THE CONSOLATION OF PHILOSOPHY (Collector's Edition). Anicius Manlius Severinus Boethius
many bitternesses is the sweetness of human felicity blent! And even if that sweetness seem to him to bring delight in the enjoying, yet he cannot keep it from departing when it will. How manifestly wretched, then, is the bliss of earthly fortune, which lasts not for ever with those whose temper is equable, and can give no perfect satisfaction to the anxious-minded!
‘Why, then, ye children of mortality, seek ye from without that happiness whose seat is only within us? Error and ignorance bewilder you. I will show thee, in brief, the hinge on which perfect happiness turns. Is there anything more precious to thee than thyself? Nothing, thou wilt say. If, then, thou art master of thyself, thou wilt possess that which thou wilt never be willing to lose, and which Fortune cannot take from thee. And that thou mayst see that happiness cannot possibly consist in these things which are the sport of chance, reflect that, if happiness is the highest good of a creature living in accordance with reason, and if a thing which can in any wise be reft away is not the highest good, since that which cannot be taken away is better than it, it is plain that Fortune cannot aspire to bestow happiness by reason of its instability. And, besides, a man borne along by this transitory felicity must either know or not know its unstability. If he knows not, how poor is a happiness which depends on the blindness of ignorance! If he knows it, he needs must fear to lose a happiness whose loss he believes to be possible. Wherefore, a never-ceasing fear suffers him not to be happy. Or does he count the possibility of this loss a trifling matter? Insignificant, then, must be the good whose loss can be borne so equably. And, further, I know thee to be one settled in the belief that the souls of men certainly die not with them, and convinced thereof by numerous proofs; it is clear also that the felicity which Fortune bestows is brought to anend with the death of the body: therefore, it cannot be doubted but that, if happiness is conferred in this way, the whole human race sinks into misery when death brings the close of all. But if we know that many have sought the joy of happiness not through death only, but also through pain and suffering, how can life make men happy by its presence when it makes them not wretched by its loss?’
Song IV. The Golden Mean.
Who founded firm and sure Would ever live secure,
In spite of storm and blast Immovable and fast;
Whoso would fain deride
The ocean’s threatening tide;— His dwelling should not seek On sands or mountain-peak.
Upon the mountain’s height The storm-winds wreak their spite: The shifting sands disdain Their burden to sustain.
Do thou these perils flee, Fair though the prospect be, And fix thy resting-place On some low rock’s sure base.
Then, though the tempests roar, Seas thunder on the shore, Thou in thy stronghold blest And undisturbed shalt rest; Live all thy days serene, And mock the heavens’ spleen.
V.
‘But since my reasonings begin to work a soothing effect within thy mind, methinks I may resort to remedies somewhat stronger. Come, suppose, now, the gifts of Fortune were not fleeting and transitory, what is there in them capable of ever becoming truly thine, or which does not lose value when looked at steadily and fairly weighed in the balance? Are riches, I pray thee, precious either through thy nature or in their own? What are they but mere gold and heaps of money? Yet these fine things show their quality better in the spending than in the hoarding; for I suppose ’tis plain that greed Alva’s makes men hateful, while liberality brings fame. But that which is transferred to another cannot remain in one’s own possession; and if that be so, then money is only precious when it is given away, and, by being transferred to others, ceases to be one’s own. Again, if all the money in the world were heaped up in one man’s possession, all others would be made poor. Sound fills the ears of many at the same time without being broken into parts, but your riches cannot pass to many without being lessened in the process. And when this happens, they must needs impoverish those whom they leave. How poor and cramped a thing, then, is riches, which more than one cannot possess as an unbroken whole, which falls not to any one man’s lot without the impoverishment of everyone else! Or is it the glitter of gems that allures the eye? Yet, how rarely excellent soever may be their splendour, remember the flashing light is in the jewels, not in the man. Indeed, I greatly marvel at men’s admiration of them; for what can rightly seem beautiful to a being endowed with life and reason, if it lack the movement and structure of life? And although such things do in the end take on them more beauty from their Maker’s care and their own brilliancy, still they in no wise merit your admirationsince their excellence is set at a lower grade than your own.
‘Does the beauty of the fields delight you? Surely, yes; it is a beautiful part of a right beautiful whole. Fitly indeed do we at times enjoy the serene calm of the sea, admire the sky, the stars, the moon, the sun. Yet is any of these thy concern? Dost thou venture to boast thyself of the beauty of any one of them? Art thou decked with spring’s flowers? is it thy fertility that swelleth in the fruits of autumn? Why art thou moved with empty transports? why embracest thou an alien excellence as thine own? Never will fortune make thine that which the nature of things has excluded from thy ownership. Doubtless the fruits of the earth are given for the sustenance of living creatures. But if thou art content to supply thy wants so far as suffices nature, there is no need to resort to fortune’s bounty. Nature is content with few things, and with a very little of these. If thou art minded to force superfluities upon her when she is satisfied, that which thou addest will prove either unpleasant or harmful. But, now, thou thinkest it fine to shine in raiment of divers colours; yet—if, indeed, there is any pleasure in the sight of such things—it is the texture or the artist’s skill which I shall admire.
‘Or perhaps it is a long train of servants that makes thee happy? Why, if they behave viciously, they are a ruinous burden to thy house, and exceeding dangerous to their own master; while if they are honest, how canst thou count other men’s virtue in the sum of thy possessions? From all which ’tis plainly proved that not one of these things which thou reckonest in the number of thy possessions is really thine. And if there is in them no beauty to be desired, why shouldst thou either grieve for their loss or find joy in their continued possession? While if they are beautiful in their own nature, what is that to thee? They would have been not less pleasing in themselves, though never included among thy possessions. For they derive not their preciousness from being counted in thy riches, but rather thou hast chosen to count them in thy riches because they seemed to thee precious.
‘Then, what seek ye by all this noisy outcry about fortune? To chase away poverty, I ween, by means of abundance. And yet ye find the result just contrary. Why, this varied array of precious furniture needs more accessories for its protection; it is a true saying that they want most who possess most, and, conversely, they want very little who measure their abundance by nature’s requirements, not by the superfluity of vain display. Have ye no good of your own implanted within you, that ye seek your good in things external and separate? Is the nature of things so reversed that a creature divine by right of reason can in no other way be splendid in his own eyes save by the possession of lifeless chattels? Yet, while other things are content with their own, ye who in your intellect are God-like seek from the lowest of things adornment for a nature of supreme excellence, and perceive not how great a wrong ye do your Maker. His will was that mankind should excel all things on earth. Ye thrust down your worth beneath the lowest of things. For if that in which each thing finds its good is plainly more precious than that whose good it is, by your own estimation ye put yourselves below the vilest of things, when ye deem these vile things to be your good: nor does this fall out undeservedly. Indeed, man is so constituted that he then only excels other things when he knows himself; but he is brought lower than the beasts if he lose this self-knowledge. For that other creatures should be ignorant of themselves is natural; in man it shows as a defect. How extravagant, then, is this error of yours, in thinking that anything can be embellished by adornments not its own. It cannot be. For if such accessories add any lustre, it is the accessories that get the praise, while that which they veil and cover remains in its pristine ugliness. And again I say, That is no good, which injures its possessor. Is this untrue? No, quite true, thou sayest. And yet riches have often hurt those that possessed them, since the worst of men, who are all the more covetous by reason of their wickedness, think none but themselves worthy to possess all the gold and gems the world contains. So thou, who now dreadest