[The 4the Metur.] QUONDAM PORTICUS ATTULIT.
ÞE porche þat is to sein a gate of þe toune of athenis þer as philosophres hadde hir congregacioun to dispoyten. and þilke porche brouȝt[e] somtyme olde men ful derke in hire sentences. þat is to sein philosophers þat hyȝten stoiciens. þat wenden þat ymages [and] sensibilites þat is to sein sensible ymaginaciouns. or ellys ymaginacioun of sensible þinges weren inprentid in to soules fro bodies wiþ oute forþe. ¶ As who seiþ þat þilke stoiciens wenden þat þe soule hadde ben naked of it self. as a mirour or a clene parchemyn. so þat alle fygures mosten [fyrst] comen fro þinges fro wiþ oute in to soules. and ben inprentid in to soules. Textus. Ryȝt as we ben wont some tyme by a swift poyntel to ficchen lettres emprentid in þe smoþenesse or in þe plainesse of þe table of wex. or in parchemyn þat ne haþ no figure [ne] note in it. Glosa. But now arguiþ boece aȝeins þat oppinioun and seiþ þus. but yif þe þriuyng soule ne vnplitiþ no þing. þat is to sein ne doþ no þing by hys propre moeuynges. but suffriþ and lieþ subgit to þe figures and to þe notes of bodyes wiþ oute forþe. and ȝeldeþ ymages ydel and veyne in þe manere of a mirour. whennes þriueþ þan or whennes comeþ þan þilke knowyng in oure soule. þat discerniþ and byholdeþ alle þinges. and whennes is þilke strengþe þat byholdeþ þe syngulere þinges. or whennes is þe strengþe þat dyuydeþ þinges yknowe. and þilke strengþe þat gadereþ to-gidre þe þinges deuided. and þe strengþe þat cheseþ hys entrechaunged wey for som tyme it heueþ vp þe heued. þat is to sein þat it heueþ vp þe entencioun to ryȝt heye þinges. and som tyme it discendiþ in to ryȝt lowe þinges. and whan it retourniþ in to hym self. it repreuiþ and destroieþ þe false þinges by þe trewe þinges. ¶ Certys þis strengþe is cause more efficient and mochel more myȝty to seen and to knowe þinges. þan þilke cause þat suffriþ and resceyueþ þe notes and þe figures inpressed in manere of matere algates þe passioun þat is to seyn þe suffraunce or þe wit in þe quik[e] body goþ byforne excitynge and moeuyng þe strengþes of þe þouȝte. ryȝt so as whan þat clerenesse smyteþ þe eyen and moeuiþ hem to seen. or ryȝt so as voys or soune hurtliþ to þe eres and commoeuiþ hem to herkne. þan is þe strengþe of þe þouȝt ymoeuid and excitid and clepeþ furþe þe semblable moeuynges þe speces þat it halt wiþ inne it self. and addiþ þo speces to þe notes and to þe þinges wiþ out forþe. and medeleþ þe ymages of þinges wiþ out forþe to þe forme yhid wiþ inne hym self.
[The .5.the prose.]QUOD SI IN CORPORIBUS SENCIENDIS.
QUESTIO.
