The Theological Tractates and The Consolation of Philosophy Part 14

II.

If Plenty as much wealth should give, ne'er holding back her hand, As the swift winds in troubled seas do toss up heaps of sand, Or as the stars in lightsome nights s.h.i.+ne forth on heaven's face, Yet wretched men would still accuse their miserable case.

Should G.o.d, too liberal of His gold, their greedy wishes hear, And with bright honour them adorn; yet all that nothing were, Since ravenous minds, devouring all, for more are ready still.

What bridle can contain in bounds this their contentless will, When filled with riches they retain the thirst of having more?

He is not rich that fears and grieves, and counts himself but poor.'

III.

His igitur si pro se tec.u.m fortuna loqueretur, quid profecto contra hisceres non haberes, aut si quid est quo querelam tuam iure tuearis, proferas oportet. Dabimus dicendi loc.u.m." Tum ego: "Speciosa quidem ista sunt," inquam, "oblitaque Rhetoricae ac Musicae melle dulcedinis; tum tantum, c.u.m audiuntur, oblectant. Sed miseris malorum altior sensus est.

Itaque c.u.m haec auribus insonare desierint, insitus animum maeror praegrauat." Et illa: "Ita est," inquit. "Haec enim nondum morbi tui remedia sed adhuc contumacis aduersum curationem doloris fomenta quaedam sunt. Nam quae in profundum sese penetrent, c.u.m tempestiuum fuerit admouebo. Verumtamen ne te existimari miserum uelis, an numerum modumque tuae felicitatis oblitus es?

Taceo quod desolatum parente summorum te uirorum cura suscepit delectusque in affinitatem principum ciuitatis, quod pretiosissimum propinquitatis genus est, prius carus quam proximus esse coepisti. Quis non te felicissimum c.u.m tanto splendore socerorum, c.u.m coniugis pudore, c.u.m masculae quoque prolis opportunitate praedicauit? Praetereo, libet enim praeterire communia, sumptas in adulescentia negatas senibus dignitates; ad singularem felicitatis tuae c.u.mulum uenire delectat. Si quis rerum mortalium fructus ullum beat.i.tudinis pondus habet, poteritne illius memoria lucis quantalibet ingruentium malorum mole deleri, c.u.m duos pariter consules liberos tuos domo prouehi sub frequentia patrum, sub plebis alacritate uidisti, c.u.m eisdem in curia curules insidentibus tu regiae laudis orator ingenii gloriam facundiaeque meruisti, c.u.m in circo duorum medius consulum circ.u.mfusae mult.i.tudinis expectationem triumphali largitione satiasti? Dedisti ut opinor uerba fortunae, dum te illa demulcet, dum te ut delicias suas fouet. Munus quod nulli umquam priuato commodauerat abstulisti. Visne igitur c.u.m fortuna calculum ponere? Nunc te primum liuenti oculo praestrinxit. Si numerum modumque laetorum tristiumue consideres, adhuc te felicem negare non possis. Quod si idcirco te fortunatum esse non aestimas, quoniam quae tunc laeta uidebantur abierunt, non est quod te miserum putes, quoniam quae nunc creduntur maesta praetereunt. An tu in hanc uitae scaenam nunc primum subitus hospesque uenisti? Vllamne humanis rebus inesse constantiam reris, c.u.m ipsum saepe hominem uelox hora dissoluat? Nam etsi rara est fortuitis manendi fides, ultimus tamen uitae dies mors quaedam fortunae est etiam manentis. Quid igitur referre putas, tune illam moriendo deseras an te illa fugiendo?

III.

Wherefore if fortune should plead with thee thus in her own defence, doubtless thou wouldst not have a word to answer her. But if there be anything which thou canst allege in thy own defence, thou must utter it.

We will give thee full liberty to speak." Then I said: "These things make a fair show and, being set out with pleasant rhetoric and music, delight only so long as they are heard. But those which are miserable have a deeper feeling of their miseries. Therefore, when the sound of these things is past, hidden sorrow oppresseth the mind." "It is so indeed," quoth she, "for these be not the remedies of thy disease, but certain fomentations to a.s.suage thy grief, which as yet resisteth all cure. But when it shall be time, I will apply that which shall pierce to the quick. And yet there is no cause why thou shouldst think thyself miserable. Hast thou forgotten how many ways, and in what degree thou art happy?

