Boethius THE CONSOLATION OF PHILOSOPHY (The Sedgefield Translation)

1. Auflage 2017
ISBN: 978-80-272-1816-5
Verlag: Musaicum Books
Format: EPUB
Kopierschutz: 6 - ePub Watermark

E-Book, Englisch, 277 Seiten

Anicius Manlius Severinus Boethius' 'The Consolation of Philosophy' is a timeless philosophical work that offers solace and wisdom to individuals facing adversity. Written in the form of a dialogue between Boethius and Lady Philosophy, the book explores profound philosophical concepts such as the nature of happiness, the existence of God, and the problem of evil. Boethius' literary style is both profound and eloquent, blending classical philosophical ideas with Christian theology. The Sedgefield translation captures the essence of the original Latin text, making it accessible to a modern audience while preserving its depth and richness. This work is a testament to the enduring power of philosophical inquiry and reflection. Boethius, a Roman statesman and philosopher, wrote 'The Consolation of Philosophy' while imprisoned and awaiting execution. His personal experience of injustice and suffering undoubtedly influenced the themes and tone of the book, as he grappled with profound questions about the nature of human existence and the role of philosophy in times of despair. I recommend 'The Consolation of Philosophy' to anyone seeking wisdom and comfort in the face of life's challenges. Boethius' insights are as relevant today as they were in the 6th century, offering a timeless perspective on the enduring questions of human existence.

Autoren/Hrsg.

