2415worlde—world2416from——age—from syn þat agehad[de]—hadde2417stedfast—stedefast2418oþer—oothre2419forein—foreynewerke—werk2420souereyne goode—souereyn good2421y-set—MS. y-sette, C. Isetwiþ inne—within[þe]—thewiþ outen—withowtemoeued[e]—moeuede2422alþerfairest—alderfayrest2422-24-26worlde—world2423likkenesse—lyknesse2426and absolut—C. omits2427hyse—hys2430fire—fyrfleye—fle2431drawe—drawen2435haþ—MS. haþe2436goþ—MS. goþe2437owen—C. omits2438tourniþ—MS. tourniþe2439euenlyk—euene lyke2440lyȝt[e]—lyhte2442benigne—bygynnynge2444yif—yiueþi streite—the streyte2445 [hym]—from C.2446lyȝte—lyht2448 [thow]—from C.2449bryȝtnes—bryhtnesse2451paþ—MS. paþe; paath2452 [þat]—thatGOD THE SUPREME GOOD.[The 10theprose.]QUONIAM IGITUR QUI SCIT.77Read que sit.FOr as mocheNow that thou hast had a faithful representation of future felicity as well as of the true happiness, I shall show thee in what the Perfection of Happiness consists.þan as þou hast seyn. whiche is þeforme of goode þat nys nat perfit.andwhiche is þeforme of goode þat is perfit. now trowe I þat it weregoode to shewe in what þis perfecciounof blisfulnesse is2456set.Our best plan will be to inquire whether there be in nature such a good as thou hast lately defined, lest we be deceived by the vanity of Imagination and be carried beyond the truth of the matter subjected to our inquiry.andin þis þing I trowe þat we sholden first enquereforto witen yif þat any swiche manere goode as þilkegoode þat þou hast diffinissed a lytel her byforne. þatis to seine souereyne goode may be founden in þe nature2460of þinges. For þat veyne ymaginaciounof þouȝt nedesceiue vs nat.andputte vs oute of þe soþefastnesseof þilke þinge þat is summyttid to vs. þis is to seyne.but it may nat ben denoyed þat þilke goode ne is.2464¶ and þat it nis ryȝt as a welle of alle goodes.The sovereign good does exist, and is the source of all other good.¶ Foral þing þat is cleped inperfit. is proued inperfit by þeamenusynge of perfeccioun. or of þing þat is perfit.When we say that a thing isimperfectwe assert that there is something else of its kindperfect.andher of comeþ it. þat in euery þing general. yif þat.* fol. 21.þat2468men seen any þing þat is inperfit *certys in þilke generalþer mot ben somme þing þat is perfit. ¶ For yif sobe þat perfecciounis don awey. men may nat þinkenor seye fro whennes þilke þing is þat is cleped inperfit.2472Nature takes not her origin from things diminished and imperfect; but, proceeding from an entire and absolute substance, descends into the remotest and most fruitless things.¶ For þe nature of þinges ne token nat her bygynnyngof þinges amenusedandinperfit. but it procediþ ofþingusþat ben al hool.andabsolut.anddescendeþ sodoune in to outerest þingesandin to þingusemptyand2476wiþ oute fruyt.If there be an imperfect and fading felicity there must also be one stable and perfect.but as I haue shewed a litel her byforne.þat yif þer be a blisfulnesse þat be freleandveinandinperfit. þer may no man doute. þat þer nys som blisfulnesseþat is sad stedfastandperfit. b. þis is concludid2480quod I fermelyandsoþefastly.But now consider wherein this felicity resides. That God is the governor of all things is proved by the universal opinion of all men.P.But considerealso quod she in wham þis blisfulnesse enhabiteþ. þecommune acordaunceandconceite of þe corages of menproueþandgraunteþ þat god prince of alle þingusis2484good.For since nothing may be conceived better than God, then He who has no equal in goodness must be good.¶ For so as no þing ne may ben þouȝt bettre þangod. it may nat ben douted þan þat [he þat] no þing isbettre. þat he nys good.Reason clearly demonstrates (1) that God is good, and (2) that the sovereign good exists in him.¶ Certys resounsheweþ þatgod is so goode þat it proueþ by verray force þat perfit2488goode is in hym.If it were not so He could not be the Ruler of all things, for there would be some other being excelling him who possesses the supreme good and who must have existed before Him.