The Theological Tractates and The Consolation of Philosophy Part 11

[86] uilitatis _Glarea.n.u.s_; uilitas _codd._

[87] [Greek: theon] _codd._

[88] ipsa _Sitzmannus_; ipso _codd._

IV.

"Understandest thou these things," saith she, "and do they make impression in thy mind? Art thou 'like the a.s.s, deaf to the lyre'? Why weepest thou? Why sheddest thou so many tears? Speak out; hide not thy thoughts.[89] If thou expectest to be cured, thou must discover thy wound.[90]"

Then I, collecting the forces of my mind together, made her answer in these words: "Doth the cruelty of fortune's rage need further declaration, or doth it not sufficiently appear of itself? Doth not the very countenance of this place move thee? Is this the library which thou thyself hadst chosen to sit in at my house, in which thou hast oftentimes discoursed with me of the knowledge of divine and human things? Had I this attire or countenance when I searched the secrets of nature with thee, when thou describedst unto me the course of the stars with thy geometrical rod, when thou didst frame my conversation and the manner of my whole life according to the pattern of the celestial order?

Are these the rewards which thy obedient servants have? But thou didst decree that sentence by the mouth of Plato: That commonwealths should be happy, if either the students of wisdom did govern them, or those which were appointed to govern them would give themselves to the study of wisdom.[91] Thou by the same philosopher didst admonish us that it is a sufficient cause for wise men to take upon themselves the government of the commonwealth, lest, if the rule of cities were left in the hands of lewd and wicked citizens, they should work the subversion and overthrow of the good.

Wherefore, following this authority, I desired to practise that by public administration which I had learnt of thee in private conference.

Thou and G.o.d Himself who had inserted thee in the minds of the wise, are my witnesses that nothing but the common desire of all good men brought me to be a magistrate. This hath been the cause of my grievous and irreconcilable disagreements with wicked men, and that which freedom of conscience carrieth with it, of ever contemning the indignation of potentates for the defence of justice.

How often have I encountered with Conigastus, violently possessing himself with poor men's goods? How often have I put back Triguilla, Provost of the King's house, from injuries which he had begun, yea, and finished also? How often have I protected, by putting my authority in danger, such poor wretches as the unpunished covetousness of the barbarous did vex with infinite reproaches? Never did any man draw me from right to wrong. It grieved me no less than them which suffered it, to see the wealth of our subjects wasted, partly by private pillage, and partly by public tributes.

When in the time of a great dearth things were set at so excessive and unreasonable a rate that the province of Campania was like to be altogether impoverished, for the common good I stuck not to contend with the chief Praetor himself, and the matter was discussed before the King, and I prevailed so far that it went not forward. I drew Paulinus, who had been Consul, out of the very mouth of the gaping courtiers, who like ravenous curs had already in hope and ambition devoured his riches. That Albinus who had likewise been Consul might not be punished upon presumptuous[92] and false accusation, I exposed myself to the hatred of Cyprian his accuser. May I seem to have provoked enmity enough against myself? But others should so much the more have procured my safety, since that for the love I bear to justice I left myself no way by the means of courtiers to be safe. But by whose accusations did I receive this blow? By theirs who, long since having put Basil out of the King's service, compelled him now to accuse me, by the necessity which he was driven to by debt. Opilio likewise and Gaudentius being banished by the King's decree, for the injuries and manifold deceits which they had committed, because they would not obey, defended themselves by taking sanctuary, of which the King hearing, gave sentence, that unless they departed out of the city of Ravenna within certain days, they should be branded in the foreheads, and put out by force. What could be added to this severity? And yet that very day their accusations against me went for current. What might be the reason of this? Did my dealing deserve it? Or did the condemnation, which went before, make them just accusers?

Was not fortune ashamed, if not that innocency was accused, yet at least that it had so vile and base accusers? But what crime was laid to my charge? Wilt thou have it in one word? I am said to have desired the Senate's safety. Wilt thou know the manner how? I am blamed for having hindered their accuser to bring forth evidence by which he should prove the Senate guilty of treason.