But what [yif] þat in bodies to ben feelid þat is to sein in þe takynge of knowelechinge of bodyly þinges. and al be it so þat þe qualites of bodies þat ben obiect fro wiþ oute forþe moeuen and entalenten þe instrumentes of þe wittes. and al be it so þat þe passioun of þe body þat is to seyn þe witte [or the] suffraunce [goth to-forn the strengthe of the workynge corage / the which passioun or suffraunce] clepiþ furþe þe dede of þe þouȝt in hym self. and moeueþ and exiteþ in þis mene while þe formes þat resten wiþ in forþe. and yif þat in sensible bodies as I haue seid oure corage nis nat ytauȝt or enprentid by passioun to knowe þise þinges. but demiþ and knoweþ of hys owen strengþe þe passioun or suffraunce subiect to þe body. Moche more þan þoo þinges þat ben absolut and quit fram alle talentȝ or affecciouns of bodies. as god or hys aungels ne folwen nat in discernynge þinges obiect from wiþ oute forþe. but þei accomplissen and speden þe dede of hir þouȝt by þis resoun. ¶ þan þere comen many manere knowynges to dyuerse and differyng substaunces. for þe wit of þe body þe whiche witte is naked and despoyled of alle oþer knowynges. þilke witte comeþ to bestes þat ne mowen nat moeuen hem self here ne þere. as oystres and muscles and oþer swiche shelle fysshe of þe see. þat cliuen and ben norissed to roches. but þe ymaginacioun comeþ to remuable bestes þat semen to han talent to fleen or to desiren any þinge. but resoun is al only to þe lynage of mankynde ryȝt as intelligence is oonly þe deuyne nature. of whiche it folweþ þat þilke knowyng is more worþe þan [th]is[e] oþer. syn it knoweþ by hys propre nature nat only hys subiect. as who seiþ it ne knoweþ nat al oonly þat apperteiniþ proprely to hys knowynge. but it knoweþ þe subgitȝ of alle oþer knowynges. but how shal it þan be yif þat wit and ymaginacioun stryuen aȝeins resonynge and sein þat of þilke vniuersel þinges. þat resoun weneþ to seen þat it nis ryȝt nauȝt. for wit and ymaginacioun seyn þat þat. þat is sensible or ymaginable it ne may nat ben vniuersel. þan is eiþer þe iugement of resoun [soth]. ne þat þer nis no þinge sensible. or ellys for þat resoun woot wel þat many þinges ben subiect to wit and to ymaginacioun. þan is þe consepcioun of resoun veyn and fals whiche þat lookeþ and comprehendiþ. þat þat is sensible and synguler as uniuersele. and ȝif þat resoun wolde answeren aȝein to þise two þat is to sein to wit and to ymaginacioun. and sein þat soþely she hir self. þat is to seyn þat resoun lokeþ and comprehendiþ by resoun of vniuersalite. boþe þat þat is sensible and þat þat is ymaginable. and þat þilke two þat is to seyn wit and ymaginacioun ne mowen nat strecchen ne enhaunsen hem self to knowynge of vniuersalite for þat þe knowyng of hem ne may exceden nor sourmounten þe bodyly figure ¶ Certys of þe knowyng of þinges men auȝten raþer ȝeue credence to þe more stedfast and to þe more perfit iugement. In þis manere stryuynge þan we þat han strengþe of resonynge and of ymaginynge and of wit þat is to seyn by resoun and by ymaginacioun and by wit. [and] we sholde raþer preise þe cause of resoun. as who seiþ þan þe cause of wit or ymaginacioun. semblable þinge is it þat þe resoun of mankynde ne weneþ nat þat þe deuyne intelligence byholdeþ or knoweþ þinges to comen. but ryȝt as þe resoun of mankynde knoweþ hem. for þou arguist and seist þus. þat yif it ne seme nat to men þat somme þinges han certeyne and necessarie bytidynges. þei ne mowen nat ben wist byforn certeynely to bytiden. þan nis [ther] no prescience of þilke þinges. and yif we trowen þat prescience ben in þise þinges. þan is þer no þinge þat it ne bitidiþ by necessite. but certys yif we myȝten han þe iugement of þe deuyne þouȝt as we ben parsoners of resoun. ryȝt so as we han demed. it byhoueþ þat ymaginacioun and wit ben byneþe resoun. ryȝt so wolde we demen þat it were ryȝtful þing þat mans resoun auȝt[e] to summitten it self and to ben byneþe þe deuyne þouȝt. for whiche þat yif we mowen. as who seiþ. þat yif þat we mowen I conseil[e] þat we enhanse vs in to þe heyȝt of þilke souereyne intelligence. for þere shal resoun wel seen þat þat it ne may nat by-holden in it self. and certys þat is þis in what manere þe prescience of god seeþ alle þinges certeins and difinissed al þouȝ þei ne han no certein issues or by-tydynges. ne þis is non oppinioun but it is raþer þe simplicite of þe souereyn science þat nis nat enclosed nor yshet wiþinne no boundes.
