HUMAN FOLLY.
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;
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.
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.
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.
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!
IX.
'This much may well suffice to set forth the form of false happiness; if this is now clear to thine eyes, the next step is to show what true happiness is.'
'Indeed,' said I, 'I see clearly enough that neither is independence to be found in wealth, nor power in sovereignty, nor reverence in dignities, nor fame in glory, nor true joy in pleasures.'
'Hast thou discerned also the causes why this is so?'
'I seem to have some inkling, but I should like to learn more at large from thee.'
'Why, truly the reason is hard at hand. _That which is simple and indivisible by nature human error separates_, and transforms from the true and perfect to the false and imperfect. Dost thou imagine that which lacketh nothing can want power?'
'Certainly not.'
'Right; for if there is any feebleness of strength in anything, in this there must necessarily be need of external protection.'
'That is so.'
'Accordingly, the nature of independence and power is one and the same.'
'It seems so.'
'Well, but dost think that anything of such a nature as this can be looked upon with contempt, or is it rather of all things most worthy of veneration?'
'Nay; there can be no doubt as to that.'
'Let us, then, add reverence to independence and power, and conclude these three to be one.'
'We must if we will acknowledge the truth.'
'Thinkest thou, then, this combination of qualities to be obscure and without distinction, or rather famous in all renown? Just consider: can that want renown which has been agreed to be lacking in nothing, to be supreme in power, and right worthy of honour, for the reason that it cannot bestow this upon itself, and so comes to appear somewhat poor in esteem?'
'I cannot but acknowledge that, being what it is, this union of qualities is also right famous.'
'It follows, then, that we must admit that renown is not different from the other three.'
'It does,' said I.
'That, then, which needs nothing outside itself, which can accomplish all things in its own strength, which enjoys fame and compels reverence, must not this evidently be also fully crowned with joy?'
'In sooth, I cannot conceive,' said I, 'how any sadness can find entrance into such a state; wherefore I must needs acknowledge it full of joy--at least, if our former conclusions are to hold.'
'Then, for the same reasons, this also is necessary--that independence, power, renown, reverence, and sweetness of delight, are different only in name, but in substance differ no wise one from the other.'
'It is,' said I.
'This, then, which is one, and simple by nature, human perversity separates, and, in trying to win a part of that which has no parts, fails to attain not only that portion (since there are no portions), but also the whole, to which it does not dream of aspiring.'
'How so?' said I.
'He who, to escape want, seeks riches, gives himself no concern about power; he prefers a mean and low estate, and also denies himself many pleasures dear to nature to avoid losing the money which he has gained. But at this rate he does not even attain to independence--a weakling void of strength, vexed by distresses, mean and despised, and buried in obscurity. He, again, who thirsts alone for power squanders his wealth, despises pleasure, and thinks fame and rank alike worthless without power. But thou seest in how many ways his state also is defective. Sometimes it happens that he lacks necessaries, that he is gnawed by anxieties, and, since he cannot rid himself of these inconveniences, even ceases to have that power which was his whole end and aim. In like manner may we cast up the reckoning in case of rank, of glory, or of pleasure. For since each one of these severally is identical with the rest, whosoever seeks any one of them without the others does not even lay hold of that one which he makes his aim.'
'Well,' said I, 'what then?'
'Suppose anyone desire to obtain them together, he does indeed wish for happiness as a whole; but will he find it in these things which, as we have proved, are unable to bestow what they promise?'
'Nay; by no means,' said I.
'Then, happiness must certainly not be sought in these things which severally are believed to afford some one of the blessings most to be desired.'
'They must not, I admit. No conclusion could be more true.'
'So, then, the form and the causes of false happiness are set before thine eyes. Now turn thy gaze to the other side; there thou wilt straightway see the true happiness I promised.'
'Yea, indeed, 'tis plain to the blind.' said I. 'Thou didst point it out even now in seeking to unfold the causes of the false. For, unless I am mistaken, that is true and perfect happiness which crowns one with the union of independence, power, reverence, renown, and joy. And to prove to thee with how deep an insight I have listened--since all these are the same--that which can truly bestow one of them I know to be without doubt full and complete happiness.'
'Happy art thou, my scholar, in this thy conviction; only one thing shouldst thou add.'
'What is that?' said I.
'Is there aught, thinkest thou, amid these mortal and perishable things which can produce a state such as this?'
'Nay, surely not; and this thou hast so amply demonstrated that no word more is needed.'
'Well, then, these things seem to give to mortals shadows of the true good, or some kind of imperfect good; but the true and perfect good they cannot bestow.'
