Slavitt, a poet and translator of over 80 works of fiction, poetry, and drama, presents a new translation of this philosophical classic directed at general readers. Written under the threat of Boethius's impending execution, the work comes on the cusp between the classical and medieval worlds. In alternating prose and verse, Boethius spins a dialog concerning the harsh vicissitudes of fortune and the lasting happiness provided by the life of the mind. Slavitt's prose translation is accessible and makes frequent use of colloquialisms. His poetic translations-too often paraphrased in earlier editions-are not weighed down with attempted fidelities to ancient meter and use contemporary forms to evoke the gravity and grace of the original. While the book does include a brief biographical and textual introduction by Seth Lerer (English & comparative literature, Stanford Univ.), its lack of textual apparatus makes this edition less than ideal for students. It does succeed, however, as a springboard for personal reflection and a source of literate pleasure. Recommended for large public and academic libraries.-Steven Chabot, Univ. of Toronto
The Consolation of Philosophyby Boethius
An eminent public figure under the Gothic emperor Theodoric, Boethius (c. AD 475-525) was also an exceptional Greek scholar and it was to the Greek philosophers that he turned when he fell from favour and was imprisoned in Pavia. Written in the period leading up to his brutal execution, it is a dialogue of alternating prose and verse between the ailing prisoner and… See more details below
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An eminent public figure under the Gothic emperor Theodoric, Boethius (c. AD 475-525) was also an exceptional Greek scholar and it was to the Greek philosophers that he turned when he fell from favour and was imprisoned in Pavia. Written in the period leading up to his brutal execution, it is a dialogue of alternating prose and verse between the ailing prisoner and his 'nurse' Philosophy, whose instruction on the nature of fortune and happiness, good and evil, fate and free will, restores his health and brings him to enlightenment.
The clarity of Boethius's thought and his breadth of vision made The Consolation of Philosophy hugely popular throughout medieval Europe and his ideas suffused the thought of Chaucer and Dante. This translation makes it accessible to the modern reader while losing nothing of Boethius's poetic artistry and philosophical brilliance.
It's a remarkable book (though a short one), and its latest edition, rendered into fluid, compellingly immediate English by veteran translator David R. Slavitt, is very markedly the best one it's ever had...Slavitt presents the reader with Boethius brought to vibrant, vigorous life, to a degree that makes all previous English versions seem pedantic and irrelevant. Harvard University Press has crafted a physically beautiful volume, sturdy and small enough to fit in your pocketan extremely fitting format for a book that's meant to be a comfort against life's ills. Reading this edition, even readers who've never encountered Boethius before will see at once why his book has meant so much to so many people for the last 1,500 years.
This is a beautifully made little book that I have taken with me on a number of trips, partly just for the pleasure of holding it. At any time I would be glad to have it.
Relihan's edition of the Consolation offers both student and scholar a felicitous text, expertly translated from the original Latin, richly supplemented throughout with a critical apparatus, and generously embellished with explanatory notes for each prose and metric portion; he offers an Introduction of clear-sighted analysis, and an inclusive, text-referential glossary. Relihan's translation should now be the standard text for classroom use. . . . Relihan has performed a great service in his translation by attempting to translate the 'meters' with the sensibility of a poet as well as a Latinist, and it has made his version of Consolation that much more committed, it seems, to the intent of the original, and definitely a more compelling read. Relihan, as he himself states, has done '. . . what has not been done before in the long history of translation of Consolation into English, . . . [to] reproduce through English accents the rhythms and meters of the original poems' (xxviii). . . . The poetic sections of Consolation are not mere interludes but deliberate transitions in tenor and signification. By offering an English text that echoes the Latin in form, Relihan is offering the student of Consolation an English text that echoes the Latin in meaning as well. It is an offer neither scholar nor student should refuse. --June-Ann Greeley, New England Classical Journal
This book offers a splendid new translation of the Consolatio Philosophiae that makes the philosophy of the text accessible to both the beginning student and to the Latin scholar. Any student interested in the transition in late antiquity from the pagan to the Christian worlds should own this volume. --Victoria Jordan, The Classical Outlook
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The Consolation of Philosophy
By Boethius, Richard H. Green
Dover Publications, Inc.Copyright © 2002 Dover Publications, Inc.
All rights reserved.
I who once wrote songs with keen delight am now by sorrow driven to take up melancholy measures. Wounded Muses tell me what I must write, and elegiac verses bathe my face with real tears. Not even terror could drive from me these faithful companions of my long journey. Poetry, which was once the glory of my happy and flourishing youth, is still my comfort in this misery of my old age.
