Song 4:The Golden Mean -
Then said I: " True are thine admonishings, thou nurse of all excellence; nor can I deny the wonder of my fortune's swift career. Yet it is this which chafes me the more cruelly in the recalling. For truly in adverse fortune the worst sting of misery is to have been happy."
" Well," said she, " if thou art paying the penalty of a mistaken belief, thou canst not rightly impute the fault to circumstances. If it is the felicity which Fortune gives that moves thee — mere name though it be — come reckon up with me how rich thou art in the number and weightiness of thy blessings. Then if, by the blessing of Providence, thou hast still preserved unto thee safe and inviolate that which, howsoever thou mightest reckon thy fortune, thou wouldst have thought thy most precious possession, what right hast thou to talk of ill-fortune whilst keeping all Fortune's better gifts? Yet Symmachus, thy wife's father — a man whose splendid character does honour to the human race — is safe and unharmed; and while he bewails thy wrongs, this rare nature, in whom wisdom and virtue are so nobly blended, is himself out of danger — a boon thou wouldst have been quick to purchase at the price of life itself. Thy wife yet lives, with her gentle disposition, her peerless modesty and virtue — this the epitome of all her graces, that she is the true daughter of her sire — she lives, I say, and for thy sake only preserves the breath of life, though she loathes it, and pines away in grief and tears for thy absence, wherein, if in naught else, I would allow some marring of thy felicity. What shall I say of thy sons and their consular dignity — how in them, so far as may be in youths of their age, the example of their father's and grandfather's character shines out? Since, then, the chief care of mortal man is to preserve his life, how happy art thou, couldst thou but recognise thy blessings, who possessest even now what no one doubts to be dearer than life! Wherefore, now dry thy tears. Fortune's hate hath not involved all thy dear ones; the stress of the storm that has assailed thee is not beyond measure intolerable, since there are anchors still holding firm which suffer thee not to lack either consolation in the present or hope for the future."
" I pray that they still may hold. For while they still remain, however things may go, I shall ride out the storm. Yet thou seest how much is shorn of the splendour of my fortunes."
" We are gaining a little ground," said she, " if there is something in thy lot wherewith thou art not yet altogether discontented. But I cannot stomach thy daintiness when thou complainest with such violence of grief and anxiety because thy happiness falls short of completeness. Why, who enjoys such settled felicity as not to have some quarrel with the circumstances of his lot? A troublous matter are the conditions of human bliss; either they are never realized in full, or never stay permanently. One has abundant riches, but is shamed by his ignoble birth. Another is conspicuous for his nobility, but through the embarrassments of poverty would prefer to be obscure. A third, richly endowed with both, laments the loneliness of an unwedded life. Another, though happily married, is doomed to childlessness, and nurses his wealth for a stranger to inherit. Yet another, blest with children, mournfully bewails the misdeeds of son or daughter. Wherefore, it is not easy for anyone to be at perfect peace with the circumstances of his lot. There lurks in each several portion something which they who experience it not know nothing of, but which makes the sufferer wince. Besides, the more favoured a man is by Fortune, the more fastidiously sensitive is he; and, unless all things answer to his whim, he is overwhelmed by the most trifling misfortunes, because utterly unschooled in adversity. So petty are the trifles which rob the most fortunate of perfect happiness! How many are there, dost thou imagine, who would think themselves nigh heaven, if but a small portion from the wreck of thy fortune should fall to them? This very place which thou callest exile is to them that dwell therein their native land. So true is it that nothing is wretched, but thinking makes it so, and conversely every lot is happy if borne with equanimity. Who is so blest by Fortune as not to wish to change his state, if once he gives rein to a rebellious spirit? With how many bitternesses is the sweetness of human felicity blent! And even if that sweetness seem to him to bring delight in the enjoying, yeThe cannot keep it from departing when it will. How manifestly wretched, then, is the bliss of earthly fortune, which lasts not for ever with those whose temper is equable, and can give no perfect satisfaction to the anxious-minded!
