The Consolation of Philosophy

She was of awe-inspiring appearance, her eyes burning and keen beyond the usual power of men. She was so full of years that I could hardly think of her as of my own generation, and yet she possessed a vivid colour and undiminished vigour. It was difficult to be sure of her height, for sometimes she was of average human size, while at other times she seemed to touch the very sky with the top of her head, and when she lifted herself even higher, she pierced it and was lost to human sight. Her clothes were made of imperishable material, of the finest thread woven with the most delicate skill. (Later she told me that she had made them with her own hands.) Their splendour, however, was obscured by a kind of film as of long neglect, like statues covered in dust. On the bottom hem could be read the embroidered Greek letter Pi, and on the top hem the Greek letter Theta. Between the two a ladder of steps rose from the lower to the higher letter. Her dress had been torn by the hands of marauders who had each carried off such pieces as he could get. There were some books in her right hand, and in her left hand she held a sceptre.

Now I know the other cause, or rather the major cause of your illness: you have forgotten your true nature. And so I have found out in full the reason for your sickness and the way to approach the task of restoring you to health.

Inconstancy is my very essence; it is the game I never cease to play as I turn my wheel in its ever changing circle, filled with joy as I bring the top to the bottom and the bottom to the top.

You should not wear yourself out by setting your heart on living according to a law of your own in a world that is shared by everyone.

I can’t put up with your dilly-dallying and the dramatization of your care-worn grief-stricken complaints that something is lacking from your happiness. No man is so completely happy that something somewhere does not clash with his condition. It is the nature of human affairs to be fraught with anxiety; they never prosper perfectly and they never remain constant.

From all this it is obvious that not one of those things which you count among your blessings is in fact any blessing of your own at all. And if, then, they don’t contain a spark of beauty worth seeking, why weep over their loss or rejoice at their preservation? If Nature gives them their beauty, how does it involve you? They would still have been pleasing by themselves, even if separated from your possessions. It isn’t because they are part of your wealth that they are precious, but because you thought them precious that you wanted to add them to the sum of your riches.

You creatures of earth, don’t you stop to consider the people over whom you think you exercise authority? You would laugh if you saw a community of mice and one mouse arrogating to himself power and jurisdiction over the others. Again, think of the human body: could you discover anything more feeble than man, when often even a tiny fly can kill him either by its bite or by creeping into some inward part of him? The only way one man can exercise power over another is over his body and what is inferior to it, his possessions. You cannot impose anything on a free mind, and you cannot move from its state of inner tranquillity a mind at peace with itself and firmly founded on reason.

In all the care with which they toil at countless enterprises, mortal men travel by different paths, though all are striving to reach one and the same goal, namely, happiness, beatitude, which is a good which once obtained leaves nothing more to be desired. It is the perfection of all good things and contains in itself all that is good; and if anything were missing from it, it couldn’t be perfect, because something would remain outside it, which could still be wished for. It is clear, therefore, that happiness is a state made perfect by the presence of everything that is good, a state, which, as we said, all mortal men are striving to reach though by different paths. For the desire for true good is planted by nature in the minds of men, only error leads them astray towards false good.

The sun into the western waves descends,
Where underground a hidden way he wends;
Then to his rising in the east he comes:
All things seek the place that best becomes.
Each thing rejoices when this is retrieved:
For nothing keeps the order it received
Except its rising to its fall it bend
And make itself a circle without end.

What sort of power is it, then, that strikes fear into those who possess it, confers no safety on you if you want it, and which cannot be avoided when you want to renounce it?

Human perversity, then, makes divisions of that which by nature is one and simple, and in attempting to obtain part of something which has no parts, succeeds in getting neither the part—which is nothing—nor the whole, which they are not interested in.

O Thou who dost by everlasting reason rule,
Creator of the planets and the sky, who time
From timelessness dost bring, unchanging Mover,
No cause drove Thee to mould unstable matter, but
The form benign of highest good within Thee set.
All things Thou bringest forth from Thy high archetype:
Thou, height of beauty, in Thy mind the beauteous world
Dost bear, and in that ideal likeness shaping it,
Dost order perfect parts a perfect whole to frame.
[…]
Grant, Father, that our minds Thy august seat may scan,
Grant us the sight of true good’s source, and grant us light
That we may fix on Thee our mind’s unblinded eye.
Disperse the clouds of earthly matter’s cloying weight;
Shine out in all Thy glory; for Thou art rest and peace
To those who worship Thee; to see Thee is our end,
Who art our source and maker, lord and path and goal.

