The Consolation of Philosophy Part 15

No right nor reason can they show; 'Tis but because their lands and laws are not the same.

Wouldst _thou_ give each his due; then know Thy love the good must have, the bad thy pity claim.

V.

On this I said: 'I see how there is a happiness and misery founded on the actual deserts of the righteous and the wicked. Nevertheless, I wonder in myself whether there is not some good and evil in fortune as the vulgar understand it. Surely, no sensible man would rather be exiled, poor and disgraced, than dwell prosperously in his own country, powerful, wealthy, and high in honour. Indeed, the work of wisdom is more clear and manifest in its operation when the happiness of rulers is somehow pa.s.sed on to the people around them, especially considering that the prison, the law, and the other pains of legal punishment are properly due only to mischievous citizens on whose account they were originally inst.i.tuted. Accordingly, I do exceedingly marvel why all this is completely reversed--why the good are hara.s.sed with the penalties due to crime, and the bad carry off the rewards of virtue; and I long to hear from thee what reason may be found for so unjust a state of disorder. For a.s.suredly I should wonder less if I could believe that all things are the confused result of chance. But now my belief in G.o.d's governance doth add amazement to amazement. For, seeing that He sometimes a.s.signs fair fortune to the good and harsh fortune to the bad, and then again deals harshly with the good, and grants to the bad their hearts' desire, how does this differ from chance, unless some reason is discovered for it all?'

'Nay; it is not wonderful,' said she, 'if all should be thought random and confused when the principle of order is not known. And though thou knowest not the causes on which this great system depends, yet forasmuch as a good ruler governs the world, doubt not for thy part that all is rightly done.'

SONG V.

WONDER AND IGNORANCE.

Who knoweth not how near the pole Bootes' course doth go, Must marvel by what heavenly law He moves his Wain so slow; Why late he plunges 'neath the main, And swiftly lights his beams again.

When the full-orbed moon grows pale In the mid course of night, And suddenly the stars s.h.i.+ne forth That languished in her light, Th' astonied nations stand at gaze, And beat the air in wild amaze.[M]

None marvels why upon the sh.o.r.e The storm-lashed breakers beat, Nor why the frost-bound glaciers melt At summer's fervent heat; For here the cause seems plain and clear, Only what's dark and hid we fear.

Weak-minded folly magnifies All that is rare and strange, And the dull herd's o'erwhelmed with awe At unexpected change.

But wonder leaves enlightened minds, When ignorance no longer blinds.

FOOTNOTES:

[M] To frighten away the monster swallowing the moon. The superst.i.tion was once common. See Tylor's 'Primitive Culture,' pp. 296-302.

VI.

'True,' said I; 'but, since it is thy office to unfold the hidden cause of things, and explain principles veiled in darkness, inform me, I pray thee, of thine own conclusions in this matter, since the marvel of it is what more than aught else disturbs my mind.'

A smile played one moment upon her lips as she replied: 'Thou callest me to the greatest of all subjects of inquiry, a task for which the most exhaustive treatment barely suffices. Such is its nature that, as fast as one doubt is cut away, innumerable others spring up like Hydra's heads, nor could we set any limit to their renewal did we not apply the mind's living fire to suppress them. For there come within its scope the questions of the essential simplicity of providence, of the order of fate, of unforeseen chance, of the Divine knowledge and predestination, and of the freedom of the will. How heavy is the weight of all this thou canst judge for thyself. But, inasmuch as to know these things also is part of the treatment of thy malady, we will try to give them some consideration, despite the restrictions of the narrow limits of our time. Moreover, thou must for a time dispense with the pleasures of music and song, if so be that thou findest any delight therein, whilst I weave together the connected train of reasons in proper order.'

'As thou wilt,' said I.

Then, as if making a new beginning, she thus discoursed: 'The coming into being of all things, the whole course of development in things that change, every sort of thing that moves in any wise, receives its due cause, order, and form from the steadfastness of the Divine mind. This mind, calm in the citadel of its own essential simplicity, has decreed that the method of its rule shall be manifold. Viewed in the very purity of the Divine intelligence, this method is called _providence_; but viewed in regard to those things which it moves and disposes, it is what the ancients called _fate_. That these two are different will easily be clear to anyone who pa.s.ses in review their respective efficacies. Providence is the Divine reason itself, seated in the Supreme Being, which disposes all things; fate is the disposition inherent in all things which move, through which providence joins all things in their proper order. Providence embraces all things, however different, however infinite; fate sets in motion separately individual things, and a.s.signs to them severally their position, form, and time.

