Part 28

[Linenotes: 4677 _þinge[s]_--thinges 4683 _whiche_--which 4685 _better_--beter{e} 4688 _moche_--mochel 4689 _frewille_--free wyl 4691 _þat ne_--þat is ne 4692 _þat_--MS. þan _þilk self_--thilke selue 4693 _wille_--wil 4699 _lest[e]_--leeste 4700 _sholde_--sholden 4703 _whiche_--which _firste_--fyrst 4704 [_þat----bytydith_]--from C. 4707 _myȝt[e]_--myhte _þinge_--thing]

[Headnote: NOT ALL THINGS CONTROLLED BY NECESSITY.]

[Sidenote: The assertion that nothing happens but by necessity, must be proved by arguments drawn from causes connected and agreeing with this necessity, and not from signs or foreign causes.]

¶ But certys it is nowe certeyne þat þe preue of þis 4708 susteniþ by stedfast resou{n} ne shal nat ben ladd ne p{ro}ued by signes ne by argumentys ytaken fro wiþ oute. but by causes couenable {and} necessarie ¶ But þou mayst sein how may it be þat þe þinges ne bitiden nat 4712 þat ben ypurueyed to comen. but certys ryȝt as we [[pg 163]] trowen þat þo þinges whiche þat þe p{ur}ueau{n}ce woot byforn to comen. ne ben nat to bitiden. but [þ{a}t] ne sholde we nat demen. but raþer al þouȝ [þat] þei schal bitiden. 4716 ȝit ne haue þei no necessite of hire kynde to bitiden. {and} þis maist þou lyȝtly ap{er}ceyue{n} by þis þat I shal seyn.

[Sidenote: We see many things when they are done before our eyes; such as a charioteer driving his chariot, and other things of like nature.]

but we seen many þinges whan þei ben don byforn oure eyen ryȝt as men seen þe karter worken in þe 4720 to{ur}nynge {and} in attempryng or in adressy{n}g of hys kartes or chariottes. ¶ and by þis manere as who seiþ mayst þou vnd{er}sto{n}de of alle manere oþir werkeme{n}.

[Sidenote: Now, is there any necessity which compels these things to be done?]

¶ Is þere þanne any necessite as who seiþ in oure lokynge 4724 [þ{a}t] constreineþ or compelliþ any of þilke þinges to ben don so.

[Sidenote: _B._ No. For if all things were moved by compulsion--the efforts of art would be vain and fruitless.]

b. nay q{uo}d I ¶ For in ydel {and} in veyne were alle þe effect of crafte yif þat alle þinges weren moeued by constreynynge. þat is to seyn by constreynynge 4728 of oure eyen or of oure syȝt.

[Sidenote: _P._ The things, then, which are done are under no necessity that they should be done; then first before they were done, they were under no necessity of coming to pass; wherefore some things happen, the event of which is unconstrained by necessity.]

_P._ þise þi{n}g{us} þan q{uo}d she þat whan men don hem ne han non necessite þat men don hem. eke þo same þinges first or þei be don. þei ben to comen wiþ out necessite.

[Sidenote: [* fol. 37.]]

for whi 4732 þer ben so{m}me þinges to bytide of whiche þe endys {and} þe bitidynges of hem ben absolut *{and} quit of alle necessite.

[Sidenote: These things therefore, although foreknown, have free events: for as the knowledge of present things imposes no necessity upon things which are now done, so neither does the foreknowledge of futurities necessitate the things which are to come.]

for certys I ne trowe nat þat any man wolde seyn þis. þat þo þinges þat men don now þ{a}t þei ne weren 4736 to bitiden. first or þei were ydon ¶ and þilk same þinges al þouȝ þ{a}t men hadde{n} ywyst hem by-forn. ȝitte þei han fre bitidynges. for ryȝt as science of þinges p{re}sent ne bryngeþ in no necessite to þinges 4740 [þ{a}t men doon // Ryht so the p{re}science of thinges to comen ne bryngeth in no necessite to thinges] to bytiden

