Chapter XI

"I consent," quoth I, "for all is grounded upon most firm reasons." "But
what account wilt thou make," quoth she, "to know what goodness itself
is?" "I will esteem it infinitely," quoth I, "because by this means I
shall come to know God also, who is nothing else but goodness." "I will
conclude this," quoth she, "most certainly, if those things be not
denied which I have already proved." "They shall not," quoth I. "Have we
not proved," quoth she, "that those things which are desired of many,
are not true and perfect goods, because they differ one from another
and, being separated, cannot cause complete and absolute goodness, which
is only found when they are united as it were into one form and
causality, that the same may be sufficiency, power, respect, fame, and
pleasure? And except they be all one and the same thing, that they have
nothing worth the desiring?" "It hath been proved," quoth I, "neither
can it be any way doubted of." "Those things, then, which, when they
differ, are not good and when they are one, become good, are they not
made good by obtaining unity?" "So methink," quoth I. "But dost thou
grant that all that is good is good by partaking goodness?" "It is so."
"Thou must grant then likewise that unity and goodness are the same. For
those things have the same substance, which naturally have not diverse
effects." "I cannot deny it," quoth I. "Knowest thou then," quoth she,
"that everything that is doth so long remain and subsist as it is one,
and perisheth and is dissolved so soon as it ceaseth to be one?" "How?"
"As in living creatures," quoth she, "so long as the body and soul
remain united, the living creature remaineth. But when this unity is
dissolved by their separation, it is manifest that it perisheth, and is
no longer a living creature. The body also itself, so long as it
remaineth in one form by the conjunction of the parts, appeareth the
likeness of a man. But if the members of the body, being separated and
sundered, have lost their unity, it is no longer the same. And in like
manner it will be manifest to him that will descend to other
particulars, that everything continueth so long as it is one, and
perisheth when it loseth unity." "Considering more particulars, I find
it to be no otherwise." "Is there anything," quoth she, "that in the
course of nature, leaving the desire of being, seeketh to come to
destruction and corruption?" "If," quoth I, "I consider living creatures
which have any nature to will and nill, I find nothing that without
extern compulsion forsake the intention to remain, and of their own
accord hasten to destruction. For every living creature laboureth to
preserve his health, and escheweth death and detriment. But what I
should think of herbs, and trees, and of all things without life, I am
altogether doubtful."

"But there is no cause why thou shouldst doubt of this, if thou
considerest first that herbs and trees grow in places agreeable to their
nature, where, so much as their constitution permitteth, they cannot
soon wither and perish. For some grow in fields, other upon hills, some
in fenny, other in stony places, and the barren sands are fertile for
some, which if thou wouldst transplant into other places they die. But
nature giveth every one that which is fitting, and striveth to keep them
from decaying so long as they can remain. What should I tell thee, if
all of them, thrusting as it were their lips into the ground, draw
nourishment by their roots, and convey substance and bark by the inward
pith? What, that always the softest, as the pith, is placed within, and
is covered without by the strength of the wood, and last of all the bark
is exposed to the weather, as being best able to bear it off? And how
great is the diligence of nature that all things may continue by the
multiplication of seed; all which who knoweth not to be, as it were,
certain engines, not only to remain for a time, but successively in a
manner to endure for ever? Those things also which are thought to be
without all life, doth not every one in like manner desire that which
appertaineth to their own good? For why doth levity lift up flames, or
heaviness weigh down the earth, but because these places and motions are
convenient for them? And that which is agreeable to everything
conserveth it, as that which is opposite causeth corruption. Likewise
those things which are hard, as stones, stick most firmly to their
parts, and make great resistance to any dissolution. And liquid things,
as air and water, are indeed easily divided, but do easily also join
again. And fire flieth all division. Neither do we now treat of the
voluntary motions of the understanding soul, but only of natural
operations. Of which sort is, to digest that which we have eaten,
without thinking of it, to breathe in our sleep not thinking what we do.
For even in living creatures the love of life proceedeth not from the
will of the soul, but from the principles of nature. For the will many
times embraceth death upon urgent occasions, which nature abhorreth; and
contrariwise the act of generation, by which alone the continuance of
mortal things is maintained, is sometimes bridled by the will, though
nature doth always desire it. So true it is that this self-love
proceedeth not from any voluntary motion, but from natural intention.
For providence gave to her creatures this as the greatest cause of
continuance, that they naturally desire to continue so long as they may,
wherefore there is no cause why thou shouldst any way doubt that all
things which are desire naturally stability of remaining, and eschew
corruption."

"I confess," quoth I, "that I now see undoubtedly that which before
seemed very doubtful." "Now that," quoth she, "which desireth to
continue and remain seeketh to have unity. For if this be taken away,
being itself cannot remain." "It is true," quoth I. "All things then,"
quoth she, "desire unity." I granted it to be so. "But we have showed
that unity is the same as goodness." "You have indeed." "All things then
desire goodness, which thou mayest define thus: Goodness is that which
is desired of all things." "There can be nothing imagined more true. For
either all things have reference to no one principle and, being
destitute as it were of one head, shall be in confusion without any
ruler: or if there be anything to which all things hasten, that must be
the chiefest of all goods." "I rejoice greatly O scholar," quoth she,
"for thou hast fixed in thy mind the very mark of verity. But in this
thou hast discovered that which a little before thou saidest thou wert
ignorant of." "What is that?" quoth I. "What the end of all things is,"
quoth she. "For certainly it is that which is desired of all things,
which since we have concluded to be goodness, we must also confess that
goodness is the end of all things.

XI.

Quisquis profunda mente uestigat uerum Cupitque nullis ille deuiis falli, In se reuoluat intimi lucem uisus Longosque in orbem cogat inflectens motus Animumque doceat quidquid extra molitur 5 Suis retrusum possidere thesauris. Dudum quod atra texit erroris nubes Lucebit ipso perspicacius Phoebo. Non omne namque mente depulit lumen Obliuiosam corpus inuehens molem. 10 Haeret profecto semen introrsum ueri Quod excitatur uentilante doctrina. Nam cur rogati sponte recta censetis, Ni mersus alto uiueret fomes corde? Quod si Platonis Musa personat uerum, 15 Quod quisque discit immemor recordatur."