And thus thou hast in a manner seen the form of human felicity — riches, honour, power, glory, pleasure. Which Epicurus only considering, consequently took pleasure for his chiefest good, because all the rest seemed to delight the mind. But I return to the careful thoughts of men, whose minds, though obscured, yet seek after the greatest good, but like a drunken man know not the way home. For seem they to err who endeavour to want nothing? But nothing can cause happiness so much as the plentiful possession of all that is good, needing the help of none, but is sufficient of itself. Or do they err who take that which is best to be likewise most worthy of respect? No. For it is no vile or contemptible thing which almost all men labour to obtain. Or is not power to be esteemed good? Why, then, is that to be accounted feeble and of no force, which mani festly surpasses all other things? Or is fame to be contemned? But it cannot be ignored that the most excellent is also most famous. For to what purpose should I say that happiness is not sad or beatitudinem nee doloribus molestiisque subiectam 70 quid attinet dicere, quando in minimis quoque rebus id appetitur quod habere fruique delectet? Atqui haec sunt quae adipisci homines uolunt eaque de causa diuitiaSjdignitates, regna, gloriam uoluptatesque desiderant quod per haec sibi sufficientiam, reueren-75 tiara, potentiam, celebritatem, laetitiam credunt esse uenturam. Bonum est igitur quod tarn diuersis studiis homines petunt; in quo quanta sit naturae uis facile monstratur, cum licet uariae dissidentesque sententiae tamen in diligendo boni fine consentiunt.
II.
Quantas rerum flectat habenas Natura potens, quibus inmensuni Legibus orbem prouida seruet Stringatque ligans inresoluto 5 Singula nexu, placet arguto Fidibus lentis promere cantu. Quamuis Poeni pulchra leones Vincula gestent manibusque datas Captent escas metuantque truceru 10 Soliti uerbera ferre magistrum, Si cruor horrida tinxerit ora, Resides olim redeunt animi Fremituque graui meminere sui; Laxant nodis colla solutis 15 Primusque lacer dente cruento Domitor rabidas imbuit iras. Quae canit altis garrula ramis Ales caueae clauditur antro; " Literally, "and take food offered by the hand." 6 Literally, " their spirits, hitherto sluggish, return.
CONSOLAT. PHTLOSOPH. III.
melancholy, or subject to grief and trouble, when even in smallest matters we desire that which we delight to have and enjoy? And these be the things which men desire to obtain, and to this end procure riches, dignities, kingdoms, glory, and pleasures, because by them they think to have sufficiency, respect, power, fame, delight, and joy. Wherefore, that is good which men seek after by divers desires, in which the force of nature is easily descried, since though there be many and different opinions, yet they agree in choosing for their end that which is good II.
II.
How the first reins of all things guided are By powerful Nature as the chiefest cause, And how she keeps, with a foreseeing care, The spacious world in order by her laws, And to sure knots which nothing can untie, By her strong hand all earthly motions draws — To show all this we purpose now to try Our pliant string, our musick's thrilling sound. Although the Libyan lions often lie Gentle and tame in splendid fetters bound,"' And fearing their incensed master's wrath, With patient looks endure each blow and wound, Yet if their jaws they once in blood do bathe, They, gaining courage,6 with fierce noise awake The force which Nature in them seated hath, And from their necks the broken chains do shake; Then he that tamed them first doth feel their rage, And torn in pieces doth their fury slake. The bird shut up in an unpleasing cage, Which on the lofty trees did lately sing, Huic licet inlita pocula melle 20 Largasque dapes dulci studio Ludens hominum cura ministret, Si tamen arto saliens texto Nemorum gratas uiderit umbras, Sparsas pedibus proterit escas, 25 Siluas tantum maesta requirit, Siluas dulci uoce susurrat. Validis quondam uiribus acta Pronum flectit uirga cacumen; Hanc si curuans dextra remisit, 30 Recto spectat uertice caelum.
