improbitas.

[151] Sed puniri ... respondi _quae infra_ (_in pag. 328 l. 73_) _post_ ultioni puniti _in codicibus habentur huc transponenda esse censuit P.

Langenus, demonstrauit A. Engelbrecht._