I pa.s.s over with silence that, having lost thy father, thou wert provided for by men of the best sort, and, being chosen to have affinity with the chiefest of the city, thou begannest sooner to be dear unto them than to be akin, which is the most excellent kind of kindred. Who esteemed thee not most happy, having so n.o.ble a father-in-law, so chaste a wife, and so n.o.ble sons? I say nothing (for I will not speak of ordinary matters) of the dignities denied to others in their age, and granted to thee in thy youth. I desire to come to the singular top of thy felicity. If any fruit of mortal things hath any weight of happiness, can the remembrance of that light be destroyed with any cloud of miseries that can overcast thee? When thou sawst thy two sons being both Consuls together carried from their house, the Senators accompanying them, and the people rejoicing with them; when, they sitting in the Senate in their chairs of state, thou making an oration in the King's praise deservedst the glory of wit and eloquence. When in public a.s.sembly, thou, standing betwixt thy two sons, didst satisfy with thy triumphant liberality the expectation of the mult.i.tudes gathered together, I suppose thou flatteredst fortune, while she fawned thus upon thee, as her dearest friend. Thou obtainedst more at her hands than ever private man had before thee. Wilt thou then reckon with fortune? This is the first time that ever she frowned upon thee. If thou considerest the number and measure of thy joyful and sad accidents, thou canst not choose but think thyself fortunate hitherto; and if thou esteemest not thyself fortunate because those things which seemed joyful are past, there is no cause why thou shouldst think thyself miserable, since those things which thou now takest to be sorrowful do pa.s.s. Comest thou now first as a pilgrim and stranger into the theatre of this life? Supposest thou to find any constancy in human affairs, since that man himself is soon gone? For although things subject to fortune seldom keep touch in staying, yet the end of life is a certain death, even of that fortune which remaineth. Wherefore, what matter is it whether thou by dying leavest it, or it forsaketh thee by flying?

III.

c.u.m polo Phoebus roseis quadrigis Lucem spargere coeperit, Pallet albentes hebetata uultus Flammis stella prementibus.

c.u.m nemus flatu Zephyri tepentis 5 Vernis inrubuit rosis, Spiret insanum nebulosus Auster: Iam spinis abeat decus.

Saepe tranquillo radiat sereno Immotis mare fluctibus, 10 Saepe feruentes Aquilo procellas Verso concitat aequore.

Rara si constat sua forma mundo, Si tantas uariat uices, Crede fortunis hominum caducis, 15 Bonis crede fugacibus.

Constat aeterna positumque lege est Vt constet genitum nihil."

III.

When Phoebus with his rosy team Showeth his lightsome beam, The dull and darkened stars retire Yielding to greater fire.

When Zephyrus his warmth doth bring, Sweet roses deck the spring; Let noisome Auster blow apace, Plants soon will lose their grace.

The sea hath often quiet stood With an unmoved flood, And often is turmoiled with waves, When boisterous Boreas raves.

If thus the world never long tarry The same, but often vary, On fading fortunes then rely, Trust to those goods that fly.

An everlasting law is made, That all things born shall fade."

IV.

Tum ego: "Vera," inquam, "commemoras, o uirtutum omnium nutrix, nec infitiari possum prosperitatis meae uelocissimum cursum. Sed hoc est quod recolentem uehementius coquit. Nam in omni aduersitate fortunae infelicissimum est genus infortunii fuisse felicem." "Sed quod tu," inquit, "falsae opinionis supplicium luas, id rebus iure imputare non possis. Nam si te hoc inane nomen fortuitae felicitatis mouet, quam pluribus maximisque abundes mec.u.m reputes licet. Igitur si quod in omni fortunae tuae censu pretiosissimum possidebas, id tibi diuinitus inlaesum adhuc inuiolatumque seruatur, poterisne meliora quaeque retinens de infortunio iure causari?

Atqui uiget incolumis illud pretiosissimum generis humani decus Symmachus socer et quod uitae pretio non segnis emeres, uir totus ex sapientia uirtutibusque factus suarum securus tuis ingemiscit iniuriis. Viuit uxor ingenio modesta, pudicitia pudore praecellens et, ut omnes eius dotes breuiter includam, patri similis. Viuit inquam tibique tantum uitae huius exosa spiritum seruat quoque uno felicitatem minui tuam uel ipsa concesserim, tui desiderio lacrimis ac dolore tabescit.

Quid dicam liberos consulares quorum iam, ut in id aetatis pueris, uel paterni uel auiti specimen elucet ingenii? c.u.m igitur praecipua sit mortalibus uitae cura retinendae, o te si tua bona cognoscas felicem, cui suppetunt etiam nunc quae uita nemo dubitat esse cariora! Quare sicca iam lacrimas. Nondum est ad unum omnes exosa fortuna nec tibi nimium ualida tempestas incubuit, quando tenaces haerent ancorae quae nec praesentis solamen nec futuri spem temporis abesse patiantur."

