BOOK II. Philosophy enlarges on the wiles of Fortune (pr. 1), and addresses him in Fortune's name, asserting that her mutability is natural and to be expected (pr. 2). Adversity is transient (pr. 3), and Boethius has still much to be thankful for (pr. 4). Riches only bring anxieties, and cannot confer happiness (pr. 5); they were unknown in the Golden Age (met. 5). Neither does happiness consist in honours and power (pr. 6). The power of Nero only taught him cruelty (met. 6). Fame is but vanity (pr. 7), and is ended by death (met. 7). Adversity is beneficial (pr. 8). All things are bound together by the chain of Love (met. 8). BOOK III. Boethius begins to receive comfort (pr. 1). Philosophy discourses on the search for the Supreme Good (_summum bonum_; pr. 2). The laws of nature are immutable (met. 2). All men are engaged in the pursuit of happiness (pr. 3). Dignities properly appertain to virtue (pr. 4). Power cannot drive away care (pr. 5). Glory is deceptive, and the only true nobility is that of character (pr. 6). Happiness does not consist in corporeal pleasures (pr. 7); nor in bodily strength or beauty (pr. 8). Worldly bliss is insufficient and false; and in seeking true felicity, we must invoke God's aid (pr. 9). Boethius sings a hymn to the Creator (met. 9); and acknowledges that God alone is the Supreme Good (p. 10). The unity of soul and body is necessary to existence, and the love of life is instinctive (pr. 11). Error is dispersed by the light of Truth (met. 11). God governs the world, and is all-sufficient, whilst evil has no true existence (pr. 12). The book ends with the story of Orpheus (met. 12). BOOK IV. This book opens with a discussion of the existence of evil, and the system of rewards and punishments (pr. 1). Boethius describes the flight of Imagination through the planetary spheres till it reaches heaven itself (met. 1). The good are strong, but the wicked are powerless, having no real existence (pr. 2). Tyrants are chastised by their own passions (met. 2). Virtue secures reward; but the wicked lose even their human nature, and become as mere beasts (pr. 3). Consider the enchantments of Circe, though these merely affected the outward form (met. 4). The wicked are thrice wretched; they _will_ to do evil, they _can_ do evil, and they actually _do_ it. Virtue is its own reward; so that the wicked should excite our pity (pr. 4). Here follows a poem on the folly of war (met. 4). Boethius inquires why the good suffer (pr. 5). Philosophy reminds him that the motions of the stars are inexplicable to one who does not understand astronomy (met. 5). She explains the difference between Providence and Destiny (pr. 6). In all nature we see concord, due to controlling Love (met. 6). All fortune is good; for punishment is beneficial (pr. 7). The labours of Hercules afford us an example of endurance (met. 7).