THE CONSOLATION OF PHILOSOPHY (Collector's Edition). Anicius Manlius Severinus Boethius
had grown up to the full vigour of a manly spirit? And yet I had bestowed such armour on thee as would have proved an invincible defence, hadst thou not first cast it away. Dost thou know me? Why art thou silent? Is it shame or amazement that hath struck thee dumb? Would it were shame; but, as I see, a stupor hath seized upon thee.’ Then, when she saw me not only answering nothing, but mute and utterly incapable of speech, she gently touched my breast with her hand, and said: ‘There is no danger; these are the symptoms of lethargy, the usual sickness of deluded minds. For awhile he has forgotten himself; he will easily recover his memory, if only he first recognises me. And that he may do so, let me now wipe his eyes that are clouded with a mist of mortal things.’ Thereat, with a fold of her robe, she dried my eyes all swimming with tears.
Song III. The Mists dispelled.
Then the gloom of night was scattered, Sight returned unto mine eyes.
So, when haply rainy Caurus Rolls the storm-clouds through the skies, Hidden is the sun; all heaven Is obscured in starless night.
But if, in wild onset sweeping, Boreas frees day’s prisoned light, All suddenly the radiant god outstreams, And strikes our dazzled eyesight with his beams.
III.
Even so the clouds of my melancholy were broken up. I saw the clear sky, and regained the power to recognise the face of my physician. Accordingly, when I had lifted my eyes and fixed my gaze upon her, I beheld my nurse, Philosophy, whose halls I had frequented from my youth up.
‘Ah! why,’ I cried, ‘mistress of all excellence, hast thou come down from on high, and entered the solitude of this my exile? Is it that thou, too, even as I, mayst be persecuted with false accusations?’
‘Could I desert thee, child,’ said she, ‘and not lighten the burden which thou hast taken upon thee through the hatred of my name, by sharing this trouble? Even forgetting that it were not lawful for Philosophy to leave companionless the way of the innocent, should I, thinkest thou, fear to incur reproach, or shrink from it, as though some strange new thing had befallen? Thinkest thou that now, for the first time in an evil age, Wisdom hath been assailed by peril? Did I not often in days of old, before my servant Plato lived, wage stern warfare with the rashness of folly? In his lifetime, too, Socrates, his master, won with my aid the victory of an unjust death. And when, one after the other, the Epicurean herd, the Stoic, and the rest, each of them as far as in them lay, went about to seize the heritage he left, and were dragging me off protesting and resisting, as their booty, they tore in pieces the garment which I had woven with my own hands, and, clutching the torn pieces, went off, believing that the whole of me had passed into their possession. And some of them, because some traces of my vesture were seen upon them, were destroyed through the mistake of the lewd multitude, who falsely deemed them to be my disciples. It may be thou knowest not of the banishment of Anaxagoras, of the poison draught of Socrates, nor of Zeno’s torturing, because these things happened in a distant country; yet mightest thou have learnt the fate of Arrius, of Seneca, of Soranus, whose stories are neither old nor unknown to fame. These men were brought to destruction for no other reason than that, settled as they were in my principles, their lives were a manifest contrast to the ways of the wicked. So there is nothing thou shouldst wonder at, if on the seas of this life we are tossed by storm-blasts, seeing that we have made it our chiefest aim to refuse compliance with evil-doers. And though, maybe, the host of the wicked is many in number, yet is it contemptible, since it is under no leadership, but is hurried hither and thither at the blind driving of mad error. And if at times and seasons they set in array against us, and fall on in overwhelming strength, our leader draws off her forces into the citadel while they are busy plundering the useless baggage. But we from our vantage ground, safe from all this wild work, laugh to see them making prize of the most valueless of things, protected by a bulwark which aggressive folly may not aspire to reach.’
Song IV. Nothing can subdue Virtue.