Cadit Hesperias Phoebus in undas, Sed secreto tramite rursus Currum solitos uertit ad ortus. Repetunt proprios quaeque recursus 35 Redituque suo singula gaudent Nee manet ulli traditus ordo Nisi quod fini iunxerit ortum Stabilemque sui fecerit orbem.
III.
Vos quoque, o teiTena animalia, tenui licet imagine uestrum tamen principium somniatis uerumque ilium beatitudinis finem licet minime perspicaci qualicumque tamen cogitatione prospicitis eoque uos et 5 ad uerum bonum naturalis ducit intentio et ab eodem multiplex error abducit. Considera namque an per ea quibus se homines adepturos beatitudinem putant ad destinatum finem ualeant peruenire. Si enim uel pecuniae uel honores ceteraque tale quid aflferunt Though men, her want of freedom to assuage, Should unto her with careful labour bring The sweetest meats which they can best devise, Yet when within her prison fluttering The pleasing shadows of the groves she spies, Her hated food she scatters with her feet, In yearning spirit to the woods she flies, The woods' delights do tune her accents sweet.
U'hen some strong hand doth tender plant constrain With his debased top the ground to meet, ]f it let go, the crooked twig again Up toward Heaven itself it straight doth raise.
Phoebus doth fall into the western main, Yet doth he back return by secret ways, And to the earth doth guide his chariot's race.
Each thing a certain course and laws obeys, Striving to turn back to his proper place; Nor any settled order can be found, But that which doth within itself embrace The births and ends of all things in a round.
III.
R\des £L You also, O earthly creatures, though slightly and as it were in a dream acknowledge your beginning, and though not perspicuously yet in some sort behold that true end of happiness, so that the inten tion of nature leadeth you to the true good, and manifold error withdraweth you from it. For con sider whether those things, by which men think to obtain happiness, can bring them to their desired end. For if either money, or honour, or any of the rest be of that quality that they want nothing which 10 cui nihil bonorum abesse uideatur, nos quoque fateamur fieri aliquos horum adeptione felices. Quod si neque id ualent efficere quod promittunt bonisque pluribus carent, nonne liquido falsa in eis beatitudinis species deprehenditur? Primum igitur 15 te ipsum qui paulo ante diuitiis affluebas, interrogo: Inter ill as abundantissimas opes numquamne animum tuum concepta ex qualibet iniuria confudit anxietas? " " Atqui/' inquam, "libero me fuisse animo quin aliquid semper angerer reminisci non queo." " Nonne 20 quia uel aberat quod abesse non uelles uel aderat quod adesse noluisses? " " Ita est/' inquam. " Illius igitur praesentiam huius absentiam desiderabas? " " Confiteor/' inquam. " Eget uero/' inquit, " eo quod quisque desiderat? " "Eget/' inquam. "Qui 25 uero eget aliquo, non est usquequaque sibi ipse sufficiens?" "Minima/' inquam. " Tu itaque hanc insufficientiam plenus/' inquit, " opibus sustinebas? " " Quidni? " inquam. " Opes igitur nihilo indigentem sufficientemque sibi facere nequeunt et hoc erat quod 30 promittere uidebantur. Atqui hoc quoque maxime considerandum puto quod nihil habeat suapte natura pecunia ut his a quibus possidetur inuitis nequeat auferri." " Fateor/' inquam. " Quidni fateare, cum earn cotidie ualentior aliquis eripiat inuito? Vnde 35 enim forenses querimoniae nisi quod uel ui uel fraude nolentibus pecuniae repetuntur ereptae? " " Ita est/' inquam. " Egebit igitur/' inquit, "extrinsecus petito praesidio quo suam pecuniam quisque tueatur?"