[Sidenote: But you may doubt whether there can be any certain prescience of things, of which the event is not necessitated: for here there seems to be an evident contradiction.]

but þou mayst seyn þat of þilke same it is ydouted. as wheþer þat of þilke þinges þat ne han non endes {and} 4744 bytidynges necessaryes yif þer-of may ben any p{re}science

[Linenotes: 4708 _nowe_--now 4709 _susteniþ_--ysustenyd _stedfast_--stydefast _ladd_--MS. ladde, C. lad 4714 _whiche_--which 4715 [_þat_]--from C. _sholde_--sholden 4716 _demen_--MS. denyen [_þat_]--from C. 4717 _necessite_--MS. necessites 4721 _hys_--hise 4725 [_þat_]--from C. 4727 _veyne_--veyn _alle_--al _crafte_--craft 4729 _þise_--MS. þise þise, C. the 4732 _wiþ out_--w{i}t{h}-owte 4733 _bytide_--bytyden _whiche_--which 4737 _were_--weeren _ydon_--MS. ydone, C. I-doon _þilk_--thilke 4741-2 [_þat----thinges_]--from C. 4744 _endes_--issues]

[[pg 164]] [Headnote: THE NATURE OF TRUE KNOWLEDGE.]

[Sidenote: If things are foreknown, you may contend they must necessarily happen; and if their event is not necessary, they cannot be foreseen, because true knowledge can comprehend nothing but what is absolutely certain.]

¶ For certys þei seme to discorde. for þou wenest þat yif þat þinges ben yseyn byforn þat necessite folweþ hem. and yif ({et} putas) necessite faileþ hem þei ne 4748 myȝten nat ben wist byforn. {and} þat no þinge ne may ben comp{re}hendid by science but certeyne.

[Sidenote: And if things uncertain in their events are foreseen as certain, this knowledge is nothing more than a false opinion.]

{and} yif þo þinges þat ne han no certeyne bytidynges ben ypurueied as certeyn.

[Sidenote: For it is very remote from true knowledge to judge of things otherwise than they really are.]

it sholde ben dirkenesse of oppiniou{n} nat 4752 soþefastnesse of science [{and} þ{o}u weenyst þ{a}t it be diu{er}se fro the hoolnesse of science / þ{a}t any man sholde deme a thing to ben oother weys thanne it is it self].

[Sidenote: The cause of this error is that men imagine that their knowledge is wholly derived from the nature of the things known, whereas it is quite the reverse.]

and þe cause of þis errour is. þat of alle þe þinges þat euery 4756 wyȝt haþ yknowe. þei wenen þat þo þinges ben y-knowe al oonly by þe strengþe {and} by þe nature of þe þinges þat ben ywyst or yknowe. {and} it is al þe contrarie. for alle þat eu{er}e is yknowe.

[Sidenote: Things are not known from their inherent properties, but by the faculties of the observer.]

it is raþer comp{re}hendid {and} 4760 yknowe{n} nat after his strengeþ {and} hys nature. but after þe faculte þat is to seyn þe power {and} [the] nature of hem þat knowen.

[Sidenote: The roundness of a body affects the sight in one way, and the touch in another.]

{and} for þat þis shal mowe shewen by a short ensample þe same roundenes of a body .O. oþer 4764 weyes þe syȝt of þe eye knoweþ it. {and} oþer weyes þe touchi{n}g.

[Sidenote: The eye, from afar, darts its rays upon the object, and by beholding it comprehends its form.]

þe lokynge by castynge of his bemes waiteþ {and} seeþ fro afer alle þe body to-gider wiþ oute mouynge of it self.

[Sidenote: But the object is not distinguished by the touch unless the hand comes in contact with it and feels it all round.]

but þe touchinge cliuiþ {and} conioigneþ to þe 4768 rounde body (orbi) {and} moueþ abouten þe environynge. {and} comp{re}hendiþ by p{ar}ties þe roundenesse.