Old age has come too soon with its evils, and sorrow has commanded me to enter the age which is hers. My hair is prematurely gray, and slack skin shakes on my exhausted body. Death, happy to men when she does not intrude in the sweet years, but comes when often called in sorrow, turns a deaf ear to the wretched and cruelly refuses to close weeping eyes.
The sad hour that has nearly drowned me came just at the time that faithless Fortune favored me with her worthless gifts. Now that she has clouded her deceitful face, my accursed life seems to go on endlessly. My friends, why did you so often think me happy? Any man who has fallen never stood securely.
Lady Philosophy appears to him and drives away the Muses of poetry.
While I silently pondered these things, and decided to write down my wretched complaint, there appeared standing above me a woman of majestic countenance whose flashing eyes seemed wise beyond the ordinary wisdom of men. Her color was bright, suggesting boundless vigor, and yet she seemed so old that she could not be thought of as belonging to our age. Her height seemed to vary: sometimes she seemed of ordinary human stature, then again her head seemed to touch the top of the heavens. And when she raised herself to her full height she penetrated heaven itself, beyond the vision of human eyes. Her clothing was made of the most delicate threads, and by the most exquisite workmanship; it had—as she afterwards told me—been woven by her own hands into an everlasting fabric. Her clothes had been darkened in color somewhat by neglect and the passage of time, as happens to pictures exposed to smoke. At the lower edge of her robe was woven a Greek Π, at the top the letter Θ, and between them were seen clearly marked stages, like stairs, ascending from the lowest level to the highest. This robe had been torn, however, by the hands of violent men, who had ripped away what they could. In her right hand, the woman held certain books; in her left hand, a scepter.
When she saw the Muses of poetry standing beside my bed and consoling me with their words, she was momentarily upset and glared at them with burning eyes. "Who let these whores from the theater come to the bedside of this sick man?" she said. "They cannot offer medicine for his sorrows; they will nourish him only with their sweet poison. They kill the fruitful harvest of reason with the sterile thorns of the passions; they do not liberate the minds of men from disease, but merely accustom them to it. I would find it easier to bear if your flattery had, as it usually does, seduced some ordinary dull-witted man; in that case, it would have been no concern of mine. But this man has been educated in the philosophical schools of the Eleatics and the Academy. Get out, you Sirens; your sweetness leads to death. Leave him to be cured and made strong by my Muses."
And so the defeated Muses, shamefaced and with downcast eyes, went sadly away. My sight was so dimmed by tears that I could not tell who this woman of imperious authority might be, and I lay there astonished, my eyes staring at the earth, silently waiting to see what she would do. She came nearer and sat at the foot of my bed. When she noticed my grief-stricken, downcast face, she reproved my anxiety with this song.
"Alas! how this mind is dulled, drowned in the overwhelming depths. It wanders in outer darkness, deprived of its natural light. Sick anxiety, inflated by worldly winds, swells his thoughts to bursting.
"Once this man was free beneath the ocean heaven, and he used to run along heavenly paths. He saw the splendor of the red sun, the heaven of the cold moon. And any star that pursued its vagrant paths, returning through various spheres, this master understood by his computations.
"Beyond all this, he sought the causes of things: why the sighing winds vex the seawaves; what spirit turns the stable world; and why the sun rises out of the red east to fall beneath the western ocean. He sought to know what tempers the gentle hours of spring and makes them adorn the earth with rosy flowers; what causes fertile autumn to flow with bursting grapes in a good year.
"This man used to explore and reveal Nature's secret causes. Now he lies here, bound down by heavy chains, the light of his mind gone out; his head is bowed down and he is forced to stare at the dull earth.
Seeing his desperate condition, Philosophy speaks more gently and promises to cure him.
"But," she said, "it is time for medicine rather than complaint." Fixing me with her eyes, she said: "Are you not he who once was nourished by my milk and brought up on my food; who emerged from weakness to the strength of a virile soul? I gave you weapons that would have protected you with invincible power, if you had not thrown them away. Don't you recognize me? Why don't you speak? Is it shame or astonishment that makes you silent? I'd rather it were shame, but I see that you are overcome by shock." When she saw that I was not only silent but struck dumb, she gently laid her hand on my breast and said: "There is no danger. You are suffering merely from lethargy, the common illness of deceived minds. You have forgotten yourself a little, but you will quickly be yourself again when you recognize me. To bring you to your senses, I shall quickly wipe the dark cloud of mortal things from your eyes." Then, she dried my tear-filled eyes with a fold of her robe.
Then, when the night was over, darkness left me and my eyes regained their former strength; just as when the stars are covered by swift Corus, and the sky is darkened by storm clouds, the sun hides and the stars do not shine; night comes down to envelop the earth. But if Boreas, blowing from his Thracian cave, beats and lays open the hiding day, then Phoebus shines forth, glittering with sudden light, and strikes our astonished eyes with his rays.