" Why, then, ye children of mortality, seek ye from without that happiness whose seat is only within us? Error and ignorance bewilder you. I will show thee, in brief, the hinge on which perfect happiness turns. Is there anything more precious to thee than thyself? Nothing, thou wilt say. If, then, thou art master of thyself, thou wilt possess that which thou wilt never be willing to lose, and which Fortune cannot take from thee. And that thou mayst see that happiness cannot possibly consist in these things which are the sport of chance, reflect that, if happiness is the highest good of a creature living in accordance with reason, and if a thing which can in any wise be rest away is not the highest good, since that which cannot be taken away is better than it, it is plain that Fortune cannot aspire to bestow happiness by reason of its instability. And, besides, a man borne along by this transitory felicity must either know or not know its unstability. If he knows not, how poor is a happiness which depends on the blindness of ignorance! If he knows it, he needs must fear to lose a happiness whose loss he believes to be possible. Wherefore, a never-ceasing fear suffers him not to be happy. Or does he count the possibility of this loss a trifling matter? Insignificant, then, must be the good whose loss can be borne so equably. And, further, I know thee to be one settled in the belief that the souls of men certainly die not with them, and convinced thereof by numerous proofs; it is clear also that the felicity which Fortune bestows is brought to an end with the death of the body: therefore, it cannot be doubted but that, if happiness is conferred in this way, the whole human race sinks into misery when death brings the close of all. But if we know that many have sought the joy of happiness not through death only, but also through pain and suffering, how can life make men happy by its presence when it makes them not wretched by its loss?"
SONG IV.
The G OLDEN M EAN
Who founded firm and sure
Would ever live secure,
In spite of storm and blast
Immovable and fast;
Whoso would fain deride
The ocean's threatening tide; —
His dwelling should not seek
On sands or mountain-peak.
Upon the mountain's height
The storm-winds wreak their spite:
The shifting sands disdain
Their burden to sustain.
Do thou these perils flee,
Fair though the prospect be,
And fix thy resting place
On some low rock's sure base.
Then, though the tempests roar,
Seas thunder on the shore,
Thou in thy stronghold blest
And undisturbed shalt rest;
Live all thy days serene,
And mock the heavens' spleen.
" What now shall I say of rank and power, whereby, because ye know not true power and dignity, ye hope to reach the sky? Yet, when rank and power have fallen to the worst of men, did ever an Etna, belching forth flame and fiery deluge, work such mischief? Verily, as I think, thou dost remember how thine ancestors sought to abolish the consular power, which had been the foundation of their liberties, on account of the overweening pride of the consuls, and how for that self-same pride they had already abolished the kingly title! And if, as happens but rarely, these prerogatives are conferred on virtuous men, it is only the virtue of those who exercise them that pleases. So it appears that honour cometh not to virtue from rank, but to rank from virtue. Look, too, at the nature of that power which ye find so attractive and glorious! Do ye never consider, ye creatures of earth, what ye are, and over whom ye exercise your fancied lordship? Suppose, now, that in the mouse tribe there should rise up one claiming rights and powers for himself above the rest, would ye not laugh consumedly? Yet if thou lookest to his body alone, what creature canst thou find more feeble than man, who oftentimes is killed by the bite of a fly, or by some insect creeping into the inner passage of his system! Yet what rights can one exercise over another, save only as regards the body, and that which is lower than the body — I mean fortune? What! wilt thou bind with thy mandates the free spirit? Canst thou force from its due tranquillity the mind that is firmly composed by reason? A tyrant thought to drive a man of free birth to reveal his accomplices in a conspiracy, but the prisoner bit off his tongue and threw it into the furious tyrant's face; thus, the tortures which the tyrant thought the instrument of his cruelty the sage made an opportunity for heroism. Moreover, what is there that one man can do to another which he himself may not have to undergo in his turn? We are told that Busiris, who used to kill his guests, was himself slain by his guest, Hercules. Regulus had thrown into bonds many of the Carthaginians whom he had taken in war; soon after he himself submitted his hands to the chains of the vanquished. Then, thinkest thou that man hath any power who cannot prevent another's being able to do to him whaThe himself can do to others?
" Besides, if there were any element of natural and proper good in rank and power, they would never come to the utterly bad, since opposites are not wont to be associated. Nature brooks not the union of contraries. So, seeing there is no doubt that wicked wretches are oftentimes set in high places, it is also clear that things which suffer association with the worst of men cannot be good in their own nature. Indeed, this judgment may with some reason be passed concerning all the gifts of fortune which fall so plentifully to all the most wicked. This ought also to be considered here, I think: No one doubts a man to be brave in whom he has observed a brave spirit residing. It is plain that one who is endowed with speed is swift-footed. So also music makes men musical, the healing art physicians, rhetoric public speakers. For each of these had naturally its own proper working; there it no confusion with the effects of contrary things — nay, even of itself it rejects what is incompatible. And yet wealth cannot extinguish insatiable greed, nor has power ever made him master of himself whom vicious lusts kept bound in indissoluble fetters; dignity conferred on the wicked not only fails to make them worthy, but contrarily reveals and displays their unworthiness. Why does it so happen. Because ye take pleasure in calling by false names things whose nature is quite incongruous thereto — by names which are easily proved false by the very effects of the things themselves; even so it is; these riches, that power, this dignity, are none of them rightly so called. Finally, we may draw the same conclusion concerning the whole sphere of Fortune, within which there is plainly nothing to be truly desired, nothing of intrinsic excellence; for she neither always joins herself to the good, nor does she make good men of those to whom she is united."
" Well," said she, " if thou art paying the penalty of a mistaken belief, thou canst not rightly impute the fault to circumstances. If it is the felicity which Fortune gives that moves thee — mere name though it be — come reckon up with me how rich thou art in the number and weightiness of thy blessings. Then if, by the blessing of Providence, thou hast still preserved unto thee safe and inviolate that which, howsoever thou mightest reckon thy fortune, thou wouldst have thought thy most precious possession, what right hast thou to talk of ill-fortune whilst keeping all Fortune's better gifts? Yet Symmachus, thy wife's father — a man whose splendid character does honour to the human race — is safe and unharmed; and while he bewails thy wrongs, this rare nature, in whom wisdom and virtue are so nobly blended, is himself out of danger — a boon thou wouldst have been quick to purchase at the price of life itself. Thy wife yet lives, with her gentle disposition, her peerless modesty and virtue — this the epitome of all her graces, that she is the true daughter of her sire — she lives, I say, and for thy sake only preserves the breath of life, though she loathes it, and pines away in grief and tears for thy absence, wherein, if in naught else, I would allow some marring of thy felicity. What shall I say of thy sons and their consular dignity — how in them, so far as may be in youths of their age, the example of their father's and grandfather's character shines out? Since, then, the chief care of mortal man is to preserve his life, how happy art thou, couldst thou but recognise thy blessings, who possessest even now what no one doubts to be dearer than life! Wherefore, now dry thy tears. Fortune's hate hath not involved all thy dear ones; the stress of the storm that has assailed thee is not beyond measure intolerable, since there are anchors still holding firm which suffer thee not to lack either consolation in the present or hope for the future."
" I pray that they still may hold. For while they still remain, however things may go, I shall ride out the storm. Yet thou seest how much is shorn of the splendour of my fortunes."
" We are gaining a little ground," said she, " if there is something in thy lot wherewith thou art not yet altogether discontented. But I cannot stomach thy daintiness when thou complainest with such violence of grief and anxiety because thy happiness falls short of completeness. Why, who enjoys such settled felicity as not to have some quarrel with the circumstances of his lot? A troublous matter are the conditions of human bliss; either they are never realized in full, or never stay permanently. One has abundant riches, but is shamed by his ignoble birth. Another is conspicuous for his nobility, but through the embarrassments of poverty would prefer to be obscure. A third, richly endowed with both, laments the loneliness of an unwedded life. Another, though happily married, is doomed to childlessness, and nurses his wealth for a stranger to inherit. Yet another, blest with children, mournfully bewails the misdeeds of son or daughter. Wherefore, it is not easy for anyone to be at perfect peace with the circumstances of his lot. There lurks in each several portion something which they who experience it not know nothing of, but which makes the sufferer wince. Besides, the more favoured a man is by Fortune, the more fastidiously sensitive is he; and, unless all things answer to his whim, he is overwhelmed by the most trifling misfortunes, because utterly unschooled in adversity. So petty are the trifles which rob the most fortunate of perfect happiness! How many are there, dost thou imagine, who would think themselves nigh heaven, if but a small portion from the wreck of thy fortune should fall to them? This very place which thou callest exile is to them that dwell therein their native land. So true is it that nothing is wretched, but thinking makes it so, and conversely every lot is happy if borne with equanimity. Who is so blest by Fortune as not to wish to change his state, if once he gives rein to a rebellious spirit? With how many bitternesses is the sweetness of human felicity blent! And even if that sweetness seem to him to bring delight in the enjoying, yeThe cannot keep it from departing when it will. How manifestly wretched, then, is the bliss of earthly fortune, which lasts not for ever with those whose temper is equable, and can give no perfect satisfaction to the anxious-minded!
" Why, then, ye children of mortality, seek ye from without that happiness whose seat is only within us? Error and ignorance bewilder you. I will show thee, in brief, the hinge on which perfect happiness turns. Is there anything more precious to thee than thyself? Nothing, thou wilt say. If, then, thou art master of thyself, thou wilt possess that which thou wilt never be willing to lose, and which Fortune cannot take from thee. And that thou mayst see that happiness cannot possibly consist in these things which are the sport of chance, reflect that, if happiness is the highest good of a creature living in accordance with reason, and if a thing which can in any wise be rest away is not the highest good, since that which cannot be taken away is better than it, it is plain that Fortune cannot aspire to bestow happiness by reason of its instability. And, besides, a man borne along by this transitory felicity must either know or not know its unstability. If he knows not, how poor is a happiness which depends on the blindness of ignorance! If he knows it, he needs must fear to lose a happiness whose loss he believes to be possible. Wherefore, a never-ceasing fear suffers him not to be happy. Or does he count the possibility of this loss a trifling matter? Insignificant, then, must be the good whose loss can be borne so equably. And, further, I know thee to be one settled in the belief that the souls of men certainly die not with them, and convinced thereof by numerous proofs; it is clear also that the felicity which Fortune bestows is brought to an end with the death of the body: therefore, it cannot be doubted but that, if happiness is conferred in this way, the whole human race sinks into misery when death brings the close of all. But if we know that many have sought the joy of happiness not through death only, but also through pain and suffering, how can life make men happy by its presence when it makes them not wretched by its loss?"