What thinkest thou, O Mistress? Shall I deny this charge, that I may not shame thee? But it is true, I desired it, neither will I ever cease from having that desire. Shall I confess it? But I have already left hindering their accuser. Shall I call it an offence to have wished the safety of that order? Indeed the Senate with their decrees concerning me had made it an offence. But folly, always deceiving herself, cannot change the deserts of things, nor, according to the decree of Socrates,[93] do I think it is lawful either to conceal the truth or grant a lie. But how this may be, I leave to thine and Wisdom's censure.

And that posterity may not be ignorant of the course and truth of the matter, I have put it down in writing.

For why should I speak of those feigned letters, in which I am charged to have hoped for Roman liberty? The deceit of which would manifestly have appeared, if it might have been lawful for me to have used the confession of my very accusers, which in all business is of greatest force. For what liberty remaineth there to be hoped for? I would to G.o.d there were any! I would have answered as Canius did, who being charged by Gaius Caesar, son to Germanicus, that he was privy to the conspiracy made against him, answered: 'If I had been made acquainted with it, thou shouldest never have known of it.'[94] Neither hath sorrow so dulled my wits in this matter that I complain of the wicked endeavours of sinful men against virtue, but I exceedingly marvel to see that they have brought to pa.s.s the things they hoped to do. For the desire of doing evil may be attributed to our weakness, but that in the sight of G.o.d the wicked should be able to compa.s.s whatsoever they contrive against the innocent, is altogether monstrous. Whence not without cause one of thy familiar friends[95] demanded: 'If,' saith he, 'there be a G.o.d, from whence proceed so many evils? And if there be no G.o.d, from whence cometh any good?' But let that pa.s.s that wicked men, which seek the blood of all good men, and of the whole Senate, would also have overthrown me, whom they saw to stand in defence of good men and of the Senate. But did I deserve the same of the Senators themselves? I suppose thou rememberest how thou being present didst alway direct me when I went about to say or do anything. Thou rememberest, I say, when at Verona the King, being desirous of a common overthrow, endeavoured to lay the treason, whereof only Albinus was accused, upon the whole order of the Senate, with how great security of my own danger I defended the innocency of the whole Senate. Thou knowest that these things which I say are true, and that I was never delighted in my own praise, for the secret of a good conscience is in some sort diminished when by declaring what he hath done a man receiveth the reward of fame. But thou seest to what pa.s.s my innocency is come; instead of the rewards of true virtue, I undergo the punishment of wickedness, wherewith I am falsely charged.

Was it ever yet seen that the manifest confession of any crime made the judges so at one in severity, that either the error of man's judgment or the condition of fortune, which is certain to none, did not incline some of them to favour? If I had been accused that I would have burnt the churches, or wickedly have killed the priests, or have sought the death of all good men, yet sentence should have been p.r.o.nounced against me present, having confessed, and being convicted. Now being conveyed five hundred miles off, dumb and defenceless, I am condemned to death and proscription for bearing the Senate too much good will. O Senate, which deserves that never any may be convicted of the like crime!

The dignity of which accusation even the very accusers themselves saw, which that they might obscure by adding some sort of fault, they belied me that I defiled my conscience with sacrilege, for an ambitious desire of preferment. But thou, which hadst seated thyself in me, didst repel from the seat of my mind all desire of mortal things, and within thy sight there was no place for sacrilege to harbour; for thou didst instil into my ears and thoughts daily that saying of Pythagoras, 'Follow G.o.d.'[96] Neither was it fitting for me to use the aid of most vile spirits when thou wast shaping me into that excellency to make me like to G.o.d. Besides the innocency which appeared in the most retired rooms of my house, the a.s.sembly of my most honourable friends, my holy father- in-law Symmachus, who is as worthy of reverence as thou thyself art, do clear me from all suspicion of this crime. But O detestable wickedness!

