THE CONSOLATION OF PHILOSOPHY (The Cooper Translation). Boethius
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stars are not yet come into the sky, and night descending from above o’erspreads the earth: but if the north wind smites this scene, launched forth from the Thracian cave, it unlocks the imprisoned daylight; the sun shines forth, and thus sparkling Phoebus smites with his rays our wondering eyes.
Prose III. Boethius gains power to address philosophy. Philosophy chides his lack of courage
In such a manner were the clouds of grief scattered. Then I drew breath again and engaged my mind in taking knowledge of my physician’s countenance. So when I turned my eyes towards her and fixed my gaze upon her, I recognised my nurse, Philosophy, in whose chambers I had spent my life from earliest manhood. And I asked her, ‘Wherefore have you, mistress of all virtues, come down from heaven above to visit my lonely place of banishment? Is it that you, as well as I, may be harried, the victim of false charges?’ ‘Should I,’ said she, ‘desert you, my nursling? Should I not share and bear my part of the burden which has been laid upon you from spite against my name? Surely Philosophy never allowed herself to let the innocent go upon their journey unbefriended. Think you I would fear calumnies? that I would be terrified as though they were a new misfortune? Think you that this is the first time that wisdom has been harassed by dangers among men of shameless ways? In ancient days before the time of my child, Plato, have we not as well as nowadays fought many a mighty battle against the recklessness of folly? And though Plato did survive, did not his master, Socrates, win his victory of an unjust death, with me present at his side? When after him the followers of Epicurus, and in turn the Stoics, and then others did all try their utmost to seize his legacy, they dragged me, for all my cries and struggles, as though to share me as plunder; they tore my robe which I had woven with mine own hands, and snatched away the fragments thereof: and when they thought I had altogether yielded myself to them, they departed. And since among them were to be seen certain signs of my outward bearing, others illadvised did think they wore my livery: thus were many of them undone by the errors of the herd of uninitiated. But if you have not heard of the exile of Anaxagoras, [2] nor the poison drunk by Socrates, [3] nor the torture of Zeno, [4] which all were of foreign lands, yet you may know of Canius, [5] Seneca, [6] and Soranus, [7] whose fame is neither small nor passing old. Naught else brought them to ruin but that, being built up in my ways, they appeared at variance with the desires of unscrupulous men. So it is no matter for your wonder if, in this sea of life, we are tossed about by storms from all sides; for to oppose evil men is the chief aim we set before ourselves. Though the band of such men is great in numbers, yet is it to be contemned: for it is guided by no leader, but is hurried along at random only by error running riot everywhere. If this band when warring against us presses too strongly upon us, our leader, Reason, gathers her forces into her citadel, while the enemy are busied in plundering useless baggage. As they seize the most worthless things, we laugh at them from above, untroubled by the whole band of mad marauders, and we are defended by that rampart to which riotous folly may not hope to attain.
Met. IV
‘He who has calmly reconciled his life to fate, and set proud death beneath his feet, can look fortune in the face, unbending both to good and bad: his countenance unconquered he can shew. The rage and threatenings of the sea will not move him though they stir from its depths the upheaving swell: Vesuvius’s furnaces may never so often burst forth, and he may send rolling upwards smoke and fire; the lightning, whose wont it is to smite down lofty towers, may flash upon its way, but such men shall they never move. Why then stand they wretched and aghast when fierce tyrants rage in impotence? Fear naught, and hope naught: thus shall you have a weak man’s rage disarmed. But whoso fears with trembling, or desires aught from them, he stands not firmly rooted, but dependent: thus has he thrown away his shield; he can be rooted up, and he links for himself the very chain whereby he may be dragged.
Prose IV. Boethius complains to Philosophy of his sufferings after his just life
‘Are such your experiences, and do they sink into your soul?’ she asked. ‘Do you listen only as “the dull ass to the lyre”? Why do you weep? Wherefore flow your tears? “Speak, nor keep secret in thine heart.” If you expect a physician to help you, you must lay bare your wound.’