Boethius, Anicius Manlius Severinus

Leseproben

XXXIII
Table of Contents


When Philosophy had sung this lay, she began again to discourse, and spake on this wise: ‘I have now said enough to thee concerning semblances and shadows of true happiness. But if thou art now able to discern the semblances of true happiness, then I must next show thee true happiness itself.’ Then I answered, saying, ‘Now I perceive quite clearly that there is no sufficiency of every good in these worldly riches, no perfect power in any worldly authority. True honour does not exist in this world, nor do the greatest of glories lie in this worldly glory, nor the highest joy in fleshly lusts.’ Then Philosophy made answer and said, ‘Dost thou then fully understand why it is so?’ ‘I may,’ I answered, ‘understand somewhat of it, but nevertheless I would know it more fully and more plainly from thee.’ ‘It is sufficient evident,’ answered Philosophy, ‘that God is single and indivisible, though ignorant men divide Him into many parts, when they misguidedly seek the highest good in the baser creatures. Dost thou think he that has most power in this world has need of no more?’ Again I answered, saying, ‘I do not say he had need of more, for I know that no man is so wealthy as not to need something to boot.’ ‘Thou sayest quite rightly,’ answered Philosophy; ‘a man may have power, but if another has more, then the less strong needs the help of the stronger.’ ‘It is all,’ I said, ‘as thou sayest.’ Then said Philosophy, ‘Though Power and Self-sufficiency are counted as two things, they are but one.’ M. I think so too. P. Dost thou think that Power and Self-sufficiency are to be despised, or to be honoured more than other advantages? M. No man may doubt that Power and Self-sufficiency are to be honoured. P. Let us then, if it so please thee, increase Power and Self-sufficiency by adding to them Honour, and then reckon the three as one. M. Let us do this, for it is the truth. P. Dost thou then deem wanting in honour and fame the union of the three qualities, when they are reckoned as one, or does it on the contrary seem to thee of all things most worthy of honour and fame? If thou knewest any man with power over everything and having every honour to such a degree as to need none further, just bethink thee how honourable and glorious that man would seem to thee. And yet if he had the three qualities, but were not of good repute, he would be wanting honour in some measure. M. I cannot deny this. P. Is it not then quite evident that we must add Good Repute to the three, and reckon the four as one? M. ’Tis the natural thing to do. P. Dost thou think him at all merry who has all these four? Good Temper is the fifth, and then a man may do what he will, without needing anything more than he has. M. I cannot conceive, if he were like this and had all these things, whence any sorrow could reach him. P. Nevertheless we must bear in mind that the five things we spoke of, though kept apart in speech, are all one thing when united; to wit, Power, Self-sufficiency, Fame, Honour, Good Temper. These five, when all united, are God; wherefore no mortal man can possess all five in perfection while he is in this world. But when the five qualities (as we have before observed) are all jointed together they make but one whole, and that whole is God; and He is single and indivisible, though before divided into many parts. Then I answered and said, ‘To all this I agree.’ Then said she, ‘Though God be single and indivisible (and He is so), yet human error divides Him with its idle words into many parts. Each man counts that his highest good which he loves most. Now one loves this, another loves something else; so that what a man most loves is his god. In dividing their god therefore into so many parts, they find neither God Himself nor that part of the Good which they love more. When they make the Godhead into one separate whole they neither have Him altogether nor the part they have taken from Him. So no man finds what he seeks, for he seeks it in the wrong way. Ye seek what ye cannot find, when ye seek all that is Good in one form of Good.’ ‘That is true,’ I said. Then said she, ‘When a man is poor he cares not for any power, but desires wealth and flees from poverty. He labours not to be first in flame, and that which a man does not toil after he does not compass. So all his life he toils after wealth, and lets go many a worldly desire, if he may get and keep wealth, for he craves it above all other things. When he does attain it he does not think he has enough unless he have power to boot, for without power he fancies he cannot keep his wealth. So too he is never content until he has all his desires, for wealth craves power, power honour, and honour glory. When he has his fill of wealth, unless he can get it with less; and he forsakes every other kind of honour, so he may come to power. It often happens that when he has given all he owned in return for power he has neither the power nor what he gave for it, but is now so poor as not even to have the bare necessities, that is, food and clothing. What he desires therefore is not power, but the necessaries of life. ‘We were speaking of the five forms of happiness, Wealth, Power, Honour, Fame, and Desire. We have now discussed Wealth and Power, and we may treat in the same way of the three qualities we have not yet considered, Honour, Fame, and Desire. Respecting these three, and the two we mentioned before, though a man think he may enjoy perfect happiness with any one of them, it is not any the more true. Though men may desire it so, they must have all five.’ Then I answered, saying, ‘What are we to do then, since thou sayest we cannot have the Highest Good and Perfect Happiness with any one of these, and we have no hope that any one among us may compass all together?’ P. If any man desire to have all five, he desires the highest happiness; but he may not get them in perfection in this world, for though he were to obtain all five kinds of happiness, yet they, not being eternal, will not be the Highest Good nor the Best Happiness. M. Now I understand quite clearly that the Best Happiness is not in this world. P. No man in this present life need seek for True Happiness nor hope to find here a sufficiency of good. M. Thou sayest truly. Then said she, ‘I think I have said enough to thee concerning False Happiness. I would now have thee turn thy thoughts from False Happiness, and then thou wilt perceive right soon the True Happiness I promised once to show thee.’ M. Why, even ignorant men understand that there is a Perfect Happiness, though it is not where they expect it to be. A little while ago thou didst promise me to show it. I believe, however, True and Perfect Happiness is that which is able to give to each of her followers abiding wealth, eternal power, perpetual honour, glory everlasting, and perfect independence. Yea further, I say that is True Happiness which can fully bestow one of these five; for in each one of them all reside. I tell thee this because I would have thee know that this principle is very firmly rooted in my mind, so firmly that no man can lead me away from it. P. Ah, my disciple, thou art happy indeed to have thus grasped it; but I would that we might further seek to know that thing in which thou art lacking. M. Why, what is that? P. Dost thou believe that any of these present blessings can bring thee perfect happiness? Thereupon I answered, saying, ‘I know of nothing in this present life that can bestow such a gift.’ P. These present blessings are the semblances of the Eternal Good, but are not Perfect Good, for they are unable to give true and perfect good to their followers. M. I fully agree with what thou sayest. P. Since thou knowest what is False Happiness and what the True, I wish thee to learn how thou mayest attain to True Happiness. M. Thou didst promise me long ago, didst thou not, to teach it to me; and I would now right gladly hear it. P. What then must we do to the end that we may reach true happiness? Shall we pray for divine help in less as well as in greater matters, even as our philosopher Plato has said? M. I think we should pray to the Father of all things; for he that will not pray to Him findeth Him not, nor even taketh the right way to find Him. Then said she, ‘Thou art quite right,’ and thereupon she began to sing, and these were her words: ‘O Lord, how great and how wonderful Thou art, Thou that didst wonderfully fashion all Thy creatures, visible and invisible, and rulest them wisely. O Thou that hast appointed the seasons in due order from the beginning of the world to the end thereof, so that they fare forth and again return; Thou that wieldest according to Thy will all things that move, Thou dost Thyself abide ever still and unchanging. For none...