The Theological Tractates and The Consolation of Philosophy · Boethius
III.
In like manner, the mists of sadness dissolved, I came to myself and recovered my judgment, so that I knew my Physician's face; wherefore casting mine eyes upon her somewhat stedfastly, I beheld my nurse Philosophy, in whose house I had remained from my youth, and I said: "O Mistress of all virtues, for what cause art thou come from heaven into this our solitary banishment? Art thou come to bear me company in being falsely accused?" "Should I," saith she, "forsake thee, my disciple, and not divide the burden, which thou bearest through hatred of my name, by partaking of thy labour? But Philosophy never thought it lawful to forsake the innocent in his trouble. Should I fear any accusations, as though this were any new matter? For dost thou think that this is the first time that Wisdom hath been exposed to danger by wicked men? Have we not in ancient times before our Plato's age had oftentimes great conflicts with the rashness of folly? And while he lived, had not his master Socrates the victory of an unjust death in my presence, whose inheritance, when afterward the mob of Epicures, Stoics, and others (every one for his own sect) endeavoured to usurp, and as it were in part of their prey, sought to draw me to them, exclaiming and striving against them; they tore the garment which I had woven with my own hands, and having gotten some little pieces of it, thinking me to be wholly in their possession, departed. Some of whom, because certain signs of my apparel appeared upon them, were rashly supposed to be my familiar friends, and condemned accordingly through the error of the profane multitude.
But if thou hast not heard of the flight of Anaxagoras, the poison of Socrates, nor the torments of Zeno, because they are foreign examples; yet thou mayst have heard of Canius, of Seneca, of Soranus,[83] whose memory is both fresh and famous, whom nothing else brought to their overthrow but that they had been instructed in our school and were altogether disliking to the humours of wicked men; wherefore thou hast no cause to marvel, if in the sea of this life we be tossed with boisterous storms, whose chiefest purpose is to displease the wicked; of which though there be an huge army, yet it is to be despised, because it is not governed by any captain, but is carried up and down by fantastical error without any order at all. And if at any time they assail us with great force, our captain retireth her band into a castle,[84] leaving them occupied in sacking unprofitable baggage. And from above we laugh them to scorn for seeking so greedily after most vile things, being safe from all their furious assault, and fortified with that defence which aspiring folly cannot prevail against. [83] On Julius Kanius or Canius the Stoic cf. Seneca, _De Tranq._ xiv. 4-9; on Soranus cf. Tac. _Annal._ i. 16. [84] Cf. _arce religionis nostrae, Tr._ iv. (_supra_, p. 54).
Quisquis composito serenus aeuo Fatum sub pedibus egit[85] superbum Fortunamque tuens utramque rectus Inuictum potuit tenere uultum, Non illum rabies minaeque ponti 5 Versum funditus exagitantis aestum Nec ruptis quotiens uagus caminis Torquet fumificos Vesaeuus ignes Aut celsas soliti ferire turres Ardentis uia fulminis mouebit. 10 Quid tantum miseri saeuos tyrannos Mirantur sine uiribus furentes? Nec speres aliquid nec extimescas, Exarmaueris impotentis iram. At quisquis trepidus pauet uel optat, 15 Quod non sit stabilis suique iuris, Abiecit clipeum locoque motus Nectit qua ualeat trahi catenam. [85] _Fortasse_ iecit; cf. Verg. _Georg._ ii. 491 _sq._ Who mildly can his age dispose, And at his feet proud destiny throws: Who stoutly doth each chance behold, Keeping his countenance uncontrolled: Not him the ocean's rage and threat, Stirring the waves with angry heat, Nor hot Vesuvius when he casts From broken hills enflaméd blasts, Nor fiery thunder can dismay, Which takes the tops of towers away. Why do fierce tyrants us affright, Whose rage is far beyond their might? For nothing hope, nor fear thou harm, So their weak wrath thou shalt disarm. But he whom hope or terror takes, Being a slave, his shield forsakes, And leaves his place, and doth provide A chain wherewith his hands are tied.
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