Then did I rally my spirit till it was strong again, and answered, ‘Does the savage bitterness of my fortune still need recounting? Does it not stand forth plainly enough of itself? Does not the very aspect of this place strike you? Is this the library which you had chosen for yourself as your sure resting-place in my house? Is this the room in which you would so often tarry with me expounding the philosophy of things human and divine? Was my condition like this, or my countenance, when I probed with your aid the secrets of nature, when you marked out with a wand the courses of the stars, when you shaped our habits and the rule of all our life by the pattern of the universe? [8] Are these the rewards we reap by yielding ourselves to you? Nay, you yourself have established this saying by the mouth of Plato, that commonwealths would be blessed if they were guided by those who made wisdom their study, or if those who guided them would make wisdom their study. [9] By the mouth of that same great man did you teach that this was the binding reason why a commonwealth should be governed by philosophers, namely that the helm of government should not be left to unscrupulous or criminal citizens lest they should bring corruption and ruin upon the good citizens. [10] Since, then, I had learned from you in quiet and inaction of this view, I followed it further, for I desired to practise it in public government. You and God Himself, who has grafted you in the minds of philosophers, are my witnesses that never have I applied myself to any office of state except that I might work for the common welfare of all good men. Thence followed bitter quarrels with evil men which could not be appeased, and, for the sake of preserving justice, contempt of the enmity of those in power, for this is the result of a free and fearless conscience. How often have I withstood Conigastus [11] to his face, whenever he has attacked a weak man’s fortune! How often have I turned by force Trigulla, [11] the overseer of the Emperor’s household, from an unjust act that he had begun or even carried out! How many times have I put my own authority in danger by protecting those wretched people who were harried with unending false charges by the greed of barbarian Goths which ever went unpunished! Never, I say, has any man depraved me from justice to injustice. My heart has ached as bitterly as those of the sufferers when I have seen the fortunes of our subjects ruined both by the rapacity of persons and the taxes of the state. Again, in a time of severe famine, a grievous, intolerable sale by compulsion was decreed in Campania, and devastation threatened that province. Then I undertook for the sake of the common welfare a struggle against the commander of the Imperial guard; though the king was aware of it, I fought against the enforcement of the sale, and fought successfully. Paulinus was a man who had been consul: the jackals of the court had in their own hopes and desires already swallowed up his possessions, but I snatched him from their very gaping jaws. I exposed myself to the hatred of the treacherous informer Cyprian, that I might prevent Albinus, also a former consul, being overwhelmed by the penalty of a trumped-up charge. Think you that I have raised up against myself bitter and great quarrels enough? But I ought to have been safer among those whom I helped; for, from my love of justice, I laid up for myself among the courtiers no resource to which I might turn for safety. Who, further, were the informers upon whose evidence I was banished? One was Basilius: he was formerly expelled from the royal service, and was driven by debt to inform against me. Again, Opilio and Gaudentius had been condemned to exile by the king for many unjust acts and crimes: this decree they would not obey, and they sought sanctuary in sacred buildings, but when the king was aware of it, he declared that if they departed not from Ravenna before a certain day, they should be driven forth branded upon their foreheads. What could be more stringent than this? Yet upon that very day information against me was laid by these same men and accepted. Why so? Did my character deserve this treatment? Or did my prearranged condemnation give credit and justification to my accusers? Did Fortune feel no shame for this? If not for innocence calumniated, at any rate for the baseness of the calumniators?
‘Would you learn the sum of the charges against me? It was said that “I had desired the safety of the Senate.” You would learn in what way. I was charged with “having hindered an informer from producing papers by which the Senate could be accused of treason.” What think you, my mistress? Shall I deny it lest it shame you? Nay, I did desire the safety of the Senate, nor shall ever cease to desire it. Shall I confess it? Then there would have been no need to hinder an informer. Shall I call