¶ For yif god ne is swiche. he nemay nat ben prince of alle þinges. for certis som þingpossessyng in hymself perfit goode sholde ben moreþan god.and[it] sholde seme þat þilke þing were first2492andelder þan god.And we have already shown that the perfect precedes the imperfect;¶ For we han shewed apertly þatalle þinges þat ben perfit. ben first or þinges þat ben inperfit.GOD THE SOURCE OF TRUE FELICITY.wherefore, that our reasonings may not run on with infinity, we must confess that the Supreme God is full of perfect and consummate good.¶ And for þi for as moche as [that] my resounor my proces ne go nat awey wiþoute an ende. we2496ouȝt[e] to graunten þat þe souereyne god is ryȝt ful ofsouereyne perfit goode.And as we have seen that the perfect good is true happiness, it follows that the true felicity resides in the Supreme Divinity.and we han establissed þat þesouereyne goode is verrey blisfulnesse. þan mot it nedesben [þat verray blysfulnesse is] yset insouereyne god.2500B.þis take I wel quod .I. ne þis ne may nat be wiþseidin no manere.But let us see how we can firmly and irrefragably prove that the Supreme God contains in his own nature a plenitude of perfect and consummate good.¶ But I preie þe quod she see now howþou mayst preuen holilyandwiþ-outencorrupciounþisþat I haue seid. þat þe souereyne god is ryȝt ful of2504souereyne goode. [In whych manere quod I.] wenestþou ouȝt quod she þat þis prince of alle þinges haueytake þilke souereyne good any where þan of hym self.¶ of whiche souereyne goode men proueþ þat he is ful2508ryȝt as þou myȝtest þinken. þat god þat haþ blisfulnessein hym self.andþat ilke blisfulnesse þat is in hymwere diuers in substaunce.If you think that God has received this good from without, then you must believe that the giver of this good is more excellent than God the receiver.¶ For yif þou wene þatgod haue receyued þilke good oute of hymself. þou2512mayst wene þat he þat ȝaf þilke good to god. be moregoode þan is god.But we have concluded that there is nothing more excellent than God.¶ But I am byknowenandconfesseandþat ryȝt dignely þat god is ryȝt worþi abouen alleþinges.But if this supreme good is in Him by nature, and is nevertheless of a different substance, we cannot conceive, since God is the author of all things, what could have united these two substances differing one from another.¶ And yif so be þat þis good be in hym by2516nature. but þat it is diuers from [hym] by wenyngresoun. syn we speke of god prince of alle þinges feynewho so feyne may. who was he þat [hath] conioignedþise diuers þinges to-gidre.Lastly, a thing which essentially differs from another cannot be the same with that from which it is supposed to differ.andeke at þe last[e] se2520wel þat o þing þat is diuers from any þing. þat þilkeþing nis nat þat same þing. fro whiche it is vndirstondento ben diuers.Consequently, what in its nature differs from the chief good cannot be the supreme good.þan folweþ it. þat þilke þing þatby hys nature is dyuers from souereyne good. þat þat2524þing nys nat souereyne good.But it would be impious and profane thus to conceive of God, since nothing can excel Him in goodness and worth.but certys þat were afelonous corsednesse to þinken þat of hym. þat no þingnis more worþe.In fact, nothing can exist whose nature is better than its origin.For alwey of alle þinges. þe natureof hem ne may nat ben better þan his bygynnyng.2528THERE CANNOT BE TWO CHIEF GOODS.We may therefore conclude that the Author of all things is really and substantially the supreme Good.¶ For whiche I may concluden by ryȝt uerray resoun.þat þilke þat is bygynnyng of alle þinges. þilke sameþing is good in his substaunce.B.Most rightly said!B.þou hast seid ryȝtfullyquod .I.P.But you have owned that true felicity is the sovereign good; then you must also grant that God is that true felicity.P.But we han graunted quod she þat2532souereyne good is blysfulnes. þat is soþe quod .I. þanquod she mote we nedes grauntenandconfessen þatþilke same souereyne goode be god.