Chapter 20

"But there is no cause why thou shouldst doubt of this, if thou considerest first that herbs and trees grow in places agreeable to their nature, where, so much as their constitution permitteth, they cannot soon wither and perish. For some grow in fields, other upon hills, some in fenny, other in stony places, and the barren sands are fertile for some, which if thou wouldst transplant into other places they die. But nature giveth every one that which is fitting, and striveth to keep them from decaying so long as they can remain. What should I tell thee, if all of them, thrusting as it were their lips into the ground, draw nourishment by their roots, and convey substance and bark by the inward pith? What, that always the softest, as the pith, is placed within, and is covered without by the strength of the wood, and last of all the bark is exposed to the weather, as being best able to bear it off? And how great is the diligence of nature that all things may continue by the multiplication of seed; all which who knoweth not to be, as it were, certain engines, not only to remain for a time, but successively in a manner to endure for ever? Those things also which are thought to be without all life, doth not every one in like manner desire that which appertaineth to their own good? For why doth levity lift up flames, or heaviness weigh down the earth, but because these places and motions are convenient for them? And that which is agreeable to everything conserveth it, as that which is opposite causeth corruption. Likewise those things which are hard, as stones, stick most firmly to their parts, and make great resistance to any dissolution. And liquid things, as air and water, are indeed easily divided, but do easily also join again. And fire flieth all division. Neither do we now treat of the voluntary motions of the understanding soul, but only of natural operations. Of which sort is, to digest that which we have eaten, without thinking of it, to breathe in our sleep not thinking what we do. For even in living creatures the love of life proceedeth not from the will of the soul, but from the principles of nature. For the will many times embraceth death upon urgent occasions, which nature abhorreth; and contrariwise the act of generation, by which alone the continuance of mortal things is maintained, is sometimes bridled by the will, though nature doth always desire it. So true it is that this self-love proceedeth not from any voluntary motion, but from natural intention. For providence gave to her creatures this as the greatest cause of continuance, that they naturally desire to continue so long as they may, wherefore there is no cause why thou shouldst any way doubt that all things which are desire naturally stability of remaining, and eschew corruption."

"I confess," quoth I, "that I now see undoubtedly that which before seemed very doubtful." "Now that," quoth she, "which desireth to continue and remain seeketh to have unity. For if this be taken away, being itself cannot remain." "It is true," quoth I. "All things then," quoth she, "desire unity." I granted it to be so. "But we have showed that unity is the same as goodness." "You have indeed." "All things then desire goodness, which thou mayest define thus: Goodness is that which is desired of all things." "There can be nothing imagined more true. For either all things have reference to no one principle and, being destitute as it were of one head, shall be in confusion without any ruler: or if there be anything to which all things hasten, that must be the chiefest of all goods." "I rejoice greatly O scholar," quoth she, "for thou hast fixed in thy mind the very mark of verity. But in this thou hast discovered that which a little before thou saidest thou wert ignorant of." "What is that?" quoth I. "What the end of all things is," quoth she. "For certainly it is that which is desired of all things, which since we have concluded to be goodness, we must also confess that goodness is the end of all things.

XI.

Quisquis profunda mente uestigat uerum Cupitque nullis ille deuiis falli, In se reuoluat intimi lucem uisus Longosque in orbem cogat inflectens motus Animumque doceat quidquid extra molitur 5 Suis retrusum possidere thesauris. Dudum quod atra texit erroris nubes Lucebit ipso perspicacius Phoebo. Non omne namque mente depulit lumen Obliuiosam corpus inuehens molem. 10 Haeret profecto semen introrsum ueri Quod excitatur uentilante doctrina. Nam cur rogati sponte recta censetis, Ni mersus alto uiueret fomes corde? Quod si Platonis Musa personat uerum, 15 Quod quisque discit immemor recordatur."

XI.

He that would seek the truth with thoughts profound And would not stray in ways that are not right, He to himself must turn his inward sight, And guide his motions in a circled round, Teaching his mind that ever she design Herself in her own treasures to possess: So that which late lay hidden in cloudiness More bright and clear than Phoebus' beams shall shine. Flesh hath not quenched all the spirit's light, Though this oblivion's lump holds her opprest. Some seed of truth remaineth in our breast, Which skilful learning eas'ly doth excite. For being askt how can we answer true Unless that grace within our hearts did dwell? If Plato's heavenly muse the truth us tell, We learning things remember them anew."[140]

[140] For Plato's doctrine of Reminiscence cf. _Meno_ 81-86, and _Phaedo_ 72-76.