Boethius recognizes Lady Philosophy. She promises to help him as she has always helped those who love and serve her.
In a similar way, I too was able to see the heavens again when the clouds of my sorrow were swept away; I recovered my judgment and recognized the face of my physician. When I looked at her closely, I saw that she was Philosophy, my nurse, in whose house I had lived from my youth. "Mistress of all virtues," I said, "why have you come, leaving the arc of heaven, to this lonely desert of our exile? Are you a prisoner, too, charged as I am with false accusations?"
She answered, "How could I desert my child, and not share with you the burden of sorrow you carry, a burden caused by hatred of my name? Philosophy has never thought it right to leave the innocent man alone on his journey. Should I fear to face my accusers, as though their enmity were something new? Do you suppose that this is the first time wisdom has been attacked and endangered by wicked men? We fought against such rashness and folly long ago, even before the time of our disciple Plato. And in Plato's own time, his master Socrates, with my help, merited the victory of an unjust death. Afterwards, the inept schools of Epicureans, Stoics, and others, each seeking its own interests, tried to steal the inheritance of Socrates and to possess me (in spite of my protests and struggles), as though I were the spoils of their quarreling. They tore this robe which I had woven with my own hands and, having ripped off some little pieces of it, went away supposing that they possessed me wholly. Then, when traces of my garments were seen on some of them, they were rashly thought to be my friends, and they were therefore condemned by the error of the profane mob.
"Perhaps you have not heard of the banishment of Anaxagoras, the poisoning of Socrates, the torments of Zeno, for these men were strange to you. But you probably know about Canius, Seneca, and Soranus, for their fame is recent and widely known. They were disgraced only because they had been trained in my studies and therefore seemed obnoxious to wicked men. You should not be surprised, then, if we are blown about by stormy winds in the voyage of this life, since our main duty is to oppose the wicked. But, even though our enemies are numerous, we should spurn them because they are without leadership and are driven frantically this way and that by error. And if they sometimes attack us with extraordinary force, our leader withdraws her followers into a fortress, leaving our enemies to waste their energies on worthless spoils. While they fight over things of no value, we laugh at them from above, safe from their fury and defended by a strength against which their aggressive folly cannot prevail.
"The serene man who has ordered his life stands above menacing fate and unflinchingly faces good and bad fortune. This virtuous man can hold up his head unconquered. The threatening and raging ocean storms which churn the waves cannot shake him; nor can the bursting furnace of Vesuvius, aimlessly throwing out its smoky fire; nor the fiery bolts of lightning which can topple the highest towers. Why then are we wretched, frightened by fierce tyrants who rage without the power to harm us? He who hopes for nothing and fears nothing can disarm the fury of these impotent men; but he who is burdened by fears and desires is not master of himself. He throws away his shield and retreats; he fastens the chain by which he will be drawn.
Boethius gives an account of his public career and especially of the causes of his present misery.
"Do you understand what I have told you," Philosophy asked; "have my words impressed you at all, or are you 'like the ass which cannot hear the lyre'? Why are you crying? Speak out, don't hide what troubles you. If you want a doctor's help, you must uncover your wound."
I pulled myself together and answered: "Do I have to explain; isn't the misery of my misfortune evident enough? I should think this place alone would make you pity me. Compare this prison with my library at home which you chose as your own and in which you often discussed with me the knowledge of human and divine things. Did I look like this? Was I dressed this way when I studied nature's mysteries with you, when you mapped the courses of the stars for me with your geometer's rod, when you formed my moral standards and my whole view of life according to the norm of the heavenly order? Are these miseries the rewards your servants should expect? You yourself proposed the course I have followed when you made Plato say that civil governments would be good if wise men were appointed rulers, or if those appointed to rule would study wisdom. Further, you decreed in the words of the same philosopher that government of the commonwealth ought to be in the hands of wise men; that if it should be left to unscrupulous and wicked men, they would bring about the ruin of the good.
"On this authority, I decided to apply to public administration the principles I had learned privately from you. You, and God who gave you to the minds of wise men, know that I became a magistrate only because of the unanimous wish of all good men. For these reasons I have become involved in grave and hopeless trouble with dishonest men; and, as always happens to the administrator of independent conscience, I have had to be willing to make powerful enemies in the interest of safeguarding justice.