[* fol. 21b.]B.Your conclusions follow from your premises.¶ Certys *quod.I. I ne may nat denye ne wiþstonde þe resouns purposed.2536and I see wel þat it folweþ by strengþe of þepremisses.P.Let us see whether we cannot prove this more convincingly by considering it in this view, that there cannot be two sovereign goods which differ in themselves.¶ Loke nowe quod she yif þis be proued[yit] more fermely þus. ¶ þat þer ne mowen nat bentwo souereyne goodes þat ben diuerse amo[n]ges hem2540self.For it is plain that of the goods that differ one cannot be what the other is; wherefore neither of them can be perfect where one wants the other.þat on is nat þat þat oþer is. þan [ne] mowenneiþer of hem ben perfit. so as eyþer of hem lakkiþ tooþir.That which is not perfect cannot be the supreme good.but þat þat nis nat perfit men may seen apertlyþat it nis nat souereyne.Neither can the chief good be essentially different.þe þinges þan þat ben2544souereynely goode ne mowen by no wey ben diuerse.But it has been shown that God and happiness are the chief good, wherefore the sovereign felicity and the Supreme Divinity are one and the same.¶ But I haue wel conclude þat blisfulnesseandgod ben[the] souereyne goode. For whiche it mot nedes be þatsouereyne blisfulnesse is souerey[ne] dyuynite. ¶ No2548þing quod I nis more soþefast þan þis ne more ferme byresoun. ne a more worþi þing þan god may nat benconcluded.Following then the examples of geometricians who deduce their consequences from their propositions, I shall deduce to thee something like a corollary as follows:—P.vpon þise þinges þan quod she. ryȝt asþise geometriens whan þei han shewed her proposiciouns2552ben wont to bryngenin þinges þat þei clepen porismesor declaraciouns of forseide þinges. ryȝt so wil I ȝeueþe here as a corolarie or a mede of coroune.Because by the attainment of felicity men become happy, and as felicity is the same as Divinity itself, therefore by the attainment of Divinity men are made happy.For whi.for as moche as by þe getynge of blisfulnesse men ben2556maked blysful.andblisfulnesse is diuinite. ¶ þan isit manifestandopen þat by þe getyng of diuinite menben makid blisful.But as by the participation of justice or of wisdom men become just or wise,ryȝt as by þe getynge of iustice . . .andby þe getyng of sapience þei ben maked wise.2560THE HAPPY MAN IS A GOD.so by partaking of Divinity they must necessarily, and by parity of reason, become gods.¶ Ryȝt so nedes by þe semblable resounwhanþei han getyndiuinite þei ben maked goddys.Every happy man then is a god. But by nature there is onlyOne; but by participation of Divine essence there may be many gods.þan is euery blisfulman god. ¶ But certis by nature. þer nys but oon god.but by þe participaciouns of diuinite þere ne letteþ ne2564disturbeþ no þing þat þer ne ben many goddes. ¶ þisis quod .I. a faire þinganda precious. ¶ Clepe it asþou wolt. be it corolarie or porisme or mede of corouneor declarynges ¶ Certys quod she no þing nis fairer.2568þan is þe þing þat by resounsholde ben added to þiseforseide þinges. what þing quod .I.But as happiness seems to be an assemblage of many things, ought we not to consider whether these several things constitute conjointly the body of happiness, or whether there is not some one of these particular things that may complete the substance or essence of it, and to which all the rest have a relation?¶ So quod she asit semeþ þat blisfulnesse conteniþ many þinges. it wereforto witen wheþir [þat] alle þise þinges maken or2572conioignen as a maner body of blysfulnesse by diuersiteof parties or [of] membris. Or ellys yif any of alleþilke þingusbe swyche þat it acomplise by hymself þesubstaunce of blisfulnesse. so þat alle þise oþer þinges2576ben referred and brouȝt to blisfulnesse. þat is to seyneas to þe chief of hem.B.Illustrate this matter by proper examples.