It is the universal understanding of the human mind that God, the author of all things, is good. Since nothing can be conceived better than God, everyone agrees that that which has no superior is good. Reason shows that God is so good that we are convinced that His goodness is perfect. Otherwise He couldn’t be the author of creation. There would have to be something else possessing perfect goodness over and above God, which would seem to be superior to Him and of greater antiquity. For all perfect things are obviously superior to those that are imperfect. Therefore, to avoid an unending argument, it must be admitted that the supreme God is to the highest degree filled with supreme and perfect goodness. But we have agreed that perfect good is true happiness; so that it follows that true happiness is to be found in the supreme God.

Then I said, “I agree very strongly with Plato. This is the second time you have reminded me of these matters. The first time was because I had lost the memory through the influence of the body, and this second time because I lost it when I became overwhelmed by the weight of my grief.”

But the greatest cause of my sadness is really this—the fact that in spite of a good helmsman to guide the world, evil can still exist and even pass unpunished. This fact alone you must surely think of considerable wonder. But there is something even more bewildering. When wickedness rules and flourishes, not only does virtue go unrewarded, it is even trodden underfoot by the wicked and punished in the place of crime. That this can happen in the realm of an omniscient and omnipotent God who wills only good, is beyond perplexity and complaint.

Men who give up the common goal of all things that exist, thereby cease to exist themselves. Some may perhaps think it strange that we say that wicked men, who form the majority of men, do not exist; but that is how it is. I am not trying to deny the wickedness of the wicked; what I do deny is that their existence is absolute and complete existence. Just as you might call a corpse a dead man, but couldn’t simply call it a man, so I would agree that the wicked are wicked, but could not agree that they have unqualified existence. A thing exists when it keeps its proper place and preserves its own nature. Anything which departs from this ceases to exist, because its existence depends on the preservation of its nature.

This is why among wise men there is no place at all left for hatred. For no one except the greatest of fools would hate good men. And there is no reason at all for hating the bad. For just as weakness is a disease of the body, so wickedness is a disease of the mind.

The relationship between the ever-changing course of Fate and the stable simplicity of Providence is like that between reasoning and understanding, between that which is coming into being and that which is, between time and eternity, or between the moving circle and the still point in the middle.

“All fortune is certainly good.”
“How can that be?”
“Listen. All fortune whether pleasant or adverse is meant either to reward or discipline the good or to punish or correct the bad. We agree, therefore, on the justice or usefulness of fortune, and so all fortune is good.”

The question is, therefore, how can God foreknow that these things will happen, if they are uncertain?

We all agree that we cannot deduce a proof firmly founded upon reason from signs or arguments imported from without: it must come from arguments that fit together and lead from one to the next.

Therefore, all those things which happen without happening of necessity are, before they happen, future events about to happen, but not about to happen of necessity. For just as the knowledge of present things imposes no necessity on what is happening, so foreknowledge imposes no necessity on what is going to happen.

In the same way, human reason refuses to believe that divine intelligence can see the future in any other way except that in which human reason has knowledge. This is how the argument runs: if anything does not seem to have any certain and predestined occurrence, it cannot be foreknown as a future event. Of such, therefore, there is no foreknowledge: and if we believe that even in this case there is foreknowledge, there will be nothing which does not happen of necessity. If, therefore, as beings who have a share of reason, we can judge of the mind of God, we should consider it most fitting for human reason to bow before divine wisdom, just as we judged it right for the senses and the imagination to yield to reason.

Eternity, then, is the complete, simultaneous and perfect possession of everlasting life; this will be clear from a comparison with creatures that exist in time. Whatever lives in time exists in the present and progresses from the past to the future, and there is nothing set in time which can embrace simultaneously the whole extent of its life: it is in the position of not yet possessing tomorrow when it has already lost yesterday.

God has foreknowledge and rests a spectator from on high of all things; and as the ever present eternity of His vision dispenses reward to the good and punishment to the bad, it adapts itself to the future quality of our actions. Hope is not placed in God in vain and prayers are not made in vain, for if they are the right kind they cannot but be efficacious. Avoid vice, therefore, and cultivate virtue; lift up your mind to the right kind of hope, and put forth humble prayers on high. A great necessity is laid upon you, if you will be honest with yourself, a great necessity to be good, since you live in the sight of a judge who sees all things.