[Linenotes: 4746 _seme_--semyn _discorde_--discorden 4749 _þat_--yif 4753-5 [_and----self_]--from C. 4757 _haþ_--MS. haþe 4760 _alle_--al 4763 _mowe_--mowen 4764 _roundenes_--Rowndnesse 4765 _syȝt_--sihte 4767 _alle_--al 4769 _abouten_--abowte 4770 _roundenesse_--Rowndnesse]

[Headnote: SENSE, REASON, AND INTELLIGENCE.]

[Sidenote: Man himself is surveyed in divers ways--by the senses, by the imagination, by reason, and by the intelligence (of the Deity).]

¶ and þe man hym self oþer weies wyt byholdiþ hym. {and} oþ{er}weyes ymaginac{i}ou{n} {and} oþer weyes resou{n}. {and} 4772 oþer weyes intelligence.

[Sidenote: The senses take note of his material figure--the imagination considers the form alone, exclusive of the matter.]

¶ For þe wit co{m}p{re}he{n}diþ fro wiþ outen furþe þe figure of þe body of þe man. þat is establissed in þe matere subiect. But þe ymaginac{i}ou{n} [comp{re}hendith only the figur{e} w{i}t{h} owte the mater{e} / 4776

[Sidenote: Reason transcends the imaginations, and examining existences in general discovers the particular species, but the eye of Intelligence soars still higher; for, going beyond the bounds of what is general, it surveys the _simple forms_ themselves, by its own pure and subtle thought:]

Resou{n} surmou{n}teth ymaginaciou{n}] {and} co{m}p{re}hendeþ [[pg 165]] by an vniuersel lokynge þe co{mmun}e spece (sp{eci}em) þat is in þe singuler peces. ¶ But þe eye of intelligence is heyȝer for it so{ur}mou{n}teþ þe envirounynge of þe 4780 vniu{er}site {and} lookeþ ouer þat by pure subtilite of þouȝt.

[Sidenote: in which this is chiefly to be considered, that the higher power of perception embraces the lower; but the inferior cannot attain to the energy of the superior:]

þilk same symple forme of man þat is p{er}durably in þe deuyne þouȝt. in whiche þis auȝt[e] gretely to ben considered þat þe heyest strengþe to co{m}prehenden þinges 4784 enbraceþ {and} conteyneþ þe lower[e] strengþe [but the lower{e} strengthe ne arysith nat in no maner{e} to heyer{e} strengthe].

[Sidenote: for the senses cannot go beyond the perception of matter; the imagination cannot comprehend existences in general, nor can the reason conceive the simple form.]

for wit ne may no þinge co{m}p{re}hende oute of matere. ne þe ymagynac{i}ou{n} ne lokeþ nat þe vniuerseles 4788 speces. ne resou{n} ne takeþ nat þe symple forme. so as i{n}telligence takeþ it.

[Sidenote: But the Intelligence looking down (as from above) and having conceived the form, discerns all things that are below it, and comprehends what does not fall within the reach of the other faculties of the mind.]

but þe intelligence þat lokeþ al abouen whan it haþ co{m}p{re}hendid þe forme it knoweþ {and} demeþ alle þe þinges þat be{n} vndir þat forme. but 4792 she knoweþ he{m} vndir þilke manere in þe whiche it comp{re}hendiþ þilke same symple forme þat ne may neuer be knowen to non of þat oþer. þat is to seyn to non of þo þre forseide strengþes of þe soule.

[Sidenote: Without the aid of those faculties Intelligence comprehends things _formally_ (_i. e._ by beholding their simple forms) by one effort of mind.]

for it 4796 knoweþ þe vniuersite of resou{n} {and} þe figure of þe ymaginac{i}ou{n}. {and} þe sensible mat{er}ial conseiued. {and} þou wenest þ{a}t it be diuerse fro þe hoolnesse of science. þat any man sholde deme a þing to ben oþ{er}weyes þan it is 4800 it self {and} þe cause of þis erro{ur} {et}c’. {vt sup}ra. by wit.

