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Consolation of Philosophy, The

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<h3>VIII.</h3> 'It is beyond doubt, then, that these paths do not lead to happiness; they cannot guide anyone to the promised goal. Now, I will very briefly show what serious evils are involved in following them. Just consider. Is it thy endeavour to heap up money? Why, thou must wrest it from its present possessor! Art thou minded to put on the splendour of official dignity? Thou must beg from those who have the giving of it; thou who covetest to outvie others in honour must lower thyself to the humble posture of petition. Dost thou long for power? Thou must face perils, for thou wilt be at the mercy of thy subjects' plots. Is glory thy aim? Thou art lured on through all manner of hardships, and there is an end to thy peace of mind. Art fain to lead a life of pleasure? Yet who does not scorn and contemn one who is the slave of the weakest and vilest of things—the body? Again, on how slight and perishable a possession do they rely who set before themselves bodily excellences! Can ye ever surpass the elephant in bulk or the bull in strength? Can ye excel the tiger in swiftness? Look upon the infinitude, the solidity, the swift motion, of the heavens, and for once cease to admire things mean and worthless. And yet the heavens are not so much to be admired on this account as for the reason which guides them. Then, how transient is the lustre of beauty! how soon gone!—more fleeting than the fading bloom of spring flowers. And yet if, as Aristotle says, men should see with the eyes of Lynceus, so that their sight might pierce through obstructions, would not that body of Alcibiades, so gloriously fair in outward seeming, appear altogether loathsome when all its inward parts lay open to the view? Therefore, it is not thy own nature that makes thee seem beautiful, but the weakness of the eyes that see thee. Yet prize as unduly as ye will that body's excellences; so long as ye know that this that ye admire, whatever its worth, can be dissolved away by the feeble flame of a three days' fever. From all which considerations we may conclude as a whole, that these things which cannot make good the advantages they promise, which are never made perfect by the assemblage of all good things—these neither lead as by-ways to happiness, nor themselves make men completely happy.' <h3>SONG VIII. Human Folly.</h3> <div class="poem"><div class="stanza"> Alas! how wide astray Doth Ignorance these wretched mortals lead From Truth's own way! For not on leafy stems Do ye within the green wood look for gold, Nor strip the vine for gems; </div> <div class="stanza"> Your nets ye do not spread Upon the hill-tops, that the groaning board With fish be furnishèd; If ye are fain to chase The bounding goat, ye sweep not in vain search The ocean's ruffled face. </div> <div class="stanza"> The sea's far depths they know, Each hidden nook, wherein the waves o'erwash The pearl as white as snow; Where lurks the Tyrian shell, Where fish and prickly urchins do abound, All this they know full well. </div> <div class="stanza"> But not to know or care Where hidden lies the good all hearts desire— This blindness they can bear; With gaze on earth low-bent, They seek for that which reacheth far beyond The starry firmament. </div> <div class="stanza"> What curse shall I call down On hearts so dull? May they the race still run For wealth and high renown! And when with much ado The false good they have grasped—ah, then too late!— May they discern the true! </div> </div> <div style="break-after:column;"></div>

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