[16]. Wot it: 'Scitne, quod appetit anxia nosse?'
[18]. seith thus: 'Sed quis nota scire laborat? At si nescit, quid caeca petit? Quis enim quidquam nescius optet?'
[23]. or who: 'Aut quis ualeat nescita sequi? Quoue inueniat, quisue repertam Queat ignarus noscere formam?'
[26]. But whan: not a statement, as here taken, but a question. 'An cùm mentem cerneret altam Pariter summam et singula norat?' The translation is quite incorrect, and the passage is difficult. The reference seems to be to the supposition that the soul, apart from the body, sees both universals and particulars, but its power in the latter respect is impeded by the body; ideas taken from Plato's Meno and Phædo.
[32], [33]. withholdeth, retains: 'tenet.' singularitees, particulars: 'singula.'
[34]. in neither nother, put for in ne either ne other, i.e. not in one nor in the other; or, in modern English, 'he is neither in one position nor the other': 'Neutro est habitu.' This curious phrase is made clearer by comparing it with the commoner either other. Thus, in P. Plowman, B. v. 148: 'either despiseth other'; in the same, B. v. 164: 'eyther hitte other'; and again, in B. xi. 173: 'that alle manere men .. Louen her eyther other'; and, in B. vii. 138: 'apposeden either other'; and lastly, in B. xvi. 207: 'either is otheres Ioye.'
[36]. retreteth, reconsiders: 'altè uisa retractans.'
Prose 4. [2]. Marcus Tullius, i.e. Cicero; De Diuinatione, lib. ii. 60.
[8]. moeven to: 'ad diuinae praescientiae simplicitatem non potest admoueri.'
[15]. y-spended, spent; but the right sense of the Latin is weighed or considered: 'si prius ea quibus moueris, expendero.'