[Sidenote: Reason, without the aid of Imagination and Sense, in considering things in general, comprehends all imaginable and sensible things.]

ne it ne vseþ nat nor of resou{n} ne of ymaginac{i}ou{n} ne of wit wiþ oute forþe but it byholdeþ alle þinges so as I shal seye. by a strok of þouȝt formely wiþ oute disco{ur}s 4804 or collac{i}ou{n} ¶ Certys resou{n} whan it lokeþ any þing vniu{er}sel it ne vseþ nat of ymaginac{i}ou{n} nor of wit {and} algates ȝit [it] co{m}prendiþ þe þinges ymaginable {and} sensible.

[Sidenote: For instance, reason defines her general conceptions thus:--]

[Sidenote: [* fol. 37 _b_.]]

for resou{n} is she þat *diffinisseþ þe vniuersel 4808 of hir conseite ryȝt þus. [[pg 166]]

[Sidenote: Man is a rational two-footed animal, which, though it be a general idea, yet every one knows that man thus defined is perceived both by the imagination and the senses, notwithstanding that in this instance reason does not make use of imagination or the senses, but of her own rational conception.]

¶ Man is a resonable t[w]o-footid beest. and how so þat þis knowynge [is] vniuersel. ȝit nys þer no wyȝt þat ne woot wel. þat a ma{n} is [a thing] ymaginable {and} sensible ¶ and þis same co{n}sidereþ wel 4812 resou{n}. but þat nis nat by ymaginac{i}ou{n}. nor by witte. but it lokiþ it by [a] resonable concepc{i}ou{n}.

[Sidenote: The imagination also, although it derives its power of seeing and forming figures from the senses, yet in the absence and without the use of the senses it considers and comprehends all sensible things by its own imaginative power.]

¶ Also ymaginac{i}ou{n} al be it so. þat it takeþ of wit þe bygyny{n}g{us} to seen {and} to formen þe figures. algates al þouȝ þat wit 4816 ne ware not p{re}sent. ȝit it envirouniþ {and} co{m}p{re}hendiþ alle þinges sensible. nat by resou{n} sensible of demynge. but by resou{n} ymaginatif.

[Sidenote: Do not you see that men attain to the knowledge of things more by their own faculties, than by the inherent property of things?]

¶ sest þou nat þan þat alle þe þinges in knowynge vsen more of hir faculte or of hir 4820 power. þan þei don of [the] faculte or of power of þinges þat ben yknowen.

[Sidenote: Nor is it unreasonable that it should be so--for since every judgment is the act of the person judging; every one must needs do his own work by the help of his own faculties, and not by the aid of foreign power.]

ne þat nis no wronge. for so as euery iugement is þe dede or þe doynge of hym þat demeþ. It 4823 byhoueþ þat euery wyȝt p{er}forme þe werke {and} hys entenc{i}ou{n} nat of forein power[;] but of hys propre power.

[Linenotes: 4774 _fro wiþ outen furþe_--w{i}t{h} owte forth 4776-7 [_comprehendith----ymaginacioun_]--from C. 4777 _comprehendeþ_--MS. co{m}p{re}hendynge 4778 _an_--omitted 4780 _heyȝer_--heyer{e} 4783 _whiche_--which _auȝt[e]_--owhte 4784 _heyest_--heyiste 4785 _lower[e]_--lower{e} 4785-7 [_but----strengthe_]--from C. 4787 _wit_--witte _oute_--owt 4791 _haþ_--MS. haþe 4793 _whiche_--which 4795-6 _non_--none 4796 _strengþes_--thinges 4798-4801 _and þou----vt supra_--omitted 4805 _collacioun_--MS. callac{i}ou{n}, C. collaciou{n} 4806 _wit_--witte 4810 [_is_]--from C. 4813 _witte_--wit 4821 _don_--MS. done, C. doon [_the_]--from C. 4822 _yknowen_--Iknowe] _no wronge_--nat wrong 4824 _werke_--werk 4825 _forein_--foreyne]

[Headnote: HOW OUR KNOWLEDGE OF OUTWARD THINGS IS GAINED.]

QUONDAM PORTICUS ATTULIT.

[Sidenote: [The 4^the Met{ur}.]]