is good, we will also confess that they are able to make men happy. But if they neither be able to perform that they promise, and want many things which are good, are they not manifestly discovered to have a false appearance of happiness? First then, 1 ask thee thyself, who not long since didst abound with wealth; in that plenty of riches, was thy mind never troubled with any injuries?" "1 cannot remember," quoth I, " that ever my mind was so free from trouble but that something or other still vexed me." "Was it not because thou either ' wantedst something which thou wouldst have had, or else hadst something which thou wouldst have , wanted?" "It is true," quoth I. "Then thou desiredst the presence of that, and the absence of this?" "I confess I did," quoth I. "And doth not a man want that," quoth she, " which he desireth?" "He doth," quoth I. "But he that wanteth anything is not altogether sufficient of himself?" '"He is not," quoth I. "So that thou feltest this insufficiency, even the height of thy wealth?" "Why not?" quoth I. "Then riches cannot make a man wanting nothing nor sufficient of himself, and this was that they seemed to promise. But this is most of all to be considered, that money hath nothing of itself which can keep it from beingtaken from them which possess it, against their will." " I grant it," quoth I. " Why shouldst thou not grant it, since that every day those which are more potent take it from others perforce? For from whence proceed so many complaints in law, but that money gotten either by violence or deceit is sought to be 'recovered by that means? " " It is so indeed," quoth I. " So that every man needeth some other help to defend his money? " " Who denies that? " " Quis id," inquam, " neget? " "Atqui non egeret 40 eo, nisi possideret pecuniam quam posset amittere? " " Dubitari," inquam, "nequit." "In contrarium igitur relapsa res est; nam quae sufficientes sibi facere putabantur opes, alieno potius praesidio faciunt indigentes. Quis autem modus est quo 45 pellatur diuitiis indigentia? Num enim diuites esurire nequeunt? Num sitire non possunt? Num frigus hibernum pecuniosorum membra non sentiunt? Sed adest, inquies, opulentis quo famem satient, quo sitim frigusque depellant. Sed hoc modo consolari 50 quidem diuitiis indigentia potest, auferri penitus non potest. Nam si haec hians semper atque aliquid poscens opibus expletur, maneat necesse est quae possit expleri. Taceo quod naturae minimum, quod auaritiae nihil satis est. Quare si opes nee sub- 55 mouere possunt indigentiam et ipsae suam faciunt, quid est quod eas sufficientiam praestare credatis?
III.
Quamuis fluente diues auri gurgite Non expleturas cogat auarus opes Oneretque bacis colla rubri litoris Ruraque centeno scindat opima boue, 5 Nee cura mordax deseret superstitem, Defunctumque leues non comitantur opes.
IV.
Sed dignitates honorabilem reuerendumque cui prouenerint reddunt. Num uis ea est magistratibus ut utentium mentibus uirtutes inserant uitia dequoth I. " But he should not need that help, unless he had money which he might lose? " " There is no doubt of that/' quoth I. " Now then the matter is fallen out quite contrary; for riches, which are thought to suffice of themselves, rather make men stand in need of other helps. And after what manner do riches expel penury? For are not rich men hungry? Are they not thirsty? Or doth much money make the owners senseless of cold in winter? But thou wilt say, wealthy men have wherewithal to satisfy their hunger, slake their thirst, and defend themselves from cold. But in this sort, though want may be somewhat relieved by wealth, yet it cannot altogether be taken away. For if ever gaping and craving it be satiated by riches, there must needs always remain something to be satiated. I omit, that to nature very little, to covetousness nothing is sufficient. Wherefore it riches can neither remove wants, and cause some themselves, why imagine you that they can cause sufficiency?
III.
III.
Although the rich man from his mines of gold Dig treasure which his mind can never fill, And lofty neck with precious pearls enfold, And his fat fields with many oxen till, Yet biting cares will never leave his head, Nor will his wealth attend him being dead.
But dignities make him honourable and reverend on whom they light. Have offices that force to plant virtues and expel vices in the minds of those pellant? Atqui non fugare sed illustrare potius 6 nequitiam solent; quo fit ut indignemur eas saepe nequissimis hominibus contigisse, unde Catullus licet in curuli Nonium sedentem strumam tamen appellat. Videsne quantum malis dedecus adiciant dignitates? Atqui minus eorum patebit indignitas, si nullis 10 honoribus inclarescant. Tu quoque num. tandem tot periculis adduci potuisti ut cum Decorato gerere magistratum putares, cum in eo mentem nequissimi scurrae delato risque respiceres? Non enim possumus ob honores reuerentia dignos iudicare quos ipsis 15 honoribus iudicamus indignos. At si quern sapientia praeditum uideres, num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare? Minime. Inest enim dignitas propria uirtuti, quam protinus in eos quibus fuerit adiuncta transfundit.