"Et haereant," inquam, "precor; illis namque manentibus, utc.u.mque se res habeant, enatabimus. Sed quantum ornamentis nostris decesserit, uides." Et illa: "Promouimus," inquit, "aliquantum, si te nondum totius tuae sortis piget. Sed delicias tuas ferre non possum qui abesse aliquid tuae beat.i.tudini tam luctuosus atque anxius conqueraris. Quis est enim tam conpositae felicitatis ut non aliqua ex parte c.u.m status sui qualitate rixetur? Anxia enim res est humanorum condicio bonorum et quae uel numquam tota proueniat uel numquam perpetua subsistat. Huic census exuberat, sed est pudori degener sanguis; hunc n.o.bilitas notum facit, sed angustia rei familiaris inclusus esse mallet ignotus. Ille utroque circ.u.mfluus uitam caelibem deflet; ille nuptiis felix orbus liberis alieno censum nutrit heredi. Alius prole laetatus filii filiaeue delictis maestus inlacrimat.

Idcirco nemo facile c.u.m fortunae suae condicione concordat; inest enim singulis quod inexpertus ignoret, expertus exhorreat. Adde quod felicissimi cuiusque delicatissimus sensus est et nisi ad nutum cuncta suppetant, omnis aduersitatis insolens minimis quibusque prosternitur; adeo perexigua sunt quae fortunatissimis beat.i.tudinis summam detrahunt. Quam multos esse coniectas qui sese caelo proximos arbitrentur, si de fortunae tuae reliquiis pars eis minima contingat? Hic ipse locus quem tu exilium uocas, incolentibus patria est; adeo nihil est miserum nisi c.u.m putes contraque beata sors omnis est aequanimitate tolerantis. Quis est ille tam felix qui c.u.m dederit inpatientiae ma.n.u.s, statum suum mutare non optet? Quam multis amaritudinibus humanae felicitatis dulcedo respersa est! Quae si etiam fruenti iucunda esse uideatur, tamen quo minus c.u.m uelit abeat retineri non possit. Liquet igitur quam sit mortalium rerum misera beat.i.tudo quae nec apud aequanimos perpetua perdurat necanxios tota delectat.

Quid igitur o mortales extra pet.i.tis intra uos positam felicitatem? Error uos inscitiaque confundit. Ostendam breuiter tibi summae cardinem felicitatis. Estne aliquid tibi te ipso pretiosius? Nihil inquies. Igitur si tui compos fueris, possidebis quod nec tu amittere umquam uelis nec fortuna possit auferre. Atque ut agnoscas in his fortuitis rebus beat.i.tudinem constare non posse, sic collige. Si beat.i.tudo est summum naturae bonum ratione degentis nec est summum bonum quod eripi ullo modo potest, quoniam praecellit id quod nequeat auferri, manifestum est quoniam[107] ad beat.i.tudinem percipiendam fortunae instabilitas adspirare non possit. Ad haec quem caduca ista felicitas uehit uel scit eam uel nescit esse mutabilem. Si nescit, quaenam beata sors esse potest ignorantiae caecitate? Si scit, metuat necesse est, ne amittat quod amitti posse non dubitat; quare continuus timor non sinit esse felicem. An uel si amiserit, neglegendum putat? Sic quoque perexile bonum est quod aequo animo feratur amissum. Et quoniam tu idem es cui persuasum atque insitum permultis demonstrationibus scio mentes hominum nullo modo esse mortales c.u.mque clarum sit fortuitam felicitatem corporis morte finiri, dubitari nequit, si haec afferre beat.i.tudinem potest, quin omne mortalium genus in miseriam mortis fine labatur. Quod si multos scimus beat.i.tudinis fructum non morte solum uerum etiam doloribus suppliciisque quaesisse, quonam modo praesens facere beatos potest quae miseros transacta non efficit?

[107] quin _codices_.

IV.

To which I answered: "The things which thou reportest are true, O nurse of all virtues, and I cannot deny the most speedy course of my prosperity. But this is that which vexeth me most, when I remember it.

For in all adversity of fortune it is the most unhappy kind of misfortune to have been happy." "But," quoth she, "thou canst not justly impute to the things themselves that thou art punished for thy false opinion. For if this vain name of casual felicity moveth thee, let us make accompt with how many and how great things thou aboundest.

Wherefore, if that which in all thy revenues of fortune thou esteemest most precious doth still by G.o.d's providence remain safe and untouched, canst thou, retaining the best, justly complain of misfortune?

But thy father-in-law, Symmachus (that most excellent ornament of mankind) liveth in safety, and for the obtaining of which thou wouldst willingly spend thy life, that man wholly framed to wisdom and virtues, being secure of his own, mourneth for thy injuries. Thy wife liveth, modest in disposition, eminent in chast.i.ty, and, to rehea.r.s.e briefly all her excellent gifts, like her father. She liveth, I say, and weary of her life reserveth her breath only for thee. In which alone even I must grant that thy felicity is diminished, she consumeth herself with tears and grief for thy sake.

