"Let it suffice that we have hitherto discovered the form of false
felicity, which if thou hast plainly seen, order now requireth that we
show thee in what true happiness consisteth." "I see," quoth I, "that
neither sufficiency by riches, nor power by kingdoms, nor respect by
dignities, nor renown by glory, nor joy can be gotten by pleasures."
"Hast thou also understood the causes why it is so?" "Methink I have a
little glimpse of them, but I had rather thou wouldst declare them more
plainly."
"The reason is manifest, for that which is simple and undivided of
itself, is divided by men's error, and is translated from true and
perfect to false and unperfect. Thinkest thou that which needeth
nothing, to stand in need of power?" "No," quoth I. "Thou sayest well,
for if any power in any respect be weak, in this it must necessarily
stand in need of the help of others." "It is true," quoth I. "Wherefore
sufficiency and power have one and the same nature." "So it seemeth."
"Now thinkest thou, that which is of this sort ought to be despised, or
rather that it is worthy to be respected above all other things?" "There
can be no doubt of this," quoth I. "Let us add respect then to
sufficiency and power, so that we judge these three to be one." "We must
add it if we confess the truth."
"What now," quoth she, "thinkest thou this to be obscure and base, or
rather most excellent and famous? Consider whether that which thou hast
granted to want nothing, to be most potent, and most worthy of honour,
may seem to want fame, which it cannot yield itself, and for that cause
be in some respect more abject." "I must needs confess," quoth I, "that,
being what it is, this is also most famous." "Consequently then we must
acknowledge that fame differeth nothing from the former three." "We must
so," quoth I. "Wherefore that which wanteth nothing, which can perform
all things by its own power, which is famous and respected, is it not
manifest that it is also most pleasant?" To which I answered: "How such
a man should fall into any grief, I can by no means imagine. Wherefore
if that which we have said hitherto be true, we must needs confess that
he is most joyful and content." "And by the same reason it followeth
that sufficiency, power, fame, respect, pleasure have indeed divers
names, but differ not in substance." "It followeth indeed," quoth I.
"This then, which is one and simple by nature, man's wickedness
divideth, and while he endeavoureth to obtain part of that which hath no
parts, he neither getteth a part, which is none, nor the whole, which he
seeketh not after." "How is this?" quoth I. "He who seeketh after
riches," quoth she, "to avoid want, taketh no thought for power, he had
rather be base and obscure, he depriveth himself even of many natural
pleasures that he may not lose the money which he hath gotten. But by
this means he attaineth not to sufficiency, whom power forsaketh, whom
trouble molesteth, whom baseness maketh abject, whom obscurity
overwhelmeth. Again, he that only desireth power, consumeth wealth,
despiseth pleasures, and setteth light by honour or glory, which is not
potent. But thou seest how many things are wanting to this man also. For
sometimes he wanteth necessaries, and is perplexed with anxieties, and
being not able to rid himself, ceaseth to be powerful, which was the
only thing he aimed at. The like discourse may be made of honours,
glory, pleasures. For since every one of these things is the same with
the rest, whosoever seeketh for any of them without the rest obtaineth
not that which he desireth." "What then?" quoth I. "If one should desire
to have them all together, he should wish for the sum of happiness, but
shall he find it in these things which we have showed cannot perform
what they promise?" "No," quoth I. "Wherefore we must by no means seek
for happiness in these things which are thought to afford the several
portions of that which is to be desired." "I confess it," quoth I, "and
nothing can be more true than this." "Now then," quoth she, "thou hast
both the form and causes of false felicity; cast but the eyes of thy
mind on the contrary, and thou shalt presently espy true happiness,
which we promised to show thee." "This," quoth I, "is evident, even to
him that is blind, and thou showedst it a little before, while thou
endeavouredst to lay open the causes of the false. For, if I be not
deceived, that is true and perfect happiness which maketh a man
sufficient, potent, respected, famous, joyful. And that thou mayest know
that I understood thee aright, that which can truly perform any one of
these because they are all one, I acknowledge to be full and perfect
happiness." "O my scholar, I think thee happy by having this opinion, if
thou addest this also." "What?" quoth I. "Dost thou imagine that there
is any mortal or frail thing which can cause this happy estate?" "I do
not," quoth I, "and that hath been so proved by thee, that more cannot
be desired." "Wherefore these things seem to afford men the images of
the true good, or certain unperfect goods, but they cannot give them the
true and perfect good itself." "I am of the same mind," quoth I. "Now
then, since thou knowest wherein true happiness consisteth, and what
have only a false show of it, it remaineth that thou shouldst learn
where thou mayest seek for this which is true." "This is that," quoth I,
"which I have long earnestly expected." "But since, as Plato teacheth
(in Timaeus),[132] we must implore God's assistance even in our least
affairs, what, thinkest thou, must we do now, that we may deserve to
find the seat of that sovereign good?" "We must," quoth I, "invocate the
Father of all things, without whose remembrance no beginning hath a good
foundation." "Thou sayest rightly," quoth she, and withal sung in this
sort.
[132] Cf. _Tim._ 27.