[Sidenote: Fallacious and obscure was the lore of the Stoics,]

++ÞE porche þat is to sein a gate of þe toune of athenis þer as philosophres hadde hir congregac{i}ou{n} to dispoyten. {and} þilke porche brouȝt[e] so{m}tyme olde men ful 4828 derke in hire sentences. þ{a}t is to sein philosophers þat hyȝten stoiciens.

[Sidenote: who taught that images of things obvious to the senses were imprinted on the mind by external objects, and that the soul is at first like a mirror or a clean parchment, free from figures and letters.]

þat wenden þat ymages [{and}] sensibilites þat is to sein sensible ymaginac{i}ou{n}s. or ellys ymaginac{i}ou{n} of sensible þinges were{n} i{n}p{re}ntid in to soules 4832 fro bodies wiþ oute forþe. ¶ As who seiþ þat þilke stoiciens wenden þ{a}t þe soule hadde ben naked of it self. as a mirour or a clene p{ar}chemyn. so þat alle fygures mosten [fyrst] comen fro þinges fro wiþ oute in to 4836 soules. {and} ben inp{re}ntid in to soules. _Textus._ Ryȝt as we ben wont some tyme by a swift poyntel to ficchen l{ett}res emp{re}ntid in þe smoþenesse or in þe plainesse of þe table of wex. or in p{ar}chemyn þat ne haþ no figure [[pg 167]] [ne] note in it.

[Sidenote: But if the mind is passive in receiving the impressions of outward objects, whence proceeds the knowledge by which the mind comprehends all things?]

_Glosa._ But now arguiþ boece aȝeins þat 4841 oppiniou{n} {and} seiþ þus. but yif þe þriuyng soule ne vnplitiþ no þing. þat is to sein ne doþ no þing by hys p{ro}pre moeuynges. but suffriþ {and} lieþ subgit to þe 4844 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 4848 alle þinges.

[Sidenote: Whence its force to conceive individual existences, to separate those things when known, to unite divided things, and to choose and change its path, soaring to the highest and descending to the lowest things--and returning to itself, to confute false things by the true?]

and whennes is þilke strengþe þat byholdeþ þe syngulere þinges. or whennes is þe strengþe þat dyuydeþ þinges yknowe. {and} þilke stre{n}gþe þat gadereþ to-gidre þe þinges deuided. {and} þe strengþe þat 4852 cheseþ hys entrechau{n}ged wey for som tyme it heueþ vp þe heued. þat is to sein þat it heueþ vp þe ente{n}c{i}ou{n} to ryȝt heye þinges. {and} som tyme it discendiþ in to ryȝt lowe þinges. {and} whan it retourniþ in to hym 4856 self. it rep{re}uiþ {and} destroieþ þe false þinges by þe trewe þinges.

[Sidenote: This cause is more efficacious and powerful to see and to know things, than that cause which receives the characters impressed like servile matter.]

¶ 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 4860 notes {and} þe figures inp{re}ssed in manere of matere

[Sidenote: Yet the sense in the living body excites and moves the mental powers; as when the light striking the eyes causes them to see, or as the voice rushing into the ear excites hearing.]

algates þe passiou{n} þat is to seyn þe suffraunce or þe wit i{n} þe quik[e] body goþ byforne excitynge {and} moeuyng þe strengþes of þe þouȝte. ryȝt so as whan þat 4864 clerenesse smyteþ þe eyen {and} moeuiþ hem to seen. or ryȝt so as voys or soune hurtliþ to þe eres {and} co{m}moeuiþ hem to herkne.

[Sidenote: Then is the force of thought excited; it calls forth the images within itself, and adds to them the outward forms, blending external images with the counterparts concealed within.]