XII.

Tum ego: "Platoni," inquam, "uehementer assentior, nam me horum iam secundo commemoras, primum quod memoriam corporea contagione, dehinc cum maeroris mole pressus amisi." Tum illa: "Si priora," inquit, "concessa respicias, ne illud quidem longius aberit quin recorderis quod te dudum nescire confessus es." "Quid?" inquam. "Quibus," ait illa, "gubernaculis mundus regatur." "Memini," inquam, "me inscitiam meam fuisse confessum, sed quid afferas, licet iam prospiciam, planius tamen ex te audire desidero." "Mundum," inquit, "hunc deo regi paulo ante minime dubitandum putabas." "Ne nunc quidem arbitror," inquam, "nec umquam dubitandum putabo quibusque in hoc rationibus accedam breuiter exponam. Mundus hic ex tam diuersis contrariisque partibus in unam formam minime conuenisset, nisi unus esset qui tam diuersa coniungeret. Coniuncta uero naturarum ipsa diuersitas inuicem discors dissociaret atque diuelleret, nisi unus esset qui quod nexuit contineret. Non tam uero certus naturae ordo procederet nec tam dispositos motus locis, temporibus, efficientia, spatiis, qualitatibus explicarent, nisi unus esset qui has mutationum uarietates manens ipse disponeret. Hoc quidquid est quo condita manent atque agitantur, usitato cunctis uocabulo deum nomino."

Tum illa: "Cum haec," inquit, "ita sentias, paruam mihi restare operam puto ut felicitatis compos patriam sospes reuisas. Sed quae proposuimus intueamur. Nonne in beatitudine sufficientiam numerauimus deumque beatitudinem ipsam esse consensimus?" "Ita quidem." "Et ad mundum igitur," inquit, "regendum nullis extrinsecus adminiculis indigebit; alioquin si quo egeat, plenam sufficientiam non habebit." "Id," inquam, "ita est necessarium." "Per se igitur solum cuncta disponit." "Negari," inquam, "nequit." "Atqui deus ipsum bonum esse monstratus est." "Memini," inquam. "Per bonum igitur cuncta disponit, si quidem per se regit omnia quem bonum esse consensimus et hic est ueluti quidam clauus atque gubernaculum quo mundana machina stabilis atque incorrupta seruatur." "Vehementer assentior," inquam, "et id te paulo ante dicturam tenui licet suspicione prospexi." "Credo;" inquit, "iam enim ut arbitror uigilantius ad cernenda uera oculos deducis. Sed quod dicam non minus ad contuendum patet." "Quid?" inquam. "Cum deus," inquit, "omnia bonitatis clauo gubernare iure credatur eademque omnia sicuti docui ad bonum naturali intentione festinent, num dubitari potest quin uoluntaria regantur seque ad disponentis nutum ueluti conuenientia contemperataque rectori sponte conuertant?" "Ita," inquam, "necesse est; nec beatum regimen esse uideretur, si quidem detrectantium iugum foret, non obtemperantium salus." "Nihil est igitur quod naturam seruans deo contraire conetur." "Nihil," inquam. "Quod si conetur," ait, "num tandem proficiet quidquam aduersus eum quem iure beatitudinis potentissimum esse concessimus?" "Prorsus," inquam, "nihil ualeret." "Non est igitur aliquid quod summo huic bono uel uelit uel possit obsistere." "Non," inquam, "arbitror." "Est igitur summum," inquit, "bonum quod regit cuncta fortiter suauiterque disponit." Tum ego: "Quam," inquam, "me non modo ea quae conclusa est summa rationum, uerum multo magis haec ipsa quibus uteris uerba delectant, ut tandem aliquando stultitiam magna lacerantem sui pudeat."

