THE CONSOLATION OF PHILOSOPHY (The Sedgefield Translation). Anicius Manlius Severinus Boethius
Чтение книги онлайн.

Читать онлайн книгу THE CONSOLATION OF PHILOSOPHY (The Sedgefield Translation) - Anicius Manlius Severinus Boethius страница 7

Название: THE CONSOLATION OF PHILOSOPHY (The Sedgefield Translation)

Автор: Anicius Manlius Severinus Boethius

Издательство: Bookwire

Жанр: Документальная литература

Серия:

isbn: 9788027218165

isbn:

СКАЧАТЬ thou hast none; but, seeking to escape poverty, thou dost put by more than is needful for thee. Nevertheless I doubt not that all I am saying in this matter accordeth not with thy wish. Your blessings are not what ye men account them to be, for he that would possess great and varied estate needeth much help to carry it. The old saw is very true that was said by the ancients, that they need much who will have much, and their need is little who are content with enough. Nevertheless men would fain glut their avarice with superfluity, but to this they can never attain. Ye believe, I am sure, that ye have no natural good nor blessing within you, inasmuch as ye seek these in other creatures without. ’Tis a crooked wisdom to think that man, though of a godlike understanding, hath in himself no sufficiency of happiness, but must gather together more of the creatures of no understanding than he needeth or is fitting. The unreasoning beasts of the field desire no other possession, but are satisfied with the content of their own hides, together with their natural food. And lo! ye have something divine in your souls, even Reason and Memory, and the discerning Will to choose. He therefore that hath these three hath his Creator’s likeness, in so far as any creature may have it. But ye look for the blessings and glory of a higher nature in the lower things that perish, not discerning how grievously ye offend God your Maker, who would that all men were lords of all other creatures. Nay rather, ye make your chiefest excellence subject to the most lowly of created things, declaring that by your own free judgement ye rank yourselves below your own chattels, thinking as ye do that your happiness lies in false wealth, and that all your possessions are of more value than yourselves. And so they are as long as ye wish it to be so.

      ‘The nature of men is that they surpass all other creatures only in that they know what they are and whence they came; but they are lower than the beasts in that their will holdeth not with their knowledge. The nature of beasts is to have no knowledge of themselves, but in man it is a blemish not to have self-knowledge. Now thou dost plainly perceive that men err in thinking any man may be held in honour for wealth, and ennobled for his rich possessions, doth not the honour belong to him that bestoweth it, and is he not more rightly to be praised? None the fairer is that which is adorned from without, howsoever fair the adornment wherein it is dressed, and if it was before foul it is none the fairer thereby. On the contrary, no good thing hurteth a man. Lo, thou knowest I lie not, and also the riches oft harm their owners in many ways, and especially in the puffing up of a man, so that many a time the worst and most unworthy of all cometh to think himself worthy to have all the wealth in the world, if he could only get it. He that hath much wealth dreadeth many foes; if he had nothing, no need would there be for him to fear any one. If thou wert a traveller, and hadst much gold on thee, and wert to fall among a company of robbers, why, thou wouldst despair of thy life; whereas, if thou hadst nothing about thee, thou wouldst need to fear naught, but couldst go thy way singing the old verse that was sung of yore, that the naked wayfarer hath naught to dread.’ Being then free of care, and the robbers departed, thou couldst mock at wealth, saying, “Verily a fine and pleasant thing is it to have great riches when he that hath them hath no peace.”’