'So the unfolding of this temporal order unified into the foreview of the Divine mind is providence, while the same unity broken up and unfolded in time is fate. And although these are different, yet is there a dependence between them; for the order of destiny issues from the essential simplicity of providence. For as the artificer, forming in his mind beforehand the idea of the thing to be made, carries out his design, and develops from moment to moment what he had before seen in a single instant as a whole, so G.o.d in His providence ordains all things as parts of a single unchanging whole, but carries out these very ordinances by fate in a time of manifold unity. So whether fate is accomplished by Divine spirits as the ministers of providence, or by a soul, or by the service of all nature--whether by the celestial motion of the stars, by the efficacy of angels, or by the many-sided cunning of demons--whether by all or by some of these the destined series is woven, this, at least, is manifest: that providence is the fixed and simple form of destined events, fate their s.h.i.+fting series in order of time, as by the disposal of the Divine simplicity they are to take place. Whereby it is that all things which are under fate are subjected also to providence, on which fate itself is dependent; whereas certain things which are set under providence are above the chain of fate--viz., those things which by their nearness to the primal Divinity are steadfastly fixed, and lie outside the order of fate's movements. For as the innermost of several circles revolving round the same centre approaches the simplicity of the midmost point, and is, as it were, a pivot round which the exterior circles turn, while the outermost, whirled in ampler orbit, takes in a wider and wider sweep of s.p.a.ce in proportion to its departure from the indivisible unity of the centre--while, further, whatever joins and allies itself to the centre is narrowed to a like simplicity, and no longer expands vaguely into s.p.a.ce--even so whatsoever departs widely from primal mind is involved more deeply in the meshes of fate, and things are free from fate in proportion as they seek to come nearer to that central pivot; while if aught cleaves close to supreme mind in its absolute fixity, this, too, being free from movement, rises above fate's necessity. Therefore, as is reasoning to pure intelligence, as that which is generated to that which is, time to eternity, a circle to its centre, so is the s.h.i.+fting series of fate to the steadfastness and simplicity of providence.

'It is this causal series which moves heaven and the stars, attempers the elements to mutual accord, and again in turn transforms them into new combinations; _this_ which renews the series of all things that are born and die through like successions of germ and birth; it is _its_ operation which binds the destinies of men by an indissoluble nexus of causality, and, since it issues in the beginning from unalterable providence, these destinies also must of necessity be immutable.

Accordingly, the world is ruled for the best if this unity abiding in the Divine mind puts forth an inflexible order of causes. And this order, by its intrinsic immutability, restricts things mutable which otherwise would ebb and flow at random. And so it happens that, although to you, who are not altogether capable of understanding this order, all things seem confused and disordered, nevertheless there is everywhere an appointed limit which guides all things to good. Verily, nothing can be done for the sake of evil even by the wicked themselves; for, as we abundantly proved, they seek good, but are drawn out of the way by perverse error; far less can this order which sets out from the supreme centre of good turn aside anywhither from the way in which it began.

'"Yet what confusion," thou wilt say, "can be more unrighteous than that prosperity and adversity should indifferently befall the good, what they like and what they loathe come alternately to the bad!" Yes; but have men in real life such soundness of mind that their judgments of righteousness and wickedness must necessarily correspond with facts?

Why, on this very point their verdicts conflict, and those whom some deem worthy of reward, others deem worthy of punishment. Yet granted there were one who could rightly distinguish the good and bad, yet would he be able to look into the soul's inmost const.i.tution, as it were, if we may borrow an expression used of the body? The marvel here is not unlike that which astonishes one who does not know why in health sweet things suit some const.i.tutions, and bitter others, or why some sick men are best alleviated by mild remedies, others by severe. But the physician who distinguishes the precise conditions and characteristics of health and sickness does not marvel. Now, the health of the soul is nothing but righteousness, and vice is its sickness. G.o.d, the guide and physician of the mind, it is who preserves the good and banishes the bad. And He looks forth from the lofty watch-tower of His providence, perceives what is suited to each, and a.s.signs what He knows to be suitable.

'This, then, is what that extraordinary mystery of the order of destiny comes to--that something is done by one who knows, whereat the ignorant are astonished. But let us consider a few instances whereby appears what is the competency of human reason to fathom the Divine unsearchableness.

Here is one whom thou deemest the perfection of justice and scrupulous integrity; to all-knowing Providence it seems far otherwise. We all know our Lucan's admonition that it was the winning cause that found favour with the G.o.ds, the beaten cause with Cato. So, shouldst thou see anything in this world happening differently from thy expectation, doubt not but events are rightly ordered; it is in thy judgment that there is perverse confusion.

'Grant, however, there be somewhere found one of so happy a character that G.o.d and man alike agree in their judgments about him; yet is he somewhat infirm in strength of mind. It may be, if he fall into adversity, he will cease to practise that innocency which has failed to secure his fortune. Therefore, G.o.d's wise dispensation spares him whom adversity might make worse, will not let him suffer who is ill fitted for endurance. Another there is perfect in all virtue, so holy and nigh to G.o.d that providence judges it unlawful that aught untoward should befall him; nay, doth not even permit him to be afflicted with bodily disease. As one more excellent than I[N] hath said:

'"The very body of the holy saint Is built of purest ether."