'Even so,' said I.
'Since, then, thou hast learnt what that true happiness is, and what men falsely call happiness, it now remains that thou shouldst learn from what source to seek this.'
'Yes; to this I have long been eagerly looking forward.'
'Well, since, as Plato maintains in the "Timæus," we ought even in the most trivial matters to implore the Divine protection, what thinkest thou should we now do in order to deserve to find the seat of that highest good?'
'We must invoke the Father of all things,' said I; 'for without this no enterprise sets out from a right beginning.'
'Thou sayest well,' said she; and forthwith lifted up her voice and sang:
SONG IX.[I]
INVOCATION.
Maker of earth and sky, from age to age Who rul'st the world by reason; at whose word Time issues from Eternity's abyss: To all that moves the source of movement, fixed Thyself and moveless. Thee no cause impelled Extrinsic this proportioned frame to shape From shapeless matter; but, deep-set within Thy inmost being, the form of perfect good, From envy free; and Thou didst mould the whole To that supernal pattern. Beauteous The world in Thee thus imaged, being Thyself
Most beautiful. So Thou the work didst fashion In that fair likeness, bidding it put on Perfection through the exquisite perfectness Of every part's contrivance. Thou dost bind The elements in balanced harmony, So that the hot and cold, the moist and dry, Contend not; nor the pure fire leaping up Escape, or weight of waters whelm the earth.
Thou joinest and diffusest through the whole, Linking accordantly its several parts, A soul of threefold nature, moving all. This, cleft in twain, and in two circles gathered, Speeds in a path that on itself returns, Encompassing mind's limits, and conforms The heavens to her true semblance. Lesser souls And lesser lives by a like ordinance Thou sendest forth, each to its starry car Affixing, and dost strew them far and wide O'er earth and heaven. These by a law benign Thou biddest turn again, and render back To thee their fires. Oh, grant, almighty Father, Grant us on reason's wing to soar aloft To heaven's exalted height; grant us to see The fount of good; grant us, the true light found, To fix our steadfast eyes in vision clear On Thee. Disperse the heavy mists of earth, And shine in Thine own splendour. For Thou art The true serenity and perfect rest Of every pious soul--to see Thy face, The end and the beginning--One the guide, The traveller, the pathway, and the goal.
FOOTNOTES:
[I] The substance of this poem is taken from Plato's 'Timæus,' 29-42. See Jowett, vol. iii., pp. 448-462 (third edition).
X.
'Since now thou hast seen what is the form of the imperfect good, and what the form of the perfect also, methinks I should next show in what manner this perfection of felicity is built up. And here I conceive it proper to inquire, first, whether any excellence, such as thou hast lately defined, can exist in the nature of things, lest we be deceived by an empty fiction of thought to which no true reality answers. But it cannot be denied that such does exist, and is, as it were, the source of all things good. For everything which is called imperfect is spoken of as imperfect by reason of the privation of some perfection; so it comes to pass that, whenever imperfection is found in any particular, there must necessarily be a perfection in respect of that particular also. For were there no such perfection, it is utterly inconceivable how that so-called _im_perfection should come into existence. Nature does not make a beginning with things mutilated and imperfect; she starts with what is whole and perfect, and falls away later to these feeble and inferior productions. So if there is, as we showed before, a happiness of a frail and imperfect kind, it cannot be doubted but there is also a happiness substantial and perfect.'
'Most true is thy conclusion, and most sure,' said I.
'Next to consider where the dwelling-place of this happiness may be. The common belief of all mankind agrees that God, the supreme of all things, is good. For since nothing can be imagined better than God, how can we doubt Him to be good than whom there is nothing better? Now, reason shows God to be good in such wise as to prove that in Him is perfect good. For were it not so, He would not be supreme of all things; for there would be something else more excellent, possessed of perfect good, which would seem to have the advantage in priority and dignity, since it has clearly appeared that all perfect things are prior to those less complete. Wherefore, lest we fall into an infinite regression, we must acknowledge the supreme God to be full of supreme and perfect good. But we have determined that true happiness is the perfect good; therefore true happiness must dwell in the supreme Deity.'
'I accept thy reasonings,' said I; 'they cannot in any wise be disputed.'
'But, come, see how strictly and incontrovertibly thou mayst prove this our assertion that the supreme Godhead hath fullest possession of the highest good.'
'In what way, pray?' said I.