¶ I wolde quod I þat þoumakedest me clerly to vndirstonde what þou seist.andþat þou recordest me þe forseide þinges.P.As you grant that happiness is a good, you may say the same of all the other goods; for perfect sufficiency is identical with supreme felicity; so is supreme power, likewise high rank, a shining reputation, and perfect pleasure.¶ Haue I nat2580iuged quod she. þat blisfulnesse is goode. ȝis forsoþequod .I.andþat souereyne goode. ¶ Adde þan quodshe þilke goode þat is maked blisfulnes to alle þe forseideþinges. ¶ For þilke same blisfulnesse þat is2584demed to ben souereyne suffisaunce. þilke self issouereyne power. souereyne reuerence. souereyne clernesseor noblesseandsouereyne delit.What say you, then; are all these things, sufficiency, power, and the rest, to be considered as constituent parts of felicity? or are they to be referred to the sovereign good as their source and principal?what seist þouþan of alle þise þinges. þat is to seyne. suffisance power2588andþise oþer þinges. ben þei þan as membris of blisfulnesse.or ben þei referredandbrouȝt to souereyne good.¶ Ryȝt as alle þinges þat ben brouȝt to þe chief of hem.GOOD, THE RULE AND SQUARE OF THINGS DESIRABLE.B.I see what you are aiming at, and I am desirous to hear your arguments.b. I vndirstonde wel quod .I. what þou purposest to2592seke. but I desijr[e] to herkene þat þou shewe it me.P.If all these things were members of felicity, they would differ one from another, for it is the property of diverse parts to compose one body.p.Take now þus þe discressiounof þis questiounquodshe. yif al þise þinges quod she weren membris tofelicite. þan weren þei diuerse þat oon fro þat oþer.2596¶ And swiche is þe nature of parties or of membris.þat dyuerse membris compounen a body.But it has been well shown that all these things are the same and do not differ—therefore they are not parts, for if they were, happiness might be made up of one member—which is absurd and impossible.¶ Certisquod I it haþ wel ben shewed her byforne. þat alle þiseþinges ben alle on þing. þan ben þei none membris quod2600she. for ellys it sholde seme þat blisfulnesse were[* fol. 22.]conioigned *al of one membre alone. but þat is a þingþat may nat ben doon.B.This I doubt not, but I desire to hear the sequel.þis þing quod .I. nys natdoutous. but I abide to herkene þe remenaunt of þe2604questioun.P.All the things above-mentioned must be tried by Good, as the rule and square.þis is openandclere quod she. þat alle oþerþinges ben referredandbrouȝt to goode.Sufficiency, power, &c., are all desired, because they are esteemed a good.¶ For þerforeis suffisaunce requered. For it is demed to bengood.andforþi is power requered. for men trowen also2608þat it be goode. and þis same þing mowe we þinkenandcoueiten of reuerenceandof noblesseandof delit.Good is the cause why all things are desired.þanis souereyne good þe soumeandþe cause of alle þatauȝt[e] be desired.For that which contains no good, either in reality or appearance, can never be desired.forwhi þilke þing þat wiþ-holdeþ no2612good in it self ne semblaunce of goode it ne may natwel in no manere be desired ne requered.On the contrary, things not essentially good are desired because they appear to be real goods.andþe contrarie.For þouȝ þat þinges by hir nature ne ben natgoode algates yif men wene þat þei bengoode ȝit ben2616þei desired as þouȝ [þat] þei were verrayly goode.Hence, Good is esteemed as the cause and end of all things that we desire.andþerfore is it þat men auȝtento wene by ryȝt þat bountebe souereyne fynandþe cause of alle þinges þat ben torequeren.That which is the cause of our desiring any thing is itself what we chiefly want.¶ But certis þilke þat is cause for whiche2620men requeren any þing. ¶ it semeþ þat þilke sameþing be most desired.If a man desire to ride on account of health—it is not the ride he wants so much as its salutary effects.as þus yif þat a wyȝt wolde rydefor cause of hele. he ne desireþ nat so mychel þemoeuyng to ryden as þe effect of his heele.Since all things are sought after for the sake of Good, they cannot be more desirable than the good itself.Now þan2624syn þat alle þinges ben requered for þe grace of good.