The Theological Tractates and The Consolation of Philosophy Part 19

Quis illos igitur putet beatos Quos miseri tribuunt honores?

IV.

Though fierce and l.u.s.tful Nero did adorn Himself with purple robes, which pearls did grace, He did but gain a general hate and scorn.

Yet wickedly he officers most base Over the reverend Senators did place.

Who would esteem of fading honours then Which may be given thus by the wickedest men?

V.

An uero regna regumque familiaritas efficere potentem ualet? Quidni, quando eorum felicitas perpetuo perdurat? Atqui plena est exemplorum uetustas, plena etiam praesens aetas, qui reges felicitatem calamitate mutauerint. O praeclara potentia quae ne ad conseruationem quidem sui satis efficax inuenitur! Quod si haec regnorum potestas beat.i.tudinis auctor est, nonne si qua parte defuerit, felicitatem minuat, miseriam inportet? Sed quamuis late humana tendantur imperia, plures necesse est gentes relinqui quibus regum quisque non imperet. Qua uero parte beatos faciens desinit potestas, hac inpotentia subintrat quae miseros facit; hoc igitur modo maiorem regibus inesse necesse est miseriae portionem. Expertus sortis suae periculorum tyrannus regni metus pendentis supra uerticem gladii terrore simulauit.

Quae est igitur haec potestas quae sollicitudinum morsus expellere, quae formidinum aculeos uitare nequit? Atqui uellent ipsi uixisse securi, sed nequeunt; dehinc de potestate gloriantur. An tu potentem censes quem uideas uelle quod non possit efficere? Potentem censes qui satellite latus ambit, qui quos terret ipse plus metuit, qui ut potens esse uideatur, in seruientium manu situm est? Nam quid ego de regum familiaribus disseram, c.u.m regna ipsa tantae inbecillitatis plena demonstrem? Quos quidem regia potestas saepe incolumis saepe autem lapsa prosternit. Nero Senecam familiarem praeceptoremque suum ad eligendae mortis coegit arbitrium.

Papinianum diu inter aulicos potentem militum gladiis Antoninus obiecit.

Atqui uterque potentiae suae renuntiare uoluerunt, quorum Seneca opes etiam suas tradere Neroni seque in otium conferre conatus est; sed dum ruituros moles ipsa trahit, neuter quod uoluit effecit. Quae est igitur ista potentia quam pertimesc.u.n.t habentes, quam nec c.u.m habere uelis tutus sis et c.u.m deponere cupias uitare non possis? An praesidio sunt amici quos non uirtus sed fortuna conciliat? Sed quem felicitas amic.u.m fecit, infortunium faciet inimic.u.m. Quae uero pestis efficacior ad nocendum quam familiaris inimicus?

V.

But can kingdoms and the familiarity of kings make a man mighty? Why not, when their felicity lasteth always? But both former and present times are full of examples that many kings have changed their happiness with misery. O excellent power, which is not sufficient to uphold itself! And if this strength of kingdoms be the author of blessedness, doth it not diminish happiness and bring misery, when it is in any way defective? But though some empires extend themselves far, there will still remain many nations out of their dominions. Now, where the power endeth which maketh them happy, there entereth the contrary which maketh them miserable, so that all kings must needs have less happiness than misery. That Tyrant, knowing by experience the dangers of his estate, signified the fears incident to a kingdom, by the hanging of a drawn sword over a man's head.[125] What power is this, then, which cannot expel nor avoid biting cares and p.r.i.c.king fears? They would willingly have lived securely, but could not, and yet they brag of their power.

Thinkest thou him mighty whom thou seest desire that which he cannot do?

Thinkest thou him mighty who dareth not go without his guard; who feareth others more than they fear him; who cannot seem mighty, except his servants please? For what should I speak of kings' followers, since I show that kingdoms themselves are so full of weakness? Whom the power of kings often standing, but many times falling, doth overthrow. Nero compelled Seneca, his familiar friend and master, to make choice of his own death.[126] Antoninus called Papinia.n.u.s, who had been long a gallant courtier, to be cut in pieces with his soldiers' swords.[127] Yet they would both have renounced their power, yea Seneca endeavoured to deliver up his riches also to Nero, and to give himself to a contemplative life.

But their very greatness drawing them to their destruction, neither of them could compa.s.s that which they desired. Wherefore what power is this that the possessors fear, which when thou wilt have, thou art not secure, and when thou wilt leave, thou canst not avoid? Are we the better for those friends which love us not for our virtue but for our prosperity? But whom prosperity maketh our friend, adversity will make our enemy. And what plague is able to hurt us more than a familiar enemy?

[125] Cic. _Tusc. Disp._ v. 21. 62.

[126] Cf. Tac. _Ann._ xiv. 53, 54.