"I have often opposed the greed of Conigastus in his swindling of the poor. I have condemned the crimes of Triguilla, Provost of the King's house, both in their beginnings and after they had been committed. At grave risk to my position I have protected the weak from the lies and avarice of cruel men in power. No man ever corrupted my administration of justice. I was as depressed as those who suffered the losses when I saw the wealth of our citizens dissipated either by private fraud or oppressive taxation. At the time of the severe famine, when prices were set so exorbitantly high that the province of Campania seemed about to starve, I carried on the people's fight against the Praetorian Prefect himself and, with the King's approval, I won—the fixed prices were not enforced.
"I saved Paulinus, the former Consul, from the howling dogs of the court who hoped to devour his wealth. In order to save Albinus, another former Consul, from unjust punishment, I risked the hatred of his accuser, Cyprian. One would think I had stirred up enough opposition. But I ought to have been defended by others, especially since, through devotion to justice, I had given up the favor of the courtiers who might have saved me. But who were the accusers who overthrew me? One of them was Basil who had earlier been expelled from the King's service and was now forced by his debts to testify against me. My other accusers were Opilio and Gaudentius, also men banished by royal decree for their many corrupt practices. They tried to avoid exile by taking sanctuary, but when the King heard of it he decreed that, if they did not leave Ravenna by a certain day, they should be branded on the forehead and forcibly expelled. How could the King's judgment have been more severe? And yet on that very day their testimony against me was accepted. Why should this have happened? Did I deserve it? Did their criminal records make them just accusers? Fortune ought to have been shamed, if not by the innocence of the accused, then at least by the villainy of the accusers.
"Finally, what am I accused of? They say I desired the safety of the Senate. But how? I am convicted of having hindered their accuser from giving evidence that the Senate is guilty of treason. What is your judgment, my teacher? Shall I deny the charge in order to avoid shaming you? But I did desire to protect the Senate, and I always will. And how can I confess, since I have already stopped hindering their accuser? Shall I consider it a crime to have supported the integrity of the Senate? It is true that the Senate itself, by its decrees against me, has made my position a crime. But folly, driven by self-deception, cannot change the merits of the case; nor, following the rule of Socrates, can I think it right either to hide the truth or concede a lie. I leave it to you, and to the judgment of the wise, whether my course of action is right. I have put this in writing so that posterity may know the truth and have a record of these events.
"Why should I even mention the spurious letters in which I am charged with having hoped for Roman liberty? That fraud would have been exposed had I been permitted to use the confession of my accusers, the strongest evidence in any case. But there is now no hope for freedom of any kind—I only wish there were. I should have answered in the words of Canius when Gaius Caesar, son of Germanicus, accused Canius of having known of a conspiracy against him: 'If I had known of it,' Canius said, 'you would never have known.' But I am not so discouraged by what has happened to me that I complain now of the attacks of wicked men against virtue; the reason for my surprise is that they have accomplished what they set out to do. The desire to do evil may be due to human weakness; but for the wicked to overcome the innocent in the sight of God—that is monstrous. I cannot blame that friend of yours who said, 'If there is a God, why is there evil? And if there is no God, how can there be good?' It is not surprising that evil men, who want to destroy all just men, and the Senate too, should try to overthrow one who stood up for justice and the Senate. But surely I did not deserve the same treatment from the Senators themselves.
Excerpted from The Consolation of Philosophy by Boethius, Richard H. Green. Copyright © 2002 Dover Publications, Inc.. Excerpted by permission of Dover Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
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Meet the Author
Anicius Manlius Severinus Boëthius, commonly called Boethius (c. 480-524 or 525 AD), was a philosopher of the early 6th century. He was born in Rome to the ancient and prominent Anicia family, which included emperors Petronius Maximus and Olybrius and many consuls. His father, Flavius Manlius Boethius, was consul in 487 after Odoacer deposed the last Western Roman Emperor. Boethius himself entered public life at a young age and was already a senator by the age of 25. He was consul in 510 in the kingdom of the Ostrogoths. In 522 he saw his two sons become consuls. Boethius was imprisoned and eventually executed by King Theodoric the Great, who suspected him of conspiring with the Eastern Roman Empire. While jailed, Boethius composed his Consolation of Philosophy, a philosophical treatise on fortune, death, and other issues. The Consolation became one of the most popular and influential works of the Middle Ages.
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Read it slowly, ready it several times, read it while reflecting on some of things that you have chosen to do. I read this book specifically for chapter 5 to help my understanding of free will. I now have a deeper understanding of free will and how Whatever I chose, I can still be in Gods favor. But like all of Gods work, that chapter 5 has left me with more questions which I need to continue on in my learning, deepening my understanding of God and developing that relationship. Read this and discover your question that will have you wanting to learn more. PS - I didn't like all the poems so skipped over most of them, but then again I am free to do that (LOL).