      XV

       Table of Contents

       When Philosophy had spoken this speech, she began to sing, and said, ‘Ah, how blessed was the former age of the world, when each man was content with what the earth yielded! No splendid mansions were there then; no varied dainties nor drinks; nor did men covet costly apparel, for as yet these things were not; neither were they seen nor heard of. Men cared not for any wicked pleasure, but followed the path of nature in strict measure. They ate but once in the day, and that was towards the evening. The fruits of the tree they ate, and roots; they drank no wine unmixed, nor knew to mingle honey with their drink, nor desired silken raiment of various hues. Always they slept out of doors in the shade of the trees; pure spring water was their drink. No merchant had gazed on strand nor island, and no man had heard the tale of the pirate host, nor even of any fighting whatever. Not yet was earth defiled with the blood of the slain, nor had a men been wounded. Evil men had not been seen as yet; no honour had such then, no love. Alas, that our age cannot become as that was! In these days the greed of men burneth like the fire of hell that is in the mountain called Etna, in the isle of Sicily. This mountain is ever on fire with brimstone, consuming all the countries round about. Alas, who was the first covetous man that began to dig in the ground for gold, and for gems, and brought to light precious things up to that time hidden and covered by the earth?’

      XVI

       Table of Contents

       When Philosophy had sung this song, she began to speak again; and said, ‘What more can I say to thee concerning the honour and power in this world? With this power ye men would fain rise to heaven, if ye could. That is because ye do not remember nor even understand the nature of the heavenly power and honour, which is your own, seeing ye came from heaven. Now, if your wealth and your power (which ye now call honours) fall into the hands of an utterly bad man, and most unworthy to have them, as, for instance, this very Theodoric, and long ago the Caesar Nero, and many others like unto them, will he not act as they did, and yet do? They destroy and ravage all the countries subject to them, or anywhere within their reach, even as fire consumeth the dry heath, or as the burning brimstone of the mount we call Etna that is in the isle of Sicily; or like unto the flood that was of old in Noah’s days. I think thou wilt remember that your forefathers, the Roman senators, in the days of Torcwine [Tarquin], the haughty king, were forced by his pride to banish the name of king from Rome for the first time, and would have banished in their turn, for their pride, even those chief men that had helped to drive him out, had they been able; for the rule of those men pleased the Roman senators yet worse than the former rule of the kings. If then it happens, as it seldom does, that power and honour fall to a good and wise man, what is there that deserves our liking but the virtues and honourable character of the good king himself, and not of his power? For power is never a good thing, save its possessor be good; for when power is beneficent this is due to the man who wields it. Therefore it is that a man never by his authority attains to virtue and excellence, but by reason of his virtue and excellence he attains to authority and power. No man is better for his power, but for his skill he is good, if he is good, and for his skill he is worthy of power, if he is worthy of it. Study Wisdom then, and, when ye have learned it, contemn it not, for I tell you that by its means ye may without fail attain to power, yea, even though not desiring it. Ye need not take thought for power nor endeavour after it, for if ye are only wise and good it will follow you, even though ye seek it not. Tell me now, O Mind, what is the height of thy desire in wealth and power? Is it not this present life and the perishable wealth that we before spoke of? O ye foolish men, do ye know what riches are, and power, and worldly weal? They are your lords and rulers, not ye theirs. Suppose ye saw a mouse, a ruler and lawgiver of mice, exacting tribute of them, how marvellous it would seem to you, and with what laughter would ye be shaken! And yet compared with his mind a man’s body is as a mouse’s body compared to a man’s. Now, if ye think of it, ye may easily believe that man’s body is more frail than that of any other living thing. The smallest fly can hurt it, and gnats with their tiny stings poison it; and even little worms torment man within and without, and sometimes nearly kill him, yea and even the little flea may kill him. Such creatures may harm him within and without. Again, one man can injure another only in the body, or at least in those worldly possessions that ye call happiness. But no man can harm the discerning mind, nor make it other than it is; and this is very evident in the Roman prince called Liberius, who was put to many tortures for refusing to tell the names of his comrades in the plot to kill the king, who had unjustly oppressed them. When he was led before the cruel king and commanded to say who his accomplices were, he bit off his own tongue and dashed it in the king’s face. And so it fell out that that which the king meant as a punishment brought praise and honour to this wise man. What harm can one man do another, and not suffer the same from him; or, if not from the same man, then from another? We have also learnt about the savage tyrant Bosiris the Egyptian. СКАЧАТЬ