þan is þe stre{n}gþe of þe þouȝt ymoeuid {and} excitid {and} clepeþ furþe þe semblable 4868 moeuynges þe speces þat it halt wiþ i{n}ne 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[s] yhid wiþ i{n}ne hym self. 4872

[Linenotes: 4827 _hadde_--hadden _dispoyten_--desputen 4828 _brouȝt[e]_--browhte 4830 [_and_]--from C. 4837 _inprentid_--aprentyd 4838 _some tyme_--somtyme _swift_--swyfte 4840 _haþ_--MS. haþe 4843 _vnplitiþ_--vnpleyteth _doþ_--MS. doþe 4845 _þe_--tho 4863 _quik[e]_--qwyke _goþ_--MS. goþe 4864 _þouȝte_--thoght 4865 _clerenesse_--cleernesse 4866 _soune_--sown 4868 _furþe_--forth 4870 _out_--owte 4871 _out forþe_--owte forth 4872 _forme[s]_--formes _yhid_--I-hidde]

[[pg 168]] [Headnote: INTELLIGENCE A DIVINE ATTRIBUTE.]

Q{UO}D SI IN CORPORIB{US} SENCIEND{IS}.

[Sidenote: [* fol. 38.]]

*QUESTIO.

[Sidenote: [The .5.^the p{ro}se.]]

[Sidenote: Although there are in objects certain qualities which strike externally upon the senses, and put their instruments in motion; although the passive impression upon the body precedes the action of the mind,]

++But what [yif] þat in bodies to be{n} feelid þat is to sein in þe takynge of knowelechinge of bodyly þinges. and al be it so þat þe qualites of bodies þ{a}t ben 4875 obiect fro wiþ oute forþe moeuen {and} entalenten þe instrumentes of þe wittes.

[Sidenote: and although the former rouses the latter to action, yet if in the perception of bodily things, the soul is not by the impression of external things made to know these things, but by its own power judgeth of these bodily impressions,]

and al be it so þat þe passiou{n} of þe body þat is to seyn þe witte [or the] suffrau{n}ce [goth to-forn the strengthe of the workynge corage / the which passiou{n} or suffraunce] clepiþ furþe þe dede of 4880 þe þouȝt in hym self. {and} moeueþ {and} exiteþ in þis mene while þe formes þ{a}t resten wiþ in forþe. and yif þat i{n} sensible bodies as I haue seid oure corage nis nat ytauȝt or enp{re}ntid by passiou{n} to knowe þise þinges. 4884 but demiþ {and} knoweþ of hys owen strengþe þe passiou{n} or suffrau{n}ce subiect to þe body.

[Sidenote: how much more shall those pure spiritual beings (as God or angels) discern things by an act of their understanding alone, without the aid of impressions from external objects?]

Moche more þan þoo þinges þat ben absolut {and} quit fram alle talentȝ or affecc{i}ou{n}s of bodies. as god or hys aungels ne folwen 4888 nat in discernynge þinges obiect from wiþ oute forþe. but þei accomplissen {and} speden þe dede of hir þouȝt

[Sidenote: For this reason, then, there are several sorts of knowing distributed among various beings.]

by þis resou{n}. ¶ þan þere comen many manere knowynges to dyu{er}se {and} differy{n}g substaunces.

[Sidenote: For sense (or sensation) destitute of all other knowledge is allotted to those creatures that have no motion, as shell-fish.]

for þe wit 4892 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. 4896 þ{a}t cliue{n} {and} ben norissed to roches.

[Sidenote: But imagination is given to such brutes capable of motion, and having in some degree the power of desiring or refusing.]

but þe ymaginac{i}ou{n} comeþ to remuable bestes þat seme{n} to han talent to fleen or to desiren any þinge.

[Sidenote: Reason, however, is the attribute of man alone, as Intelligence is that of God.]

but resou{n} is al only to þe lynage of mankynde ryȝt as i{n}telligence is oonly þe 4900 deuyne nature.

[Sidenote: Hence His (i. e. God’s) knowledge exceeds all other, comprehending both what belongs to His own nature, and what is comprehended by all inferior creatures.]

of whiche it folweþ þat þilke knowyng is more worþe þan [th]is[e] oþer. syn it knoweþ by hys p{ro}pre nature nat only hys subiect. as who seiþ it ne [[pg 169]] knoweþ nat al oonly þat app{er}teiniþ p{ro}prely to hys 4904 knowynge. but it knoweþ þe subgitȝ of alle oþer knowynges.