20 Quod quia populares facere nequeunt honores, liquet eos propriam dignitatis pulchritudinem non habere.
In quo illud est animaduertendum magis. Nam si eo abiectior est quo magis a pluribus quisque contemnitur, cum reuerendos facere nequeat quos 25 pluribus ostentat, despectiores potius improbos dignitas facit. Verum non impune; reddunt namque improbi parem dignitatibus uicem quas sua contagione commaculant. Atque ut agnoscas ueram illam reuerentiam per has umbratiles dignitates non posse con- 30 tingere, si qui multiplici consulatu functus in bai'baras nationes forte deuenerit^ uenerandumne barbaris honor faciet? Atqui si hoc naturale munus digni tatibus foret, ab officio suo quoquo gentium nullo modo cessarent, sicut ignis ubique terrarum numquam 35 tamen calere desistit, sed quoniam id eis non propria « Cf. Catull. lii.
6 Decoratus was quaestor circa 508; cf. Cassiod. JSp. v. 3 and 4.
who have them? But they are not wont to banish, but rather to make wickedness splendid. So that we many times complain because most wicked men obtain them. Whereupon Catullus called Nonius a scab or impostume though he sat in his chair of estate." Seest thou what great ignominy dignities heap upon evil men? For their unworthiness would less appear if they were never advanced to any honours. Could so many dangers ever make thee think to bear office with Decoratus,6 having discovered him to be a very varlet and spy? For we cannot for their honours account them worthy of respect whom we judge unworthy of the honours themselves. But if thou seest any man endued with wisdom, canst thou esteem him unworthy of that respect or wisdom which he hath? No, truly. For virtue hath a proper dignity of her own, which she presently endueth her possessors withal. Which since popular preferments cannot do, it is manifest that they have not the beauty which is proper to true dignity.
In which we are farther to consider that, if to be contemned of many make men abject, dignities make the wicked to be despised the more by laying them open to the view of the world. But the dignities go not scot-free, for wicked men do as much for them, defiling them with their own infection. And that thou mayst plainly see that true respect cannot be gotten by these painted dignities, let one that hath been often Consul go among barbarous nations; will that honour make those barbarous people respect him? And yet, if this were natural to dignities, they would never forsake their function in any nation whatsoever; as fire, wheresoever it be, always remaineth hot. But because not their own nature, uis sed hominum fallax adnectit opinio, uanescunt ilico, cum ad eos uenerint qui dignitates -eas esse non aestimant.
Sed hoc apud exteras nationes. Inter eos uero 40 apud quos ortae sunt, num perpetuo perdurant? Atqui praetura niagna olim potestas nunc inane nomen et senatorii census grauis sarcina; si quis populi quondam curasset annonam, magnus habebatur, nunc ea praefectura quid abiectius? Vt 45 enim paulo ante diximus, quod nihil habet proprii decoris, opinione utentium nunc splendorem accipit nunc amittit. Si igitur reuerendos facere nequeunt dignitates, si ultro improborum contagione sordescunt, si mutatione temporum splendere desinunt, si gentium 50 aestimatione uilescunt, quid est quod in se expetendae pulchritudinis habeant, nedum aliis praestent?
IV.
Quamuis se Tyrio superbus ostro Comeret et niueis lapillis, Inuisus tamen omnibus uigebat Luxuriae Nero saeuientis. Sed quondam dabat irnprobus uerendis Patribus indecores curules. Quis illos igitur putet beatos Quos miseri tribuunt honores?
V.