"Accepisti," inquit, "in fabulis lacessentes caelum Gigantas; sed illos quoque, uti condignum fuit, benigna fortitudo disposuit. Sed uisne rationes ipsas inuicem collidamus? Forsitan ex huiusmodi conflictatione pulchra quaedam ueritatis scintilla dissiliat." "Tuo," inquam, "arbitratu." "Deum," inquit, "esse omnium potentem nemo dubitauerit." "Qui quidem," inquam, "mente consistat, nullus prorsus ambigat." "Qui uero est," inquit, "omnium potens, nihil est quod ille non possit." "Nihil," inquam. "Num igitur deus facere malum potest?" "Minime," inquam. "Malum igitur," inquit, "nihil est, cum id facere ille non possit, qui nihil non potest." "Ludisne," inquam, "me inextricabilem labyrinthum rationibus texens, quae nunc quidem qua egrediaris introeas, nunc uero quo introieris egrediare, an mirabilem quendam diuinae simplicitatis orbem complicas? Etenim paulo ante beatitudine incipiens eam summum bonum esse dicebas quam in summo deo sitam loquebare. Ipsum quoque deum summum esse bonum plenamque beatitudinem disserebas; ex quo neminem beatum fore nisi qui pariter deus esset quasi munusculum dabas. Rursus ipsam boni formam dei ac beatitudinis loquebaris esse substantiam ipsumque unum id ipsum esse bonum docebas quod ab omni rerum natura peteretur. Deum quoque bonitatis gubernaculis uniuersitatem regere disputabas uolentiaque cuncta parere nec ullam mali esse naturam. Atque haec nullis extrinsecus sumptis sed ex altero altero fidem trahente insitis domesticisque probationibus explicabas."

Tum illa: "Minime," inquit, "ludimus remque omnium maximam dei munere quem dudum deprecabamur exegimus. Ea est enim diuinae forma substantiae ut neque in externa dilabatur nec in se externum aliquid ipsa suscipiat, sed, sicut de ea Parmenides ait:

[Greek: Pantothen eukuklou sphairaes enalinkion onkoi],

rerum orbem mobilem rotat, dum se immobilem ipsa conseruat. Quod si rationes quoque non extra petitas sed intra rei quam tractabamus ambitum collocatas agitauimus, nihil est quod admirere, cum Platone sanciente didiceris cognatos de quibus loquuntur rebus oportere esse sermones.

XII.

Then I said that I did very well like of Plato's doctrine, for thou dost bring these things to my remembrance now the second time, first, because I lost their memory by the contagion of my body, and after when I was oppressed with the burden of grief. "If," quoth she, "thou reflectest upon that which heretofore hath been granted, thou wilt not be far from remembering that which in the beginning thou confessedst thyself to be ignorant of." "What?" quoth I. "By what government," quoth she, "the world is ruled." "I remember," quoth I, "that I did confess my ignorance, but though I foresee what thou wilt say, yet I desire to hear it more plainly from thyself." "Thou thoughtest a little before that it was not to be doubted that this world is governed by God." "Neither do I think now," quoth I, "neither will I ever think, that it is to be doubted of, and I will briefly explicate the reasons which move me to think so. This world could never have been compacted of so many divers and contrary parts, unless there were One that doth unite these so different things; and this disagreeing diversity of natures being united would separate and divide this concord, unless there were One that holdeth together that which He united. Neither would the course of nature continue so certain, nor would the different parts hold so well- ordered motions in due places, times, causality, spaces and qualities, unless there were One who, Himself remaining quiet, disposeth and ordereth this variety of motions. This, whatsoever it be, by which things created continue and are moved, I call God, a name which all men use."[141]