[The 5the Metur.] QUAM UARIIS FIGURIS.
ÞE bestes passen by þe erþes by ful dyuerse figures for somme of hem han hir bodies strauȝt and crepen in þe dust and drawen after hem a trais or a forghe contynued. þat is to sein as addres or snakes. and oþer bestes by [the] wandryng lyȝtnesse of hir wenges beten þe wyndes and ouer-swymmen þe spaces of þe longe eyer by moist flee[y]nge. and oþer bestes gladen hem to diggen her traas or her stappes in þe erþe wiþ hir goynge or wiþ her feet. or to gone eyþe[r] by þe grene feldes or [elles] to walken vnder þe wodes. and al be it so þat þou seest þat þei alle discorden by dyuerse formes. algate hire [faces] enclini[n]g heuieþ hire dulle wittes. Onlyche þe lynage of man heueþ heyest hys heyȝe heued and stondeþ lyȝt wiþ hys vpryȝt body and byholdeþ þe erþe vndir hym. [and] but-ȝif þou erþely man wexest yuel oute of þi witte. þis figure amonesteþ þe þat axest þe heuene wiþ þi ryȝt[e] visage. and hast areised þi forhede to beren vp on heye þi corage so þat þi þouȝt ne be nat yheuied ne put lowe vndir foot. sen þat þi body is so heye areised.
PROSA VLTIMA.
[The 6te prose and the laste.] QUONIAM IGITUR UTI PAULO ANTE.
ÞEr-fore þan as I haue shewed a litel her byforne þat al þinge þat is ywist nis nat knowen by hys nature propre. but by þe nature of hem þat comprehenden it. ¶ Lat vs loke now in as moche as it is leueful to vs. as who seiþ lat vs loken now as we mowen whiche þat þe estat is of þe deuyne substaunce so þat we mowen [ek] knowen what his science is. þe comune iugement of alle creatures resonables þan is þis þat god is eterne. lat vs considere þan what is eternite. For certys þat shal shewen vs to-gidre þe deuyne nature and þe deuyne science ¶ Eternite þan is perfit possessioun and al togidre of lijf interminable and þat sheweþ more clerely by þe comparisoun or collacioun of temporel þinges. for al þing þat lyueþ in tyme it is present and procediþ fro preteritȝ in to futures. þat is to sein. fro tyme passed in to tyme comynge. ne þer nis no þing establissed in tyme þat may enbracen to-gidre al þe space of hys lijf. for certys ȝit ne haþ it nat taken þe tyme of þe morwe. and it haþ lost þat of ȝister-day. and certys in þe lijf of þis day ȝe ne lyuen no more but ryȝt as in þis moeueable and transitorie moment. þan þilke þinge þat suffriþ temporel condicioun. a[l]þoughe þat [it] bygan neuer to be. ne þoughe it neuere cese forto be. as aristotle demde of þe worlde. and al þouȝ þat þe lif of it be strecchid wiþ infinite of tyme. ȝit algates nis it no swiche þing þat men myȝten trowen by ryȝt þat it is eterne. for al þouȝ þat it comprehende and embrace þe space of life infinite. ȝit algates ne [em]braceþ it nat þe space of þe lif alto-gidre. for it ne haþ nat þe futures þat ne ben nat ȝit. ne it ne haþ no lenger þe preteritȝ þat ben ydon or ypassed. but þilke þing þan þat haþ and comprehendiþ to-gidre alle þe plente of þe lif interminable. to whom þere ne failiþ nat of þe future. and to whom þer nis nat of þe preterit escapid nor ypassed. þilk[e] same is ywitnessed or yproued by ryȝt to ben eterne. and it byhoueþ by necessite þat þilke þinge be alwey present to hym self and compotent. as who seiþ alwey present to hym self and so myȝty þat al by ryȝt at hys plesaunce. and þat he haue al present þe infinit of þe moeuable tyme. wherfore som men trowen wrongefully þat whan þei heren þat it semid[e] to plato þat þis worlde ne had[de] neuer bygynnynge of tyme. ne þat it neuere shal haue faylynge. þei wenen in þis manere þat þis worlde ben maked coeterne wiþ his makere. as who