An uero regna regumque familiaritas efficere potentem ualet? Quidni, quando eorum felicitas perpetuo perdurat? Atqui plena est exemplorum but the deceitful opinion of men attributetli that to them,, they -forthwith come to nothing, being brought to them who esteem them not to be dignities.
And this for foreign nations. But do they always last among them where they had their beginning? The Praetorship, a great dignity in time past, is now an idle name, and an heavy burden of the Senate's fortune. If heretofore one had care of the people's provision, he was accounted a great man; now what is more abject than that office? For as we said before, that which hath no proper dignity belonging unto it sometime receiveth and sometime loseth his value at the users' discretion. Wherefore if dignities cannot make us respected, if they be easily defiled with the infection of the wicked, if their worth decays by change of times, if diversities of nations make them contemptible, what beauty have they in themselves, or can they afford to others, worth the desiring?
IV.
IV.
Though fierce and lustful 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?
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 uetustas, plena etiam praesens aetas, qui reges 5 felicitatem calamitate mutauerint. O praeclara potentia quae ne ad conseruationem quidem sui satis efficax inuenitur! Quod si haec regnorum potestas beatitudinis auctor est, nonne si qua parte defuerit, felicitatem minuat, miseriam inportet? Sed quamuis 10 late humana tendantur imperia, plures necesse est gentes relinqui quibus regun) 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 15 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 20 uixisse securi, sed nequeunt; dehinc de potestate gloriantur. An tu potentem censes quern 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 25 manu situm est? Nam quid ego de regum familiaribus disseram, cum regna ipsa tantae inbecillitatis plena demonstrem? Quos quidem regia potestas saepe incolumis saepe autem lapsa prosternit. Nero Senecam familiarem praeceptoremque suum ad 30 eligendae mortis coegit arbitrium. Papinianum diu inter aulicos potentem militum gladiis Antoninus obiecit. Atqui uterque potentiae suae renuntiare uoluei'unt, quorum Seneca opes etiam suas tradere Neroni seque in otium conferre conatus est; sed 35 dum ruituros moles ipsa trahit, neuter quod uoluit 0 Cic. Tusc. Disp. v. 21. 62. " Cf. Tac. Ann. xiv. 53, 5-t. " Cf. Spartian. Caracallus 8.
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.™ What power is this, then, which cannot, expel nor avoid biting cares and pricking 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 tailing, doth overthrow. Nero compelled Seneca, his familiar friend and master, to make choice of his own death.6 Antoninus called Papinianus, who had been long a gallant courtier, to be cut in pieces with his soldiers' swords. c Yet they would both have re nounced 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 effecit. Quae est igitur ista potentia quam pertimescunt habentes, quam nee cum habere uelis tutus sis et cum deponere cupias uitare non possis? An praesidio sunt amici quos non uirtus sed fortuna 40 conciliat? Sed quern felicitas amicum fecit, infortunium faciet inimicum. Quae uero pestis efficacior ad nocendum quam familiaris inimicus?
V.
Qui se uolet esse potentera Animos domet ille feroces Nee uicta libidine colla Foedis submittat habenis.
5 Etenim licet Indica longe Tellus tua iura tremescat Et seruiat ultima Thyle, Tamen atras pellere curas Miserasque fugare querelas 10 Non posse potentia non est.
VI.
Gloria uero quam fallax saepe, quam turpis est! Vnde non iniuria tragicus exclamat: 5 Plures enim magnum saepe nomen falsis uulgi opinionibus abstulerunt; quo quid turpius excogitari 0 Eurip. Androm. 319.
could compass 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?
V.
V.
Who would be powerful, must His own affections check, Nor let foul reins of lust 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.