Whoso calm, serene, sedate, Sets his foot on haughty fate; Firm and steadfast, come what will, Keeps his mien unconquered still; Him the rage of furious seas, Tossing high wild menaces, Nor the flames from smoky forges That Vesuvius disgorges,
Nor the bolt that from the sky Smites the tower, can terrify.
Why, then, shouldst thou feel affright At the tyrant’s weakling might?
Dread him not, nor fear no harm, And thou shall his rage disarm; But who to hope or fear gives way— Lost his bosom’s rightful sway— He hath cast away his shield, Like a coward fled the field; He hath forged all unaware Fetters his own neck must bear!
IV.
‘Dost thou understand?’ she asks. ‘Do my words sink into thy mind? Or art thou dull “as the ass to the sound of the lyre”? Why dost thou weep? Why do tears stream from thy eyes?
‘“Speak out, hide it not in thy heart.”
If thou lookest for the physician’s help, thou must needs disclose thy wound.’
Then I, gathering together what strength I could, began: ‘Is there still need of telling? Is not the cruelty of fortune against me plain enough? Doth not the very aspect of this place move thee? Is this the library, the room which thou hadst chosen as thy constant resort in my home, the place where we so often sat together and held discourse of all things in heaven and earth? Was my garb and mien like this when I explored with thee nature’s hid secrets, and thou didst trace for me with thy wand the courses of the stars, moulding the while my character and the whole conduct of my life after the pattern of the celestial order? Is this the recompense of my obedience? Yet thou hast enjoined by Plato’s mouth the maxim, “that states would be happy, either if philosophers ruled them, or if it should so befall that their rulers would turn philosophers.” By his mouth likewise thou didst point out this imperative reason why philosophers should enter public life, to wit, lest, if the reins of government be left to unprincipled and profligate citizens, trouble and destruction should come upon the good. Following these precepts, I have tried to apply in the business of public administration the principles which I learnt from thee in leisured seclusion. Thou art my witness and that divinity who hath implanted thee in the hearts of the wise, that I brought to my duties no aim but zeal for the public good. For this cause I have become involved in bitter and irreconcilable feuds, and, as happens inevitably, if a man holds fastto the independence of conscience, I have had to think nothing of giving offence to the powerful in the cause of justice. How often have I encountered and balked Conigastus in his assaults on the fortunes of the weak? How often have I thwarted Trigguilla, steward of the king’s household, even when his villainous schemes were as good as accomplished? How often have I risked my position and influence to protect poor wretches from the false charges innumerable with which they were for ever being harassed by the greed and license of the barbarians? No one has ever drawn me aside from justice to oppression. When ruin was overtaking the fortunes of the provincials through the combined pressure of private rapine and public taxation, I grieved no less than the sufferers. When at a season of grievous scarcity a forced sale, disastrous as it was unjustifiable, was proclaimed, and threatened to overwhelm Campania with starvation, I embarked on a struggle with the prætorian prefect in the public interest, I fought the case at the king’s judgment-seat, and succeeded in preventing the enforcement of the sale. I rescued the consular Paulinus from the gaping jaws of the court bloodhounds, who in their covetous hopes had already made short work of his wealth. To save Albinus, who was of the same exalted rank, from the penalties of a prejudged charge, I exposed myself to the hatred of Cyprian, the informer.
‘Thinkest thou I had laid up for myself store of enmities enough? Well, with the rest of my countrymen, at any rate, my safety should have been assured, since my love of justice had left me no hope of security at court. Yet who was it brought the charges by which I have been struck down? Why, one of my accusers is Basil, who, after being dismissed from the king’s household, was driven by his debts to lodge an information against my name. There is Opilio, there is Gaudentius, men who for many and various offences the king’s sentence had condemned to banishment; and when they declined to obey, and sought to save themselves by taking sanctuary, the king, as soon as he heard of it, decreed that, if they did not depart from the city of Ravenna within a prescribed time, they should be branded on the forehead and expelled. What