SONG IV.
The G OLDEN M EAN
Who founded firm and sure
Would ever live secure,
In spite of storm and blast
Immovable and fast;
Whoso would fain deride
The ocean's threatening tide; —
His dwelling should not seek
On sands or mountain-peak.
Upon the mountain's height
The storm-winds wreak their spite:
The shifting sands disdain
Their burden to sustain.
Do thou these perils flee,
Fair though the prospect be,
And fix thy resting place
On some low rock's sure base.
Then, though the tempests roar,
Seas thunder on the shore,
Thou in thy stronghold blest
And undisturbed shalt rest;
Live all thy days serene,
And mock the heavens' spleen.
" What now shall I say of rank and power, whereby, because ye know not true power and dignity, ye hope to reach the sky? Yet, when rank and power have fallen to the worst of men, did ever an Etna, belching forth flame and fiery deluge, work such mischief? Verily, as I think, thou dost remember how thine ancestors sought to abolish the consular power, which had been the foundation of their liberties, on account of the overweening pride of the consuls, and how for that self-same pride they had already abolished the kingly title! And if, as happens but rarely, these prerogatives are conferred on virtuous men, it is only the virtue of those who exercise them that pleases. So it appears that honour cometh not to virtue from rank, but to rank from virtue. Look, too, at the nature of that power which ye find so attractive and glorious! Do ye never consider, ye creatures of earth, what ye are, and over whom ye exercise your fancied lordship? Suppose, now, that in the mouse tribe there should rise up one claiming rights and powers for himself above the rest, would ye not laugh consumedly? Yet if thou lookest to his body alone, what creature canst thou find more feeble than man, who oftentimes is killed by the bite of a fly, or by some insect creeping into the inner passage of his system! Yet what rights can one exercise over another, save only as regards the body, and that which is lower than the body — I mean fortune? What! wilt thou bind with thy mandates the free spirit? Canst thou force from its due tranquillity the mind that is firmly composed by reason? A tyrant thought to drive a man of free birth to reveal his accomplices in a conspiracy, but the prisoner bit off his tongue and threw it into the furious tyrant's face; thus, the tortures which the tyrant thought the instrument of his cruelty the sage made an opportunity for heroism. Moreover, what is there that one man can do to another which he himself may not have to undergo in his turn? We are told that Busiris, who used to kill his guests, was himself slain by his guest, Hercules. Regulus had thrown into bonds many of the Carthaginians whom he had taken in war; soon after he himself submitted his hands to the chains of the vanquished. Then, thinkest thou that man hath any power who cannot prevent another's being able to do to him whaThe himself can do to others?
" Besides, if there were any element of natural and proper good in rank and power, they would never come to the utterly bad, since opposites are not wont to be associated. Nature brooks not the union of contraries. So, seeing there is no doubt that wicked wretches are oftentimes set in high places, it is also clear that things which suffer association with the worst of men cannot be good in their own nature. Indeed, this judgment may with some reason be passed concerning all the gifts of fortune which fall so plentifully to all the most wicked. This ought also to be considered here, I think: No one doubts a man to be brave in whom he has observed a brave spirit residing. It is plain that one who is endowed with speed is swift-footed. So also music makes men musical, the healing art physicians, rhetoric public speakers. For each of these had naturally its own proper working; there it no confusion with the effects of contrary things — nay, even of itself it rejects what is incompatible. And yet wealth cannot extinguish insatiable greed, nor has power ever made him master of himself whom vicious lusts kept bound in indissoluble fetters; dignity conferred on the wicked not only fails to make them worthy, but contrarily reveals and displays their unworthiness. Why does it so happen. Because ye take pleasure in calling by false names things whose nature is quite incongruous thereto — by names which are easily proved false by the very effects of the things themselves; even so it is; these riches, that power, this dignity, are none of them rightly so called. Finally, we may draw the same conclusion concerning the whole sphere of Fortune, within which there is plainly nothing to be truly desired, nothing of intrinsic excellence; for she neither always joins herself to the good, nor does she make good men of those to whom she is united."
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