Often it happens that the governance is given to the good that a restraint may be put upon superfluity of wickedness. To others providence a.s.signs some mixed lot suited to their spiritual nature; some it will plague lest they grow rank through long prosperity; others it will suffer to be vexed with sore afflictions to confirm their virtues by the exercise and practice of patience. Some fear overmuch what they have strength to bear; others despise overmuch that to which their strength is unequal. All these it brings to the test of their true self through misfortune. Some also have bought a name revered to future ages at the price of a glorious death; some by invincible constancy under their sufferings have afforded an example to others that virtue cannot be overcome by calamity--all which things, without doubt, come to pa.s.s rightly and in due order, and to the benefit of those to whom they are seen to happen.

'As to the other side of the marvel, that the bad now meet with affliction, now get their hearts' desire, this, too, springs from the same causes. As to the afflictions, of course no one marvels, because all hold the wicked to be ill deserving. The truth is, their punishments both frighten others from crime, and amend those on whom they are inflicted; while their prosperity is a powerful sermon to the good, what judgments they ought to pa.s.s on good fortune of this kind, which often attends the wicked so a.s.siduously.

'There is another object which may, I believe, be attained in such cases: there is one, perhaps, whose nature is so reckless and violent that poverty would drive him more desperately into crime. _His_ disorder providence relieves by allowing him to ama.s.s money. Such a one, in the uneasiness of a conscience stained with guilt, while he contrasts his character with his fortune, perchance grows alarmed lest he should come to mourn the loss of that whose possession is so pleasant to him. He will, then, reform his ways, and through the fear of losing his fortune he forsakes his iniquity. Some, through a prosperity unworthily borne, have been hurled headlong to ruin; to some the power of the sword has been committed, to the end that the good may be tried by discipline, and the bad punished. For while there can be no peace between the righteous and the wicked, neither can the wicked agree among themselves. How should they, when each is at variance with himself, because his vices rend his conscience, and ofttimes they do things which, when they are done, they judge ought not to have been done. Hence it is that this supreme providence brings to pa.s.s this notable marvel--that the bad make the bad good. For some, when they see the injustice which they themselves suffer at the hands of evil-doers, are inflamed with detestation of the offenders, and, in the endeavour to be unlike those whom they hate, return to the ways of virtue. It is the Divine power alone to which things evil are also good, in that, by putting them to suitable use, it bringeth them in the end to some good issue. For order in some way or other embraceth all things, so that even that which has departed from the appointed laws of the order, nevertheless falleth within _an_ order, though _another_ order, that nothing in the realm of providence may be left to haphazard. But

'"Hard were the task, as a G.o.d, to recount all, nothing omitting."

Nor, truly, is it lawful for man to compa.s.s in thought all the mechanism of the Divine work, or set it forth in speech. Let us be content to have apprehended this only--that G.o.d, the creator of universal nature, likewise disposeth all things, and guides them to good; and while He studies to preserve in likeness to Himself all that He has created, He banishes all evil from the borders of His commonweal through the links of fatal necessity. Whereby it comes to pa.s.s that, if thou look to disposing providence, thou wilt nowhere find the evils which are believed so to abound on earth.

'But I see thou hast long been burdened with the weight of the subject, and fatigued with the prolixity of the argument, and now lookest for some refreshment of sweet poesy. Listen, then, and may the draught so restore thee that thou wilt bend thy mind more resolutely to what remains.'

FOOTNOTES:

[N] Parmenides. Boethius seems to forget for the moment that Philosophy is speaking.

SONG VI.

THE UNIVERSAL AIM.

Wouldst thou with unclouded mind View the laws by G.o.d designed, Lift thy steadfast gaze on high To the starry canopy; See in rightful league of love All the constellations move.

Fiery Sol, in full career, Ne'er obstructs cold Phoebe's sphere; When the Bear, at heaven's height, Wheels his coursers' rapid flight, Though he sees the starry train Sinking in the western main, He repines not, nor desires In the flood to quench his fires.

In true sequence, as decreed, Daily morn and eve succeed; Vesper brings the shades of night, Lucifer the morning light.

Love, in alternation due, Still the cycle doth renew, And discordant strife is driven From the starry realm of heaven.

Thus, in wondrous amity, Warring elements agree; Hot and cold, and moist and dry, Lay their ancient quarrel by; High the flickering flame ascends, Downward earth for ever tends.

So the year in spring's mild hours Loads the air with scent of flowers; Summer paints the golden grain; Then, when autumn comes again, Bright with fruit the orchards glow; Winter brings the rain and snow.

Thus the seasons' fixed progression, Tempered in a due succession, Nourishes and brings to birth All that lives and breathes on earth.

Then, soon run life's little day, All it brought it takes away.

But One sits and guides the reins, He who made and all sustains; King and Lord and Fountain-head, Judge most holy, Law most dread; Now impels and now keeps back, Holds each waverer in the track.

Else, were once the power withheld That the circling spheres compelled In their orbits to revolve, This world's order would dissolve, And th' harmonious whole would all In one hideous ruin fall.

But through this connected frame Runs one universal aim; Towards the Good do all things tend, Many paths, but one the end.

For naught lasts, unless it turns Backward in its course, and yearns To that Source to flow again Whence its being first was ta'en.