Boethius, Consolation §boe_03_10: 'Since now thou hast seen what is the form of the imperfect good, and what th...

'Since now thou hast seen what is the form of the imperfect good, and what the form of the perfect also, methinks I should next show in what manner this perfection of felicity is built up. And here I conceive it proper to inquire, first, whether any excellence, such as thou hast lately defined, can exist in the nature of things, lest we be deceived by an empty fiction of thought to which no true reality answers. But it cannot be denied that such does exist, and is, as it were, the source of all things good. For everything which is called imperfect is spoken of as imperfect by reason of the privation of some perfection; so it comes to pass that, whenever imperfection is found in any particular, there must necessarily be a perfection in respect of that particular also. For were there no such perfection, it is utterly inconceivable how that so-called _im_perfection should come into existence. Nature does not make a beginning with things mutilated and imperfect; she starts with what is whole and perfect, and falls away later to these feeble and inferior productions. So if there is, as we showed before, a happiness of a frail and imperfect kind, it cannot be doubted but there is also a happiness substantial and perfect.' 'Most true is thy conclusion, and most sure,' said I. 'Next to consider where the dwelling-place of this happiness may be. The common belief of all mankind agrees that God, the supreme of all things, is good. For since nothing can be imagined better than God, how can we doubt Him to be good than whom there is nothing better? Now, reason shows God to be good in such wise as to prove that in Him is perfect good. For were it not so, He would not be supreme of all things; for there would be something else more excellent, possessed of perfect good, which would seem to have the advantage in priority and dignity, since it has clearly appeared that all perfect things are prior to those less complete. Wherefore, lest we fall into an infinite regression, we must acknowledge the supreme God to be full of supreme and perfect good. But we have determined that true happiness is the perfect good; therefore true happiness must dwell in the supreme Deity.' 'I accept thy reasonings,' said I; 'they cannot in any wise be disputed.' 'But, come, see how strictly and incontrovertibly thou mayst prove this our assertion that the supreme Godhead hath fullest possession of the highest good.' 'In what way, pray?' said I. 'Do not rashly suppose that He who is the Father of all things hath received that highest good of which He is said to be possessed either from some external source, or hath it as a natural endowment in such sort that thou mightest consider the essence of the happiness possessed, and of the God who possesses it, distinct and different. For if thou deemest it received from without, thou mayst esteem that which gives more excellent than that which has received. But Him we most worthily acknowledge to be the most supremely excellent of all things. If, however, it is in Him by nature, yet is logically distinct, the thought is inconceivable, since we are speaking of God, who is supreme of all things. Who was there to join these distinct essences? Finally, when one thing is different from another, the things so conceived as distinct cannot be identical. Therefore that which of its own nature is distinct from the highest good is not itself the highest good--an impious thought of Him than whom, 'tis plain, nothing can be more excellent. For universally nothing can be better in nature than the source from which it has come; therefore on most true grounds of reason would I conclude that which is the source of all things to be in its own essence the highest good.' 'And most justly,' said I. 'But the highest good has been admitted to be happ…