þei ne ben [nat] desired of alle folk more þan þe samegoodIt has been shown that all the aforesaid things are only pursued for the sake of happiness—hence it is clear that good and happiness are essentially the same.¶ But we han graunted þat blysfulnesse is þatþing for whiche þat alle þise oþer þinges ben desired.2628þan is it þus þat certis only blisfulnesse is requeredanddesired ¶ By whiche þing it sheweþ clerely þat goodandblisfulnesse is al ooneandþe same substaunce.B.I see no cause to differ from you.¶ I se nat quod I wher fore þat men myȝt[en] discorden2632in þis.P.It has been proved that God and happiness are identical and inseparable.p.andwe han shewed þat godandverrey blysfulnesseis al oon þingB.That is true.¶ þat is soþe quod.I.Therefore the substance of God is also the same as that of the Supreme Good.þanmowe we conclude sikerly þat þe substaunce of god isset in þilke same goodandin noon oþer place.26362453whiche—which2454-55-56-58-59goode—good2454whiche—whych2457set—MS. sette, C. set2460seine—seynsouereyne goode—souereyn goodbe founden—ben fownde2461veyne—veyn2463þis is to seyne—C. omits2464denoyed—MS. deuoyded, C. denoyedgoode—good2465of—MS. of of2466al þing—alle thing2468her of comeþ—ther of comht2470somme—som2471don—MS. done, C. don2473token—took2475hool—hoole2476doune—down2477wiþ oute fruyt—withowten frut2480stedfast—stydefast2481fermely—MS. fennely, C. fermelysoþefastly—sothfastly2486 [he þat]—from C.is bettre—nis bettre2488-89-91goode—good2489swiche—swych2492 [it]—from C.seme—semen2493elder—eldere2495 [that]—from C.2496proces—processes2497ouȝt[e]—owen2498goode—good2499souereyne goode—souereyn good2500 [þat——is]—from C.yset—MS. ysette, C. set2501be—benwiþseid—MS. wiþseide, C. withseid2503wiþ-outen—with-owte2504seid—MS. seide, C. seyd2505souereyne goode—souereyn good[In——I]—from C.2506ouȝt—awht2507þan of—owt of2508whiche—whychsouereyne goode—souereyn good2509haþ—MS. haþe2510þat ilke—thilke2511were—weren2514goode—worth2517from—fro[hym]—from C.2518feyne—faigne2519feyne—feigne[hath]—from C.2520last[e]—laste2521o—a2522whiche—whych2524from—fro2527nis—is2528better—bettre2529whiche—whych2531seid—MS. seide, C. seyd2533soþe—soth2534mote—moten2539 [yit]—from C.2541is(1)—nisoþer—othre[ne]—from C.2546conclude—concluded2547 [the] from C.goode—goodbe—ben2549soþefast—sothfastferme—MS. forme, C. ferme2552proposiciouns—MS. proporsiouns, C. proposiciouns2553porismes—MS. poeismes, C. porysmes2554wil—wole2563oon—o2564letteþ—let2566faire—fayr2567porisme—MS. pousme, C. porisme2572 [þat]—from C.2573maner—manereby—be2574 [of]—from C.2575swyche—swych2576oþer—oothre2577seyne—seyn2578chief—chef2581goode ȝis—good ys2582souereyne goode—souereyn good2583goode—good2585self—selue2588þise—C. omitsseyne—seyn2589oþer—oothre2591brouȝt—MS wrouȝt, C. browht2593desijr[e]to herkene—desirefor to herkne2594Take—tak2596fro—from2597swiche—swhych2600on þing—othing2602one—on2603ben doon—be don2604herkene—herknen2605clere—cleroþer—oothre2606goode—good2609goode—goodmowe—mowen2617 [þat]—from C.were verrayly—weeren verraylyche2618þerfore—therforauȝten—owhten2619alle—alle the2620whiche—whych2623mychel—mochel2624moeuyng—moeuynge2626 [nat]—from C.2628oþer—oothre2630clerely—clerlygood and blisfulnesse—of goodandof blysfulnesse2631oone—oon2632myȝt[en]—myhten2634oon—oosoþe—soth2635mowe—mowen2636set—MS. sette, C. setGOD A HAVEN OF REST.[The 10theMetur.]NUNC OMNES PARITERETC.OComeþ alleCome hither, all ye that are captives—bound and fettered with the chains of earthly desires;—come to this source of goodness, where you shall find rest and security.to-gidre now ȝe þat ben ycauȝtandybounde wiþ wicked[e] cheines by þe deceiuabledelit of erþely þinges inhabytynge in ȝoure þouȝt. hereshal ben þe reste of ȝoure laboures. here is þe hauene2640stable in peisible quiete. þis al oone is þe open refut towreches.[Chaucer’s gloss upon the Text.]Glosa.