ON GOODNESS

[John Ivory 4546]

 

 

ON GOODNESS

A THESIS PUBLISHED FOR THE DIOCESE OF VILLAVIA

 

WRITTEN BY THE HAND OF
GUY HAAS

ACOLYTE OF ST. ADRIAN’S CATHEDRAL

VES, 1718

 

WITH DEDICATION TO
HARACCUS, A BELOVED FRIEND

 

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It is within the interests of a cleric to investigate the truth and to all which the endeavor pertains. But it is in the interest of all that the nature of the good, written also as goodness, might be ascertained by philosophical and theological contemplation. It is a grand thing to consider, to contemplate, and to understand.

 

In nature, it is common sense which calls things good. A boy views his toys as goods, a mother perhaps a slice of ham; these things are referred to by their qualities. This is the very basis of that which is good to man. In this aspect, goodness finds itself as a utility. It provides pleasure to the actor (e.g. the boy in playing with his toy, the mother in consuming good ham.)

 

We find also in nature that we refer also to qualities as good. Therefore we refer to the virtues as good. Temperance is viewed as a good, and so too is courage, and so also chastity. But we can readily assume that these goods are higher than personal goods (e.g. that of the boy taking pleasure from playing with his toys) because they pertain further than personal goods, in that they apply to the commons. There is a nobility in the act of courage, that a good soldier might die for his fatherland. We see this as an even greater good than that good which is derived from a good slice of ham, because it applies not only to the virtuous soldier, but so too to his fatherland. What is meant is this: pleasurable goods are particular, but the higher virtues are good to many.

 

But what do we seek these goods for? Not only utility is derived from a good. Goods are sought after from even the lowest of the created things, even unto the highest: the beasts themselves seek after goods, as Malin “resolved that his home should be a sanctuary for lesser beings” (Prov 10). Therefore, there is found an instinct within all created things to seek after the good.

 

From these preceding thoughts, we may consider that the good which created things seek after is their perfection. It is in the act of eating that the man seeks that he might be well it is in the act of learning that the man might better perform his tasks, and likewise for the beasts, and even unto the lilies: the lilies seek water, and sunlight, so that they may flourish. The goodness of the eye is sight. The goodness, therefore perfection, of the hammer is to work.

 

Look to the words of Scripture, how Harren “built a city of timber and hide in the shape of the holiest city” (Scattering 10) under the model of Horen’s own. The City of God was then utilized as a model (albeit imperfectly) for the Harrenites’ own. The Harrenites sought the goodness of the Holy City, for it was perfect. In like manner, all creation seeks after its own good, and therefore its own perfection.

But if all these things are goods, from whence cometh their good, if not the font of all perfection, their Creator? For in the words of Scripture it is said that the Lord saw all His creation, and that it was good. And by the lesser is implied the greater. Therefore, even in the highest of earthly goods is found only a model of that wholly good Creator. This shall be further expounded upon in further study.

[ARCHITECUS 4788]

Goodness gracious!

[frill 2277]

Eidr spends the afternoon painstakingly tracing the text onto a fine parchment of vellum. This hard-aging and near-weatherproofed facsimile is soon pinned above his desk, the Farfolk happy that the kind words of his friend have some permanence, especially in such a place where it would be but impossible to not see the dedication at every sitting to write.

 

Rummaging through his desk-draw, the Farfolk sophist takes out a fistful of old quills, taking the slow lick of a pen-knife to their ink-dried tips, preparing his tools of the lay-man’s craft to begin writing in response.