"Since," quoth she, "thou art of this mind, I think with little labour thou mayest be capable of felicity, and return to thy country in safety. But let us consider what we proposed. Have we not placed sufficiency in happiness, and granted that God is blessedness itself?" "Yes truly." "Wherefore," quoth she, "He will need no outward helps to govern the world, otherwise, if He needed anything, He had not full sufficiency." "That," quoth I, "must necessarily be so." "Wherefore He disposeth all things by Himself." "No doubt He doth," quoth I. "But it hath been proved that God is goodness itself." "I remember it very well," quoth I. "Then He disposeth all things by goodness: since He governeth all things by Himself, whom we have granted to be goodness. And this is as it were the helm and rudder by which the frame of the world is kept steadfast and uncorrupted." "I most willingly agree," quoth I, "and I foresaw a little before, though only with a slender guess, that thou wouldst conclude this." "I believe thee," quoth she, "for now I suppose thou lookest more watchfully about thee to discern the truth. But that which I shall say is no less manifest." "What?" quoth I. "Since that God is deservedly thought to govern all things with the helm of goodness, and all these things likewise, as I have showed, hasten to goodness with their natural contention, can there be any doubt made but that they are governed willingly, and that they frame themselves of their own accord to their disposer's beck, as agreeable and conformable to their ruler?" "It must needs be so," quoth I, "neither would it seem an happy government, if it were an imposed yoke, not a desired health." "There is nothing then which, following nature, endeavoureth to resist God." "Nothing," quoth I. "What if anything doth endeavour," quoth she, "can anything prevail against Him, whom we have granted to be most powerful by reason of His blessedness?" "No doubt," quoth I, "nothing could prevail." "Wherefore there is nothing which either will or can resist this sovereign goodness." "I think not," quoth I. "It is then the sovereign goodness which governeth all things strongly, and disposeth them sweetly." "How much," quoth I, "doth not only the reason which thou allegest, but much more the very words which thou usest, delight me, that folly which so much vexed me may at length be ashamed of herself."

"Thou hast heard in the poets' fables," quoth she, "how the giants provoked heaven, but this benign fortitude put them also down, as they deserved. But wilt thou have our arguments contend together? Perhaps by this clash there will fly out some beautiful spark of truth." "As it pleaseth thee," quoth I. "No man can doubt," quoth she, "but that God is almighty." "No man," quoth I, "that is well in his wits." "But," quoth she, "there is nothing that He who is almighty cannot do." "Nothing," quoth I. "Can God do evil?" "No," quoth I, "Wherefore," quoth she, "evil is nothing, since He cannot do it who can do anything." "Dost thou mock me," quoth I, "making with thy reasons an inextricable labyrinth, because thou dost now go in where thou meanest to go out again, and after go out, where thou camest in, or dost thou frame a wonderful circle of the simplicity of God? For a little before taking thy beginning from blessedness, thou affirmedst that to be the chiefest good which thou saidst was placed in God, and likewise thou provedst, that God Himself is the chiefest good and full happiness, out of which thou madest me a present of that inference, that no man shall be happy unless he be also a God. Again thou toldest me that the form of goodness is the substance of God and of blessedness, and that unity is the same with goodness, because it is desired by the nature of all things; thou didst also dispute that God governeth the whole world with the helm of goodness, and that all things obey willingly, and that there is no nature of evil, and thou didst explicate all these things with no foreign or far-fetched proofs, but with those which were proper and drawn from inward principles, the one confirming the other."

"We neither play nor mock," quoth she, "and we have finished the greatest matter that can be by the assistance of God, whose aid we implored in the beginning. For such is the form of the Divine substance that it is neither divided into outward things, nor receiveth any such into itself, but as Parmenides saith of it:

In body like a sphere well-rounded on all sides,[142]

it doth roll about the moving orb of things, while it keepeth itself unmovable. And if we have used no far-fetched reasons, but such as were placed within the compass of the matter we handled, thou hast no cause to marvel, since thou hast learned in Plato's school that our speeches must be like and as it were akin to the things we speak of.

[141] _Vide supra, Tr._ iv. (pp. 56 ff.).

[142] Cf. _Frag._ 8. 43 (Diels, _Vorsokratiker_, i. p. 158).

XII.