they the rather credit thee with so great a crime, and think me the nigher to such mischievous dealing, because I am endued with thy knowledge, and adorned with thy virtues, so that it is not enough that I reap no commodity for thy respect, unless thou beest also dishonoured for the hatred conceived against me. And that my miseries may increase the more, the greatest part do not so much respect the value of things as the event of fortune, and they esteem only that to be providently done which the happy success commends. By which means it cometh to pa.s.s that the first loss which miserable men have is their estimation and the good opinion which was had of them. What rumours go now among the people, what dissonant and diverse opinions! I cannot abide to think of them; only this will I say, the last burden of adversity is that when they which are in misery are accused of any crime, they are thought to deserve whatsoever they suffer. And I, spoiled of all my goods, bereaved of my dignities, blemished in my good name, for benefits receive punishments.

And methinks I see the cursed crews of the wicked abounding with joy and gladness, and every lost companion devising with himself how to accuse others falsely, good men lie prostrate with the terror of my danger, and every lewd fellow is provoked by impunity to attempt any wickedness, and by rewards to bring it to effect; but the innocent are not only deprived of all security, but also of any manner of defence. Wherefore I may well exclaim:

[89] Homer, _Il._ i. 363.

[90] Cf. _Tr._ v. (_supra_, p. 76), _quasi non deterior fiat inscientiae causa dum tegitur._

[91] Plato, _Rep._ v. 473.

[92] Presumptuous=founded on presumption.

[93] Cp. Plato, _Rep._ vi. 485; the [Greek: philosophos] cannot be [Greek: philopseudaes.]

[94] _Vide supra_, p. 69. This seems to be the only record of Canius's retort to Caligula.

[95] i.e. Epicurus, cp. Lact. _De Ira Dei_ xiii.

[96] Cf. [Greek: ho bios apas suntetaktai pros to akolouthein toi Theoi], Iambl. _De Vita Pyth._ xviii., and Seneca, _De Vita Beata_ xv.

V.

O stelliferi conditor orbis Qui perpetuo nixus solio Rapido caelum turbine uersas Legemque pati sidera cogis, Vt nunc pleno lucida cornu 5 Totis fratris obuia flammis Condat stellas luna minores, Nunc obscuro pallida cornu Phoebo propior lumina perdat, Et qui primae tempore noctis 10 Agit algentes Hesperos ortus, Solitas iterum mutet habenas Phoebi pallens Lucifer ortu.

Tu frondifluae frigore brumae Stringis lucem breuiore mora: 15 Tu, c.u.m feruida uenerit aestas, Agiles nocti diuidis horas.

Tua uis uarium temperat annum Vt quas Boreae spiritus aufert Reuehat mites Zephyrus frondes 20 Quaeque Arcturus semina uidit Sirius altas urat segetes.

Nihil antiqua lege solutum Linquit propriae stationis opus.

Omnia certo fine gubernans 25 Hominum solos respuis actus Merito rector cohibere modo.

Nam cur tantas lubrica uersat Fortuna uices? Premit insontes Debita sceleri noxia poena, 30 At peruersi resident celso Mores solio sanctaque calcant Iniusta uice colla nocentes.

Latet obscuris condita uirtus Clara tenebris iustusque tulit 35 Crimen iniqui.

Nil periuria, nil nocet ipsis Fraus mendaci compta colore.

Sed c.u.m libuit uiribus uti, Quos innumeri metuunt populi 40 Summos gaudent subdere reges.

O iam miseras respice terras Quisquis rerum foedera nectis.

Operis tanti pars non uilis Homines quatimur fortunae salo. 45 Rapidos rector comprime fluctus Et quo caelum regis immensum Firma stabiles foedere terras."

V.

Creator of the Sky, Who sittest on Thine eternal throne on high, Who dost quick motions cause In all the heavens, and givest stars their laws, That the pale Queen of Night, Sometimes receiving all her brother's light, Should s.h.i.+ne in her full pride, And with her beams the lesser stars should hide; Sometimes she wants her grace, When the sun's rays are in less distant place; And Hesperus that flies, Driving the cold, before the night doth rise, And oft with sudden change Before the sun as Lucifer doth range.[97]

Thou short the days dost make, When Winter from the trees the leaves doth take; Thou, when the fiery sun Doth Summer cause, makest the nights swiftly run.

