4597 [nat]—from C.
[hope]—from C.
4601 whiche—which
4602 byforne—by-forn
THE UNKNOWN CANNOT BE DESIRED.
[QUE NAM DISCORS]
What Say what discordant cause looses the bonds of things? discordable cause haþ to-rent and vnioigned þe
byndyng or þe alliaunce of þinges. þat is to seyne
þe coniunccioun of god and of man. What power doth make these two great truths (i. e. Providence and Free-will) contend, which when separate are plain and clear, but united appear dark and perplexed? ¶ whiche god
haþ establissed so grete bataile bitwixen þise two soþefast [4608]
or verray þinges. þat is to sein bytwixen þe purueaunce
of god and fre wille. þat þei ben synguler and
diuided. ne þat þei ne wolen nat ben medeled ne
coupled to-gidre. but þer nis no discorde to [tho] verray [4612]
þinges. but þei cleuen certeyne al wey to hem self. The mind of man encumbered by the earthly body, can never, with her cloudy sight, discover the subtle and close bonds of things. but
þe þouȝt of man confounded and ouerþrowen by þe dirke
membris of þe body ne may nat by fir of his dirk[ed]
lokynge. þat is to seyn by þe vigour of hys insyȝt while [4616]
þe soule is in þe body knowen þe þinne subtil knyttynges
of þinges. But why does man burn with ardour to learn the hidden notes of truth? ¶ But wherfore eschaufiþ it so by so
grete loue to fynden þilke note of soþe y-couered. (glosa)
þat is to sein wherfore eschaufiþ þe þouȝt of man by so [4620]
grete desir to knowen þilke notificaciouns þat ben yhidd
vndir þe couertours of soþe. Why gropes he for he knows not what? None seek to know what is known. woot it ouȝt þilke þinges
þat it anguissous desireþ to knowe. as who seiþ nay.
¶ For no man ne trauaileþ forto witen þinges þat he woot. [4624]
and þerfore þe texte seiþ þus. ¶ [Glosa] Si enim anima
ignorat istas subtiles connexiones. responde. vnde est
quod desiderat scire cum nil ignotum possit desiderare.
¶ But who traualeþ to wyten þinges y-knowe. If he knows them not, what does he so blindly seek? and yif [4628]
þat he ne knoweþ hem nat. what sekiþ þilke blynde
þouȝt. Who wishes for things he hath never known? what is he þat desireþ any þinge of whiche he
woot ryȝt nat. as who seiþ who so desiriþ any þing
nedis som what he knoweþ of it. or ellys he ne couþe [4632]
nat desire it. or who may folwen þinges þat ne ben nat
ywist Or if he seek, where shall he find them? Or if he find, how shall he be sure that he has found what he sought for? ¶ and þouȝ [þat] he seke þo þinges where shal
he fynden hem. what wyȝt þat is al vnknowynge and
ignoraunt may knowe þe forme þat is yfounde. The pure soul that sees the divine thought, knows all the secret chains of things. ¶ But [4636]
whan þe soule byholdeþ and seeþ þe heye þouȝt. þat is
to seyn god. þan knoweþ it to-gidre þe somme and þe
singularites. þat is to seyn þe principles and eueryche
by hym self. Yet, though now hidden in its fleshly members, it hath some remembrance of its pure state—it retains the sums of things, but has lost their particulars. ¶ But now while þe soule is hidd in þe [4640]
cloude and in þe derknesse of þe membris of þe body.
it ne haþ nat al forȝeten it selfe. but it wiþholdeþ þe
somme of þinges and lesiþ þe singularites. He who seeks truth is not in either circumstance (i. e. seeking for what he knows or knows not), he knoweth not all things, nor hath he wholly forgotten all. þan who so
þat sekeþ soþenesse. he nis in neiþer nouþir habit. for [4644]
he not nat alle ne he ne haþ nat alle for-ȝeten. But he ponders on what he knows, that he may add those things that he hath forgotten to those that he retains. ¶ But
ȝitte hym remembriþ þe somme of þinges þat he wiþholdeþ
and axeþ counseil and tretiþ depelyche þinges
ysein byforne. [Glosa] þat is to sein þe grete somme in [4648]
hys mynde. [textus] so þat he mowe adden þe parties
þat he haþ forȝeten. to þilke þat he haþ wiþholden.
4605 haþ—MS. haþe
4606 seyne—seyn
4607 whiche—which
4608 haþ—MS. haþe
grete—gret
soþefast—soothfast