As for glory., how deceitful it is oftentimes, and dishonest! For which cause the tragical poet de servedly exclaimeth: " O glory, glory, thou hast raised to honour and dignity myriads of worthless mortals! " a 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 potest? Nam qui falso praedicantur, suis ipsi necesse est laudibus erubescant. Quae si etiam meritis conquisita sit, quid tamen sapientis adiecerit 10 conscientiae qui bonum suum non populari rumore, sed conscientiae ueritate metitur? Quod si hoc ipsum propagasse nomen pulchrum uidetur, consequens est ut foedum non extendisse iudicetur. Sed cum, uti paulo ante disserui, plures gentes esse 15 necesse sit ad quas unius fama hominis nequeat peruenire, fit ut quern tu aestimas esse gloriosum, pro maxima parte terrarum uideatur inglorius. Inter haec uero popularem gratiam ne commemoratione quidem dignam puto, quae nee iudicio prouenit nee 20 umquam firma perdurat. lam uero quam sit inane quam futtile nobilitatis nomen, quis non uideat? Quae si ad claritudinem refertur, aliena est. Videtur namque esse nobilitas quaedam de meritis ueniens laus parentum. Quod si claritudinem praedicatio 25 facit, illi shit clari necesse est qui praedicantur. Quare splendidum te, si tuam non habes, aliena claritudo non efficit. Quod si quid est in nobilitate bonum, id esse arbitror solum, ut inposita nobilibus necessitudo uideatur ne a maiorum uirtute degeneret.
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, CONSOLAT PHILOSOPH. III.
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 pass that he whom thou esteemeth glorious, in the greater part of the world seemeth to have no glory at all. And here now 1 think popular glory not worth the speaking of, which neither proceedeth from judg ment, nor ever hath any firmness. Likewise, who seeth not what a vain and idle thing it is to be called noble? Which insofar as it concerneth fame, is not our own. For nobility 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 nobility, I judge it only to be this, that it imposeth a necessity upon those which are noble, not to suffer their nobility to degenerate from the virtue of their ancestors.
VI.
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, 1 2 249 Ille homines etiaci terris dedit ut sidera caelo, 5 Hie clausit membris animos celsa sede petitos. Mortales igitur cunctos edit nobile germen. Quid genus et proauos strepitis? Si primordia uestra Auctoremque deum spectes, null us degener exstat, Ni uitiis peiora fouens proprium deserat ortum.
VII.
Quid autem de corporis uoluptatibus loquar, quarurn appetentia quidem plena est anxietatis, satietas uero poenitentiae? Quantos illae morbos, quam intolerabiles dolores quasi quendam fruc-5 turn nequitiae fruentium solent referre corporibus! Quarum motus quid habeat iucunditatis, ignore. Tristes uero esse uoluptaturn exitus, quisquis reminisci libidinum suarum uolet, intelleget. Quae si beatos explicare possunt, nihil causae est quin 10 pecudes quoque beatae esse dicantur quarum omnis ad explendam corporalem lacunam festinat intentio. Honestissima quidem coniugis foret liberorumque iucunditas, sed nimis e natura dictum est nescio quern filios inuenisse tortorem; quorum quam sit 15 mordax quaecumque condicio, neque alias expertum te neque nunc anxium necesse est admonere. In quo Euripidis mei sententiam probo, qui carentem liberis infortunio dixit esse felicem.
<* Cf. Androm. 420.
CONSOLAT. PH1LOSOPH. III.
The lofty heaven for stars, low earth for mortals chose; He souls fetched down from high in bodies did enclose; And thus from noble seed all men did first compose. Why brag you of your stock? Since none is counted base, If you consider God the author of your race, But he that with foul vice doth his own birth deface.
VII.
Now what should I speak of bodily pleasures, the desire of which is full of anxiety, and the enjoying of them breeds repentance? How many diseases. how intolerable griefs bring they forth in the bodies of their possessors, as it were the fruits of their own wickedness! I know not what sweetness their beginnings have, but whosoever will remember his lusts shall understand that the end of pleasure is sadness. Which if it be able to cause happiness, there is no reason why beasts should not be thought blessed, whose whole intention is bent to supply their corporal wants. That pleasure which proceedeth from wife and children should be most honest; but it was too naturally spoken, that some tormentor invented children, whose condition, what soever it be, how biting it is, I need not tell thee, who hast had experience heretofore, and art not now free from care. In which I approve the opinion of Euripides, who said that they which had no children are happy by being unfortunate."