seiþ. þei wenen þat þis worlde and god ben maked to-gidre eterne. and it is a wrongful wenynge. for oþer þing is it to ben yladd by lif interminable as plato graunted[e] to þe worlde. and oþer þing is it to embracen to-gidre alle þe presence to þe lif interminable. þe whiche þing it is clere and manifest þat it is propre to þe deuine þouȝt. ne it ne sholde nat semen to vs þat god is elder þan þinges þat ben ymaked by quantite of tyme. but raþer by þe proprete of hys symple nature. for þis ilke infinit[e] moeuyng of temporel þinges folwiþ þis presentarie estat of þe lijf inmoeueable. and so as it ne may nat contrefeten it ne feynen it ne ben euene lyke to it. for þe inmoeueablete. þat is to seyn þat is in þe eternite of god. ¶ it faileþ and falleþ in to moeuynge fro þe simplicite of [the] presence of god. and disencresiþ to þe infinite quantite of future and of preterit. and so as it ne may nat han togidre al þe plente of þe lif. algates ȝitte for as moche as it ne cesiþ neuere forto ben in som manere it semeþ somde[l] to vs þat it folwiþ and resembliþ þilke þing þat it ne may nat attayne to. ne fulfille. and byndeþ it self to som manere presence of þis litel and swifte moment. þe whiche presence of þis lytele and swifte moment. for þat it bereþ a manere ymage or lykenesse of þe ay dwellynge presence of god. it graunteþ to swiche manere þinges as it bitidiþ to þat it semeþ hem þat þise þinges han ben and ben and for [þat] þe presence of swiche litel moment ne may nat dwelle þer-for [it] rauyssid[e] and took þe infinit[e] wey of tyme. þat is to seyn by successioun. and by þis manere it is ydon. for þat it sholde continue þe lif in goynge of þe whiche lif it ne myȝt[e] nat embrace þe plente in dwellynge. and for þi yif we willen putte worþi name to þinges and folwen plato. lat vs seyn þan soþely þat god is eterne. and þat þe worlde is perpetuel. þan syn þat euery iugement knoweþ and comprehendiþ by hys owen nature þinges þat ben subiect vnto hym. þere is soþely al-wey to god an eterne and presentarie estat. and þe science of hym þat ouer-passeþ alle temporel moe[ue]ment dwelliþ in þe symplicite of hys presence and embraceþ and considereþ alle þe infinit spaces of tymes preteritȝ and futures and lokeþ in þis symple knowynge alle þinges of preterit ryȝt as þei weren ydoon presently ryȝt now ¶ yif þou wolt þan þenke and avisen þe prescience by whiche it knoweþ al[le] þinges þou ne shalt nat demen it as prescience of þinges to comen. but þou shalt demen [it] more ryȝtfully þat it is science of presence or of instaunce þat neuer ne fayleþ. for whiche it nis nat ycleped prouidence but it sholde raþer be cleped purueaunce þat is establissed ful fer fro ryȝt lowe þinges. and byholdeþ from a-fer alle þinges ryȝt as it were fro þe heye heyȝte of þinges. whi axest þou þan or why disputest þou þan þat þilke þinges ben don by necessite whiche þat ben yseyen and yknowen by þe deuyne syȝt. syn þat for soþe men ne maken nat þilke þinges necessarie. whiche þat þe seen be ydoon in hire syȝt. for addiþ þi byholdynge any necessite to þilke þinges þat þou byholdest present. ¶ Nay quod I. p. Certys þan yif men myȝte maken any digne comparisoun or collacioun of þe presence diuine. and of þe presence of mankynde. ryȝt so as ȝe seen somme þinges in þis temporel presente. ryȝt so seeþ god alle þinges by hys eterne present. ¶ wherfore þis dyuyne prescience ne chaungeþ nat þe nature ne þe proprete of þinges but byholdeþ swyche þinges present to hym ward. as þei shollen bytiden to ȝow ward in tyme to come. ne it ne confoundeþ nat þe Iugementȝ of þinges but by of syȝt of hys þouȝt he knoweþ þe þinges to comen as wel necessarie as nat necessarie. ryȝt so as whan ȝe seen togidre a man walke on þe erþe and þe sonne arysen in [the] heuene. al be it so þat ȝe seen and byholden þat oon and þat oþer to-gidre. ȝit naþeles ȝe demen and discerne þat þat oon is uoluntarie and þat oþer is necessarie. ¶ Ryȝt so þan [the] deuyne lokynge byholdynge alle þinges vndir hym ne troubleþ nat þe qualite of þinges þat ben certeynely present to hym ward. but as to þe condicioun of tyme for soþe þei ben future. for whiche it folwiþ þat þis nis non oppinioun. but raþer a stedfast knowyng ystrengeþed by soþenes. þat whan þat god knoweþ any þinge to be he ne vnwoot nat þat þilke þinge wanteþ necessite to be. þis is to seyn þat whan þat god knoweþ any þinge to bitide. he woot wel þat it ne haþ no necessite to bitide. and yif þou seist here þat þilke þinge þat god seeþ to bytide it ne may nat vnbytide. as who seiþ it mot bitide. ¶ and þilke þinge þat þat ne may nat vnbytide it mot bitide by necessite. and þat þou streine me to þis name of necessite. certys I wol wel confessen and byknowe a þinge of ful sadde trouþe. but vnneþ shal þere any wyȝt [mowe] seen it or comen þer-to. but yif þat he be byholder of þe deuyne þouȝte. ¶ for I wol answere þe þus. þat þilke þinge þat is future whan it is referred to þe deuyne knowyng þan is it necessarie. but certys whan it is vndirstonden in hys owen kynde men sen it [is] vtterly fre and absolut from alle necessite. for certys þer ben two maneres of necessites. þat oon necessite is symple as þus. þat it byhoueþ by necessite þat alle men be mortal or dedely. an oþer necessite is condicionel as þus. yif þou wost þat a man walkiþ. it byhoueþ by necessite þat he walke. þilke þinge þan þat any wyȝt haþ yknowe to be. it ne may ben non oþer weyes þan he knoweþ it to be. ¶ but þis condicioun ne draweþ nat wiþ hir þilke necessite symple. For certys þis necessite condicionel. þe propre nature of it ne makeþ it nauȝt. but þe adieccioun of þe condicioun makiþ it. for no necessite ne constreyneþ a man to [gon / þat] gooþ by his propre wille. al be it so þat whan he gooþ þat it is necessarie þat he gooþ. þan mot þilke þinge be by necessite. al þouȝ þat it ne haue no necessite of hys owen nature. ¶ Ryȝt on þis same manere þan. yif þat þe purueaunce of god seeþ any þing present. but certys þe futures þat bytyden by fredom of arbitre god seeþ hem alle to-gidre presentȝ. þise þinges þan [yif] þei ben referred to þe deuyne syȝt. þan ben þei maked necessarie to þe condicioun of þe deuyne knowynge. but certys yif þilke þinges ben considred by hem self þei ben absolut of necessite. and ne forleten nat ne cesen nat of þe liberte of hire owen nature. þan certys wiþ outen doute alle þe þingus shollen be doon whiche þat god woot by-forn þat þei ben to comen. but somme of hem comen and bitiden of [free] arbitre or of fre wille. þat al be it so þat þei bytiden. ȝit algates ne lese þei nat hire propre nature ne beynge. by þe whiche first or þat þei were doon þei hadden power nat to han bitidd. Boece. what is þis to seyn þan quod I. þat þinges ne ben nat necessarie by hire propre nature. so as þei comen in alle maneres in þe lykenesse of necessite by þe condicioun of þe deuyne science. Philosophie. þis is þe difference quod she. þat þo þinges þat I purposed[e] þe a litel here byforn. þat is to seyn þe sonne arysynge and þe man walkynge þat þerwhiles þat þilke þinges ben ydon. þei ne myȝten nat ben vndon. naþeles þat oon of hem or it was ydon it byhoued[e] by