'Do not rashly suppose that He who is the Father of all things hath received that highest good of which He is said to be possessed either from some external source, or hath it as a natural endowment in such sort that thou mightest consider the essence of the happiness possessed, and of the God who possesses it, distinct and different. For if thou deemest it received from without, thou mayst esteem that which gives more excellent than that which has received. But Him we most worthily acknowledge to be the most supremely excellent of all things. If, however, it is in Him by nature, yet is logically distinct, the thought is inconceivable, since we are speaking of God, who is supreme of all things. Who was there to join these distinct essences? Finally, when one thing is different from another, the things so conceived as distinct cannot be identical. Therefore that which of its own nature is distinct from the highest good is not itself the highest good--an impious thought of Him than whom, 'tis plain, nothing can be more excellent. For universally nothing can be better in nature than the source from which it has come; therefore on most true grounds of reason would I conclude that which is the source of all things to be in its own essence the highest good.'
'And most justly,' said I.
'But the highest good has been admitted to be happiness.'
'Yes.'
'Then,' said she, 'it is necessary to acknowledge that God is very happiness.'
'Yes,' said I; 'I cannot gainsay my former admissions, and I see clearly that this is a necessary inference therefrom.'
'Reflect, also,' said she, 'whether the same conclusion is not further confirmed by considering that there cannot be two supreme goods distinct one from the other. For the goods which are different clearly cannot be severally each what the other is: wherefore neither of the two can be perfect, since to either the other is wanting; but since it is not perfect, it cannot manifestly be the supreme good. By no means, then, can goods which are supreme be different one from the other. But we have concluded that both happiness and God are the supreme good; wherefore that which is highest Divinity must also itself necessarily be supreme happiness.'
'No conclusion,' said I, 'could be truer to fact, nor more soundly reasoned out, nor more worthy of God.'
'Then, further,' said she, 'just as geometricians are wont to draw inferences from their demonstrations to which they give the name "deductions," so will I add here a sort of corollary. For since men become happy by the acquisition of happiness, while happiness is very Godship, it is manifest that they become happy by the acquisition of Godship. But as by the acquisition of justice men become just, and wise by the acquisition of wisdom, so by parity of reasoning by acquiring Godship they must of necessity become gods. So every man who is happy is a god; and though in nature God is One only, yet there is nothing to hinder that very many should be gods by participation in that nature.'
'A fair conclusion, and a precious,' said I, 'deduction or corollary, by whichever name thou wilt call it.'
'And yet,' said she, 'not one whit fairer than this which reason persuades us to add.'
'Why, what?' said I.
'Why, seeing happiness has many particulars included under it, should all these be regarded as forming one body of happiness, as it were, made up of various parts, or is there some one of them which forms the full essence of happiness, while all the rest are relative to this?'
'I would thou wouldst unfold the whole matter to me at large.'
'We judge happiness to be good, do we not?'
'Yea, the supreme good.'
'And this superlative applies to all; for this same happiness is adjudged to be the completest independence, the highest power, reverence, renown, and pleasure.'
'What then?'
'Are all these goods--independence, power, and the rest--to be deemed members of happiness, as it were, or are they all relative to good as to their summit and crown?'
'I understand the problem, but I desire to hear how thou wouldst solve it.'
'Well, then, listen to the determination of the matter. Were all these members composing happiness, they would differ severally one from the other. For this is the nature of parts--that by their difference they compose one body. All these, however, have been proved to be the same; therefore they cannot possibly be members, otherwise happiness will seem to be built up out of one member, which cannot be.'
'There can be no doubt as to that,' said I; 'but I am impatient to hear what remains.'
'Why, it is manifest that all the others are relative to the good. For the very reason why independence is sought is that it is judged good, and so power also, because it is believed to be good. The same, too, may be supposed of reverence, of renown, and of pleasant delight. Good, then, is the sum and source of all desirable things. That which has not in itself any good, either in reality or in semblance, can in no wise be desired. Contrariwise, even things which by nature are not good are desired as if they were truly good, if they seem to be so. Whereby it comes to pass that goodness is rightly believed to be the sum and hinge and cause of all things desirable. Now, that for the sake of which anything is desired itself seems to be most wished for. For instance, if anyone wishes to ride for the sake of health, he does not so much wish for the exercise of riding as the benefit of his health. Since, then, all things are sought for the sake of the good, it is not these so much as good itself that is sought by all. But that on account of which all other things are wished for was, we agreed, happiness; wherefore thus also it appears that it is happiness alone which is sought. From all which it is transparently clear that the essence of absolute good and of happiness is one and the same.'
'I cannot see how anyone can dissent from these conclusions.'
'But we have also proved that God and true happiness are one and the same.'
'Yes,' said I.
'Then we can safely conclude, also, that God's essence is seated in absolute good, and nowhere else.'