VII.
Habet hoc uoluptas omnis, Stimulis agit fruentes Apiumque par uolantum Vbi grata mella fudit, 5 Fugit et nimis teriaci Ferit icta corda morsu.
Nihil igitur dubium est quin hae ad beatitudinem uiae deuia quaedam sint nee perducere quemquam eo ualeant ad quod se perducturas esse promittunt. Quantis uero implicitae malis sint, breuissime mon-5 strabo. Quid enim? Pecuniamne congregare conaberis? Sed eripies habenti. Dignitatibus fulgere uelis? Danti supplicabis et qui praeire ceteros honore cupis, poscendi humilitate uilesces. Potentiamne desideras? Subiectorum insidiis obnoxius 10 periculis subiacebis. Gloriam petas? Sed per aspera quaeque distractus securus esse desistis. Voluptariam uitam degas? Sed quis non spernat atque abiciat uilissimae fragilissimaeque rei corporis seruum? lam uero qui bona prae se corporis ferunt, quam exigua, 5 quam fragili possessione nituntur! Num enim elephantos mole, tauros robore superare poteritis, num tigres uelocitate praeibitis? Respicite caeli spatium, nrmitudinem, celeritatem et aliquando desinite uilia mirari. Quod quidem caelum non his VII.
All pleasure hath this property, She woundeth those who have her most.
And, like unto the angry bee Who hath her pleasant honey lost, She flies away with nimble wing And in our hearts doth leave her sting.
-S I ol \ Wherefore there is no doubt but that these ways to happiness are only certain by-paths, which can never bring any man thither whither they promise to lead him. And with how great evils they are beset, I will briefly show. For what? Wilt thou endeavour to gather money? But thou shalt take it away from him who hath it. Wilt thou excel in dignities? Thou shalt crouch to the giver, and thou who desirest to surpass others in honour shalt become vile by thy baseness in begging. Wishest thou for power? Thou shalt be in danger of thy subjects' treacheries. Seekest thou for glory? But, drawn into many dangers, thou shalt lose thy safety. Wilt thou live a voluptuous life? But who would not despise and neglect the service of so vile and frail a thing as his body? Now they who boast of the habilities of their body, upon how unsteadfast a possession do they ground themselves! For can you be bigger than elephants, or stronger than bulls? Or swifter than tigers? Look upon the space, firmness, and speedy motion of the heavens, and cease at length to have in admiration these base things. Which heavens are not more to be admired for these 20 potius est quam sua qua regitur ratione mirandum. Formae uero nitor ut rapidus est, ut uelox et uernalium florum mutabilitate fugacior! Quod si, ut Aristoteles x ait, Lynceis oculis homines uterentur, ut eorum uisus obstantia penetraret, nonne intro- 25 spectis uisceribus illud Alcibiadis superficie pulcherrimum corpus turpissimum uideretur? Igitur te pulchrum uideri non tua natura sed oculorum spectantium reddit infirmitas. Sed aestimate quam uultis nimio corporis bona, dum sciatis hoc quod- 30 cumque miramini triduanae febris igniculo posse dissolui! Ex quibus omnibus illud redigere in summam licet, quod haec quae nee praestare quae pollicentur bona possunt nee omnium bonorum congregatione perfecta sunt, ea nee ad beatitudinen?
35 quasi quidam calles ferunt iiec beatos ipsa perficiunt Eheu quae miseros tramite deuios Abducit ignorantia! Non aurum in uiridi quaeritis arbore Nee uite gemmas carpitis, 6 Non altis laqueos montibus abditis Vt pisce ditetis dapes Nee uobis capreas si libeat sequi, Tyrrhena captatis uada. Ipsos quin etiam fluctibus abditos 10 Norunt recessus aequoris, Quae gemmis niueis unda feracior Vel quae rubentis purpurae 1 Probably from the lost Protrepticus of Aristotle. See By water, Journal of Philology, ii. (1869), 59, and Hartlich, Leipz. Stud, xi. (1889), 250. 254.