us
lamenting, a woman appears to him of dignified mien, whom he
recognizes as his guardian, Philosophy. She, resolving to apply the
remedy for his grief, questions him for that purpose. She finds that
he believes that God rules the world, but does not know what he
himself is; and this absence of self-knowledge is the cause of his
weakness. In the second book Philosophy presents to Boetius Fortune,
who is made to state to him the blessings he has enjoyed, and after
that proceeds to discuss with him the kind of blessings that fortune
can bestow, which are shown to be unsatisfactory and uncertain. In the
third book Philosophy promises to lead him to true happiness, which is
to be found in God alone, for since God is the highest good, and the
highest good is true happiness, God is true happiness. Nor can real
evil exist, for since God is all-powerful, and since he does not wish
evil, evil must be non-existent. In the fourth book Boetius raises the
question, Why, if the governor of the universe is good, do evils
exist, and why is virtue often punished and vice rewarded? Philosophy
proceeds to show that in fact vice is never unpunished nor virtue
unrewarded. From this Philosophy passes into a discussion in regard to
the nature of providence and fate, and shows that every fortune is
good. The fifth and last book takes up the question of man's free will
and God's foreknowledge, and, by an exposition of the nature of God,
attempts to show that these doctrines are not subversive of each
other; and the conclusion is drawn that God remains a foreknowing
spectator of all events, and the ever-present eternity of his vision
agrees with the future quality of our actions, dispensing rewards to
the good and punishments to the wicked.

Several theological works have been ascribed to Boetius, as has been
already mentioned. The _Consolatio_ affords conclusive proof that the
author was not a practical believer in Christianity. The book contains
expressions such as _daemones_, _angelica virtus_, and _purgatoria
dementia_, which have been thought to be derived from the Christian
faith; but they are used in a heathen sense, and are explained
sufficiently by the circumstance that Boetius was on intimate terms
with Christians. The writer nowhere finds consolation in any Christian
belief, and Christ is never named in the work. It is not impossible,
however, that Boetius may ha