necessite þat it was ydon. but nat þat oþer. ryȝt so it is here þat þe þinges þat god haþ present. wiþ outen doute þei shulle ben. but somme of hem descendiþ of þe nature of þinges as þe sonne arysynge. and somme descendiþ of þe power of þe doers as þe man walkynge. ¶ þan seide I. no wronge þat yif þat þise þinges ben referred to þe deuyne knowynge þan ben þei necessarie. and yif þei ben considered by hem selfe þan ben þei absolut from þe bonde of necessite. ryȝt so [as] alle þinges þat appiereþ or sheweþ to þe wittes yif þou referre it to resoun it is vniuersel. and yif þou referre it or look[e] it to it self. þan is it synguler. but now yif þou seist þus þat yif it be in my power to chaunge my purpose. þan shal I voide þe purueaunce of god. whan þat perauenture I shal han chaunged þo þinges þat he knoweþ byforn. þan shal I answere þe þus ¶ Certys þou maist wel chaungen þi purpos but for as mochel as þe present soþenesse of þe deuyne purueaunce byholdeþ þat þou mayst chaungen þi purpose. and wheþir þou wolt chaunge it or no. and whider-ward þat þou tourne it. þou maist nat eschewen þe deuyne prescience ryȝt as þou ne mayst nat fleen þe syȝt of þe present eye. al þouȝ þat þou tourne þi self by þi fre wille in to dyuerse accioun. ¶ But þou mayst seyn aȝeyne how shal it þan be. shal nat þe dyuyne science ben chaunged by my disposicioun whan þat I wol o þing now and now an oþer. and þilke prescience ne semeþ it nat to enterchaunge stoundes of knowynges. as who seiþ. ne shal it nat seme to vs þat þe deuyne prescience enterchaungeþ hys dyuers stoundes of knowynge. so þat it knowe somme tyme o þing and somme tyme þe contrarie. ¶ No for soþe. [quod I] for þe deuyne syȝt renneþ to-forne and seeþ alle futures and clepeþ hem aȝein and retourniþ hem to þe presence of hys propre knowynge. ne he ne entrechaungeþ nat [so] as þou wenest þe stoundes of forknowyng [as] now þis now þat. but he ay dwellynge comiþ byforn and enbraceþ at o strook alle þi mutaciouns. and þis presence to comprehenden and to sen alle þinges. god ne haþ nat taken it of þe bitydynge of þinges forto come. but of hys propre symplicite. ¶ and her by is assoiled þilke þing þat þou puttest a litel her byforne. þat is to seyne þat it is vnworþi þinge to seyn þat oure futures ȝeuen cause of þe science of god ¶ For certys þis strengþe of þe deuyne science whiche þat enbraceþ alle þinge by his presentarie knowynge establisseþ manere to alle þingus and it ne awiþ nat to lattere þinges. and syn þat þise þinges ben þus. þat is to seyn syn þat necessite nis nat in þinges by þe deuyne prescience. þan is þer fredom of arbitre. þat dwelleþ hool and vnwemmed to mortal men. ne þe lawes ne purpose nat wikkedly meedes and peynes to þe willynges of men þat ben vnbounde and quit of alle necessite. ¶ And god byholder and forwiter of alle þinges dwelliþ aboue and þe present eternite of hys syȝt renneþ alwey wiþ þe dyuerse qualite of oure dedes dispensyng and ordeynynge medes to good[e] men. and tourmentȝ to wicked men. ne in ydel ne in veyn ne ben þer nat put in god hope and prayeres. þat ne mowen nat ben vnspedful ne wiþ oute effect whan þei ben ryȝtful ¶ wiþstond þan and eschewe þou vices. worshippe and loue þou vertus. areise þi corage to ryȝtful hoopes. ȝelde þou humble preiers an heyȝe. grete necessite of prowesse and vertue is encharged and comaunded to ȝow yif ȝe nil nat dissimulen. ¶ Syn þat ȝe worchen and doon. þat is to seyn ȝoure dedes and ȝoure workes by-fore þe eyen of þe Iuge þat seeþ and demeþ alle þinges. [To whom be goye and worshipe bi Infynyt tymes / AMEN.]