Thy might doth rule the year, As northern winds the leaves away do bear, So Zephyrus from west The plants in all their freshness doth revest; And Syrius burns that corn With which Arcturus did the earth adorn.

None from Thy laws are free, Nor can forsake their place ordained by Thee.

Thou to that certain end Governest all things; deniest Thou to intend The acts of men alone, Directing them in measure from Thy throne?

For why should slippery chance Rule all things with such doubtful governance?

Or why should punishments, Due to the guilty, light on innocents?

But now the highest place Giveth to naughty manners greatest grace, And wicked people vex Good men, and tread unjustly on their necks; Virtue in darkness lurks, And righteous souls are charged with impious works, Deceits nor perjuries Disgrace not those who colour them with lies, For, when it doth them please To show their force, they to their will with ease The hearts of kings can steer, To whom so many crouch with trembling fear.

O Thou that joinest with love All worldly things, look from Thy seat above On the earth's wretched state; We men, not the least work thou didst create, With fortune's blasts do shake; Thou careful ruler, these fierce tempests slake, And for the earth provide Those laws by which Thou heaven in peace dost guide."

[97] Literally, "And that he who as Hesperus, in the early hours of the night, drives the cold stars before him, should change chariot (lit. his accustomed reins) and become Lucifer, growing pale in the first rays of the sun."

V.

Haec ubi continuato dolore delatraui, illa uultu placido nihilque meis questibus mota: "c.u.m te," inquit, "maestum lacrimantemque uidissem, ilico miserum exsulemque cognoui. Sed quam id longinquum esset exilium, nisi tua prodidisset oratio, nesciebam. Sed tu quam procul a patria non quidem pulsus es sed aberrasti; ac si te pulsum existimari mauis, te potius ipse pepulisti. Nam id quidem de te numquam cuiquam fas fuisset. Si enim cuius oriundo sis patriae reminiscare, non uti Atheniensium quondam mult.i.tudinis imperio regitur, sed

[Greek: heis koiranos estin, heis basileus]

qui frequentia ciuium non depulsione laetetur; cuius agi frenis atque obtemperare iust.i.tiae summa libertas est. An ignoras illam tuae ciuitatis antiquissimam legem, qua sanctum est ei ius exulare non esse quisquis in ea sedem fundare maluerit? Nam qui uallo eius ac munimine continetur, nullus metus est ne exul esse mereatur. At quisquis eam inhabitare uelle desierit, pariter desinit etiam mereri. Itaque non tam me loci huius quam tua facies mouet nec bibliothecae potius comptos ebore ac uitro parietes quam tuae mentis sedem requiro, in qua non libros sed id quod libris pretium facit, librorum quondam meorum sententias, collocaui. Et tu quidem de tuis in commune bonum meritis uera quidem, sed pro mult.i.tudine gestorum tibi pauca dixisti. De obiectorum tibi uel honestate uel falsitate cunctis nota memorasti. De sceleribus fraudibusque delatorum recte tu quidem strictim attingendum putasti, quod ea melius uberiusque recognoscentis omnia uulgi ore celebrentur. Increpuisti etiam uehementer iniusti factum senatus. De nostra etiam criminatione doluisti, laesae quoque opinionis d.a.m.na fleuisti.

Postremus aduersum fortunam dolor incanduit conquestusque non aequa meritis praemia pensari. In extremo Musae saeuientis, uti quae caelum terras quoque pax regeret, uota posuisti. Sed quoniam plurimus tibi affectuum tumultus incubuit diuersumque te dolor, ira, maeror distrahunt, uti nunc mentis es, nondum te ualidiora remedia contingunt. Itaque lenioribus paulisper utemur, ut quae in tumorem perturbationibus influentibus induruerunt, ad acrioris uim medicaminis recipiendum tactu blandiore mollescant.