What should I speak of thy children, which have been Consuls, in whom already, as in children of that age, their father's or grandfather's good disposition appeareth? Wherefore, since the greatest care that mortal men have is to save their lives, O happy man that thou art, if thou knowest thine own wealth, who still hast remaining those things which no man doubteth to be dearer than life itself? And therefore cease weeping. Fortune hath not hitherto showed her hatred against you all, neither art thou a.s.sailed with too boisterous a storm, since those anchors hold fast which permit neither the comfort of the time present nor the hope of the time to come to be wanting."

"And I pray G.o.d," quoth I, "that they may hold fast, for so long as they remain, howsoever the world goeth we shall escape drowning. But thou seest how great a part of our ornaments is lost." "We have gotten a little ground," quoth she, "if thy whole estate be not irksome unto thee. But I cannot suffer thy daintiness, who with such lamentation and anxiety complaineth that something is wanting to thy happiness. For who hath so entire happiness that he is not in some part offended with the condition of his estate? The nature of human felicity is doubtful and uncertain, and is neither ever wholly obtained, or never lasteth always.

One man hath great revenues, but is contemned for his base lineage.

Another's n.o.bility maketh him known, but, oppressed with penury, had rather be unknown. Some, abounding with both, bewail their life without marriage. Some other, well married but wanting children, provideth riches for strangers to inherit. Others, finally, having children, mournfully bewail the vices which their sons or daughters are given to.

So that scarce any man is pleased with the condition of his fortune. For there is something in every estate, which without experience is not known, and being experienced doth molest and trouble. Besides that, those which are most happy are most sensible,[108] and unless all things fall out to their liking, impatient of all adversity, every little cross overthrows them, so small are the occasions which take from the most fortunate the height of their happiness. How many are there, thinkest thou, which would think themselves almost in Heaven if they had but the least part of the remains of thy fortune? This very place, which thou callest banishment, is to the inhabitants thereof their native land. So true it is that nothing is miserable but what is thought so, and contrariwise, every estate is happy if he that bears it be content. Who is so happy that if he yieldeth to discontent, desireth not to change his estate? How much bitterness is mingled with the sweetness of man's felicity, which, though it seemeth so pleasant while it is enjoyed, yet can it not be retained from going away when it will. And by this it appeareth how miserable is the blessedness of mortal things, which neither endureth alway with the contented, nor wholly delighteth the pensive.

Wherefore, O mortal men, why seek you for your felicity abroad, which is placed within yourselves? Error and ignorance do confound you. I will briefly show thee the centre of thy chiefest happiness. Is there anything more precious to thee than thyself? I am sure thou wilt say, nothing. Wherefore, if thou enjoyest thyself, thou shalt possess that which neither thou wilt ever wish to lose nor fortune can take away. And that thou mayst acknowledge that blessedness cannot consist in these casual things, gather it thus. If blessedness be the chiefest good of nature endued with reason, and that is not the chiefest good which may by any means be taken away, because that which cannot be taken away is better, it is manifest that the instability of fortune cannot aspire to the obtaining of blessedness. Moreover, he that now enjoyeth this brittle felicity, either knoweth it to be mutable or no. If not, what estate can be blessed by ignorant blindness? And if he knoweth it, he must needs fear lest he lose that which he doubteth not may be lost, wherefore continual fear permitteth him not to be happy. Or though he should lose it, doth he think that a thing of no moment? But so it were a very small good which he would be content to lose. And because thou art one whom I know to be fully persuaded and convinced by innumerable demonstrations that the souls of men are in no wise mortal, and since it is clear that casual felicity is ended by the body's death, there is no doubt, if this can cause blessedness, but that all mankind falleth into misery by death. But if we know many who have sought to reap the fruit of blessedness, not only by death, but also by affliction and torments, how can present happiness make men happy, the loss of which causeth not misery?

[108] _i.e._ sensitive.

IV.

Quisquis uolet perennem Cautus ponere sedem Stabilisque nec sonori Sterni flatibus Euri Et fluctibus minantem 5 Curat spernere pontum, Montis cac.u.men alti, Bibulas uitet harenas.

Illud proteruus Auster Totis uiribus urget, 10 Hae pendulum solutae Pondus ferre recusant.

Fugiens periculosam Sortem sedis amoenae Humili domum memento 15 Certus figere saxo.

Quamuis tonet ruinis Miscens aequora uentus, Tu conditus quieti Felix robore ualli 20 Duces serenus aeuum Ridens aetheris iras.