The Consolation of Philosophy

But the pang unassuaged
In his own bosom raged.
The music that could calm
All else brought him no balm.
Chiding the powers immortal,
He came unto Hell's portal;
There breathed all tender things
Upon his sounding strings,
Each rhapsody high-wrought
His goddess-mother taught—
All he from grief could borrow
And love redoubling sorrow,
Till, as the echoes waken,
All Tænarus is shaken;
Whilst he to ruth persuades
The monarch of the shades
With dulcet prayer. Spell-bound,
The triple-headed hound
At sounds so strangely sweet
Falls crouching at his feet.
The dread Avengers, too,
That guilty minds pursue
With ever-haunting fears,
Are all dissolved in tears.
Ixion, on his wheel,
A respite brief doth feel;
For, lo! the wheel stands still.
And, while those sad notes thrill,
Thirst-maddened Tantalus
Listens, oblivious
Of the stream's mockery
And his long agony.
The vulture, too, doth spare
Some little while to tear
At Tityus' rent side,
Sated and pacified.

At length the shadowy king,
His sorrows pitying,
'He hath prevailèd!' cried;
'We give him back his bride!
To him she shall belong,
As guerdon of his song.
One sole condition yet
Upon the boon is set:
Let him not turn his eyes
To view his hard-won prize,
Till they securely pass
The gates of Hell.' Alas!
What law can lovers move?
A higher law is love!
For Orpheus—woe is me!—
On his Eurydice—
Day's threshold all but won—
Looked, lost, and was undone!

Ye who the light pursue,
This story is for you,
Who seek to find a way
Unto the clearer day.
If on the darkness past
One backward look ye cast,
Your weak and wandering eyes
Have lost the matchless prize.

BOOK IV.

GOOD AND ILL FORTUNE

SUMMARY

CH. I. The mystery of the seeming moral confusion. Philosophy engages to make this plain, and to fulfil her former promise to the full.—CH. II. Accordingly, (a) she first expounds the paradox that the good alone have power, the bad are altogether powerless.—CH. III. (b) The righteous never lack their reward, nor the wicked their punishment.—CH. IV. (c) The wicked are more unhappy when they accomplish their desires than when they fail to attain them. (d) Evil-doers are more fortunate when they expiate their crimes by suffering punishment than when they escape unpunished. (e) The wrong-doer is more wretched than he who suffers injury.—CH. V. Boethius still cannot understand why the distribution of happiness and misery to the righteous and the wicked seems the result of chance. Philosophy replies that this only seems so because we do not understand the principles of God's moral governance.—CH. VI. The distinction of Fate and Providence. The apparent moral confusion is due to our ignorance of the secret counsels of God's providence. If we possessed the key, we should see how all things are guided to good.—CH. VII. Thus all fortune is good fortune; for it either rewards, disciplines, amends, or punishes, and so is either useful or just.

BOOK IV

I

Softly and sweetly Philosophy sang these verses to the end without losing aught of the dignity of her expression or the seriousness of her tones; then, forasmuch as I was as yet unable to forget my deeply-seated sorrow, just as she was about to say something further, I broke in and cried: 'O thou guide into the way of true light, all that thy voice hath uttered from the beginning even unto now has manifestly seemed to me at once divine contemplated in itself, and by the force of thy arguments placed beyond the possibility of overthrow. Moreover, these truths have not been altogether unfamiliar to me heretofore, though because of indignation at my wrongs they have for a time been forgotten. But, lo! herein is the very chiefest cause of my grief—that, while there exists a good ruler of the universe, it is possible that evil should be at all, still more that it should go unpunished. Surely thou must see how deservedly this of itself provokes astonishment. But a yet greater marvel follows: While wickedness reigns and flourishes, virtue not only lacks its reward, but is even thrust down and trampled under the feet of the wicked, and suffers punishment in the place of crime. That this should happen under the rule of a God who knows all things and can do all things, but wills only the good, cannot be sufficiently wondered at nor sufficiently lamented.'

Then said she: 'It would indeed be infinitely astounding, and of all monstrous things most horrible, if, as thou esteemest, in the well-ordered home of so great a householder, the base vessels should be held in honour, the precious left to neglect. But it is not so. For if we hold unshaken those conclusions which we lately reached, thou shall learn that, by the will of Him of whose realm we are speaking, the good are always strong, the bad always weak and impotent; that vices never go unpunished, nor virtues unrewarded; that good fortune ever befalls the good, and ill fortune the bad, and much more of the sort, which shall hush thy murmurings, and stablish thee in the strong assurance of conviction. And since by my late instructions thou hast seen the form of happiness, hast learnt, too, the seat where it is to be found, all due preliminaries being discharged, I will now show thee the road which will lead thee home. Wings, also, will I fasten to thy mind wherewith thou mayst soar aloft, that so, all disturbing doubts removed, thou mayst return safe to thy country, under my guidance, in the path I will show thee, and by the means which I furnish.'

SONG I.

The Soul's Flight

Wings are mine; above the pole
Far aloft I soar.
Clothed with these, my nimble soul
Scorns earth's hated shore,
Cleaves the skies upon the wind,
Sees the clouds left far behind.

Soon the glowing point she nears,
Where the heavens rotate,
Follows through the starry spheres
Phœbus' course, or straight
Takes for comrade 'mid the stars
Saturn cold or glittering Mars;

Thus each circling orb explores