And this brings me to another point. If any one will look through the additions made by Alfred to the text of Boethius, which are very conveniently distinguished by italic type in Mr. Sedgefield’s handy rendering of Alfred’s version into modern English[866], he can hardly fail to notice how many of them consist in metaphors and similes; none perhaps so fine as that just quoted, but often of great interest and beauty[867]. Even where the simile was suggested by something in the text or commentary which Alfred had before him, it is often developed at much greater length. This is a point of some interest, because it shows that Alfred’s mind was of the class which delights in parable and figure, and makes it not unreasonable to look for deeper meanings in what he wrote and wrought[868].
Discussion on Fate and Freewill.
§ 111. I have said that the subject of fate occupies a prominent place in the Consolatio and in Alfred’s translation of it[869]. The relation of fate to providence, of divine foreknowledge to human freedom, the nature of evil, the existence of chance, these are the high themes round which much of the latter part of the argument circles. They are the themes which occupied the more intellectual spirits among Milton’s fallen angels:—
‘Others apart sat on a hill retired
In thoughts more elevate, and reason’d high
Of providence, foreknowledge, will, and fate,
Fix’d fate, freewill, foreknowledge absolute,
And found no end, in wand’ring mazes lost[870].’
And fallen man has succeeded as little as fallen angel in solving these high doubts. Alfred realises, as indeed does Boethius, the arduous nature of the inquiry; and his conclusion is, as we should expect, much more than is the case with Boethius, the conclusion of Christian faith and practical Christian piety: ‘I say, as do all Christian men, that it is the divine purpose that rules, and not Fate[871].’ He sees, as all moralists have seen, that morality is only possible on a basis of freedom, that fatalism reduces vice and virtue, punishment and reward to unmeaning terms[872]. ‘To men and to angels God gave the gift of freedom that they might do good or evil, whichever they pleased[873].… But if it be true that the good and the wicked are so made as to be unable to act otherwise than they do, then vain is our labour when we pray, and fast, or give alms, if we have no more thank therefor than those who in all things … run after their fleshly lusts[874]; … and vain too is the commandment which God gave to man that he should eschew evil and do good[875].’ God knows all our works, before we even conceive them in our thought; but this knowledge is not a cause compelling us so to act, any more than the knowledge of the steersman that a storm is coming, is the cause of the storm[876].
Other points characteristic of Alfred.