[127] Cf. Spartian. _Caracallus_ 8.

V.

Qui se uolet esse potentem Animos domet ille feroces Nec uicta libidine colla Foedis submittat habenis.

Etenim licet Indica longe 5 Tellus tua iura tremescat Et seruiat ultima Thyle, Tamen atras pellere curas Miserasque fugare querelas Non posse potentia non est. 10

V.

Who would be powerful, must His own affections check, Nor let foul reins of l.u.s.t Subdue his conquered neck.

For though the Indian land Should tremble at thy beck, And though thy dread command Far Thule's isle obey, Unless thou canst withstand And boldly drive away Black care and wretched moan, Thy might is small or none.

VI.

Gloria uero quam fallax saepe, quam turpis est! Vnde non iniuria tragicus exclamat:

[Greek: O doxa doxa murioisi dae broton ouden gegosi bioton onkosas megan.]

Plures enim magnum saepe nomen falsis uulgi opinionibus abstulerunt; quo quid turpius excogitari potest? Nam qui falso praedicantur, suis ipsi necesse est laudibus erubescant. Quae si etiam meritis conquisita sit, quid tamen sapientis adiecerit conscientiae qui bonum suum non populari rumore, sed conscientiae ueritate met.i.tur? Quod si hoc ipsum propaga.s.se nomen pulchrum uidetur, consequens est ut foedum non extendisse iudicetur. Sed c.u.m, uti paulo ante disserui, plures gentes esse necesse sit ad quas unius fama hominis nequeat peruenire, fit ut quem tu aestimas esse gloriosum, pro maxima parte terrarum uideatur inglorius. Inter haec uero popularem gratiam ne commemoratione quidem dignam puto, quae nec iudicio prouenit nec umquam firma perdurat. Iam uero quam sit inane quam futtile n.o.bilitatis nomen, quis non uideat? Quae si ad claritudinem refertur, aliena est. Videtur namque esse n.o.bilitas quaedam de meritis ueniens laus parentum. Quod si claritudinem praedicatio facit, illi sint clari necesse est qui praedicantur. Quare splendidum te, si tuam non habes, aliena claritudo non efficit. Quod si quid est in n.o.bilitate bonum, id esse arbitror solum, ut inposita n.o.bilibus necessitudo uideatur ne a maiorum uirtute degeneret.

VI.

As for glory, how deceitful it is oftentimes, and dishonest! For which cause the tragical poet deservedly exclaimeth: "O glory, glory, thou hast raised to honour and dignity myriads of worthless mortals!"[128]

For many have often been much spoken of through the false opinions of the common people. Than which what can be imagined more vile? For those who are falsely commended must needs blush at their own praises. Which glory though it be gotten by deserts, yet what adds it to a wise man's conscience who measureth his own good, not by popular rumours, but by his own certain knowledge? And if it seemeth a fair thing to have dilated our fame, consequently we must judge it a foul thing not to have it extended. But since, as I showed a little before, there must needs be many nations to which the fame of one man cannot arrive, it cometh to pa.s.s that he whom thou esteemeth glorious, in the greater part of the world seemeth to have no glory at all. And here now I think popular glory not worth the speaking of, which neither proceedeth from judgment, nor ever hath any firmness. Likewise, who seeth not what a vain and idle thing it is to be called n.o.ble? Which insofar as it concerneth fame, is not our own. For n.o.bility seemeth to be a certain praise proceeding from our parents' deserts. But if praising causeth fame, they must necessarily be famous who are praised. Wherefore the fame of others, if thou hast none of thine own, maketh not thee renowned. But if there be anything good in n.o.bility, I judge it only to be this, that it imposeth a necessity upon those which are n.o.ble, not to suffer their n.o.bility to degenerate from the virtue of their ancestors.

[128] Eurip. _Androm._ 319.

VI.

Omne hominum genus in terris simili surgit ab ortu.

Vnus enim rerum pater est, unus cuncta ministrat.

Ille dedit Phoebo radios dedit et cornua lunae, Ille homines etiam terris dedit ut sidera caelo, Hic clausit membris animos celsa sede pet.i.tos. 5 Mortales igitur cunctos edit n.o.bile germen.

Quid genus et proauos strepitis? Si primordia uestra Auctoremque deum spectes, nullus degener exstat, Ni uitiis peiora fouens proprium deserat ortum.

VI.

The general race of men from a like birth is born.

All things one Father have, Who doth them all adorn, Who gave the sun his rays, and the pale moon her horn, The lofty heaven for stars, low earth for mortals chose; He souls fetched down from high in bodies did enclose; And thus from n.o.ble seed all men did first compose.

Why brag you of your stock? Since none is counted base, If you consider G.o.d the author of your race, But he that with foul vice doth his own birth deface.

VII.