Felix qui potuit boni Fontem uisere lucidum, Felix qui potuit grauis Terrae soluere uincula. Quondam funera coniugis 5 Vates Threicius gemens Postquam flebilibus modis Siluas currere mobiles, Amnes stare coegerat, Iunxitque intrepidum latus 10 Saeuis cerua leonibus, Nec uisum timuit lepus Iam cantu placidum canem, Cum flagrantior intima Feruor pectoris ureret, 15 Nec qui cuncta subegerant Mulcerent dominum modi, Inmites superos querens Infernas adiit domos. Illic blanda sonantibus 20 Chordis carmina temperans Quidquid praecipuis deae Matris fontibus hauserat, Quod luctus dabat impotens, Quod luctum geminans amor, 25 Deflet Taenara commouens Et dulci ueniam prece Vmbrarum dominos rogat. Stupet tergeminus nouo Captus carmine ianitor, 30 Quae sontes agitant metu Vltrices scelerum deae Iam maestae lacrimis madent. Non Ixionium caput Velox praecipitat rota 35 Et longa site perditus Spernit flumina Tantalus. Vultur dum satur est modis, Non traxit Tityi iecur. Tandem, 'Vincimur,' arbiter 40 Vmbrarum miserans ait, 'Donamus comitem uiro Emptam carmine coniugem. Sed lex dona coerceat, Ne, dum Tartara liquerit, 45 Fas sit lumina flectere.' Quis legem det amantibus? Maior lex amor est sibi. Heu, noctis prope terminos Orpheus Eurydicen suam 50 Vidit, perdidit, occidit. Vos haec fabula respicit Quicumque in superum diem Mentem ducere quaeritis. Nam qui Tartareum in specus 55 Victus lumina flexerit, Quidquid praecipuum trahit Perdit, dum uidet inferos."

XII.

Happy is he that can behold The well-spring whence all good doth rise, Happy is he that can unfold The bands with which the earth him ties. The Thracian poet whose sweet song Performed his wife's sad obsequies, And forced the woods to run along When he his mournful tunes did play, Whose powerful music was so strong That it could make the rivers stay; The fearful hinds not daunted were, But with the lions took their way, Nor did the hare behold with fear The dog whom these sweet notes appease. When force of grief drew yet more near, And on his heart did burning seize, Nor tunes which all in quiet bound Could any jot their master ease, The gods above too hard he found, And Pluto's palace visiting. He mixed sweet verses with the sound Of his loud harp's delightful string, All that he drank with thirsty draught From his high mother's chiefest spring, All that his restless grief him taught, And love which gives grief double aid, With this even hell itself was caught, Whither he went, and pardon prayed For his dear spouse (unheard request). The three-head porter was dismayed, Ravished with his unwonted guest, The Furies, which in tortures keep The guilty souls with pains opprest, Moved with his song began to weep. Ixion's wheel now standing still Turns not his head with motions steep. Though Tantalus might drink at will, To quench his thirst he would forbear. The vulture full with music shrill Doth not poor Tityus' liver tear. 'We by his verses conquered are,' Saith the great King whom spirits fear. 'Let us not then from him debar His wife whom he with songs doth gain. Yet lest our gift should stretch too far, We will it with this law restrain, That when from hell he takes his flight, He shall from looking back refrain.' Who can for lovers laws indite? Love hath no law but her own will. Orpheus, seeing on the verge of night Eurydice, doth lose and kill Her and himself with foolish love. But you this feigned tale fulfil, Who think unto the day above To bring with speed your darksome mind. For if, your eye conquered, you move Backward to Pluto left behind, All the rich prey which thence you took, You lose while back to hell you look."

ANICII MANLII SEVERINI BOETHII

V.C. ET INL. EXCONS. ORD. PATRICII

PHILOSOPHIAE CONSOLATIONIS

LIBER TERTIVS EXPLICIT

INCIPIT LIBER IV

I.

Haec cum Philosophia dignitate uultus et oris grauitate seruata leniter suauiterque cecinisset, tum ego nondum penitus insiti maeroris oblitus intentionem dicere adhuc aliquid parantis abrupi. Et: "O," inquam, "ueri praeuia luminis quae usque adhuc tua fudit oratio, cum sui speculatione diuina tum tuis rationibus inuicta patuerunt, eaque mihi etsi ob iniuriae dolorem nuper oblita non tamen antehac prorsus ignorata dixisti. Sed ea ipsa est uel maxima nostri causa maeroris, quod, cum rerum bonus rector exsistat, uel esse omnino mala possint uel impunita praetereant; quod solum quanta dignum sit admiratione profecto consideras. At huic aliud maius adiungitur. Nam imperante florenteque nequitia uirtus non solum praemiis caret, uerum etiam sceleratorum pedibus subiecta calcatur et in locum facinorum supplicia luit. Quae fieri in regno scientis omnia, potentis omnia sed bona tantummodo uolentis dei nemo satis potest nec admirari nec conqueri."