þis is to seyn. þat ȝe þat ben combredanddeceyued wiþ worldly affecciouns comeþ nowto þis souereyne good þat is god. þat is refut to hem þat2644wolen come to hym.Not the gold of Tagus or of Hermus, nor the gems of India, can clear the mental sight from vain delusions, but rather darken it.Textus.¶ Alle þe þinges þat þeryuere Tagus ȝiueþ ȝow wiþ his golden[e] grauels. orellys alle þe þynges þat þe ryuere hermus. ȝiueþ wiþ hisrede brynke. or þat yndus ȝiueþ þat is nexte þe hote2648partie of þe worlde. þat medeleþ þe grene stones(smaragde) wiþ þe white (margarits). ne sholde natcleren þe lokynge of ȝoure þoȝt. but hiden raþer ȝoureblynde corages wiþ inne hire dirkenesseSuch sources of our delight are found in the earth’s gloomy caverns,—but the bright light that rules the heavens dispels the darkness of the soul.¶ Alle þat2652likeþ ȝow hereandexcitiþandmoeueþ ȝoure þouȝtes.þe erþe haþ noryshed it in hys lowe caues. but þeshynyng by þe whiche þe heuene is gouernedandwhennes þat it haþ hys strengþe þat chaseþ þe derke2656ouerþrowyng of þe soule.He who has seen this light will confess that the beams of the sun are weak and dim.¶ And who so euer mayknowen þilke lyȝt of blisfulnesse. he shal wel seine þatþe white bemes of þe sonne ne ben nat cleer.2638wicked[e]—wyckyde2639, 2640here—her2640hauene—MS. heuene, C. hauene2641al oone—allone2643worldly—worldely2645come—comyn2646golden[e]grauels—goldene grauayles2647þynges—MS. rynges, C. thingeshermus—MS. herinus, C. herynus2648nexte—next2649worlde—world2654, 2656haþ—MS. haþe2654hys—hyse2656chaseþ þe derke—eschueth the dyrke2657euer—C. omits2658seine—seynMEN DO NOT SEEK TRUE FELICITY.[The 11 prose.]ASSENCIOR INQUAM CUNCTA. Boice.Iassent[e]B.I assent, and am convinced by the force of your arguments.me quod .I. For alle þise þinges ben2660strongly bounden wiþ ryȝt ferme resouns.P.But how greatly would you value it, did you fully know what this good is?howmychel wilt þou preisen it quod she. yif þat þouknowe what þilke goode is.B.I should value it infinitely if at the same time I might attain to the knowledge of God, who is the sovereign good.I wol preise it quod I byprice wiþ outen ende. ¶ yif it shal bytyde me to2664knowe also to-gidre god þat is good.P.I shall elucidate this matter by incontrovertible reasons if thou wilt grant me those things which I have before laid down as conclusions.¶ certys quod sheþat shal I do þe by verray resoun. yif þat þo þinges þat[* fol. 22b.]I haue conclude[d] a litel her by *forne dwellen oonlyin hir first[e] grauntyng.B.I grant them all.Boice.þei dwellen graunted2668to þe quod .I. þis is to seyne as who seiþ .I. graunt þiforseide conclusiouns.P.Have I not shown that the things which the majority of mankind so eagerly pursue are not true and perfect goods, for they differ from one another; and because where one of them is absent the others cannot confer absolute happiness (or good)?¶ Haue I nat shewed þe quodshe þat þe þinges þat ben requered of many folke. neben nat verray goodes ne perfit. for þei ben diuerse þat2672oon fro þat oþer.andso as eche of hem is lakkyng tooþer. þei ne han no power to bryngen a good þat is fulandabsolute.Have I not shown, too, that the true and chief good is made up of an assemblage of all the goods in such a way, that if sufficiency is an attribute of this good,¶ But þan atte arst ben þei verray goodwhan þei ben gadred to-gidre al in to a formeandin2676to oon wirchyng. so þat þilke þing þat is suffisaunce.it must at the same time possess power, reverence, &c.þilk same be powerandreuerence.andnoblesseandmirþe.If they be not one and the same, why should they be classed among desirable things?¶ And forsoþe but alle þise þinges ben alle osame þing þei ne han nat wher by þat þei mowen ben2680put in þe noumbre of þinges. þat auȝten ben requeredor desired.b.¶ It is shewed quod .I. ne her of mayþer no man douten.While these things differ from one another they are not goods; but as soon as they become one then they are made goods.—Do not they owe their being good to their unity?p.þe þinges þan quod she þat neben none goodes whan þei ben diuerse.andwhan þei2684bygynnen to ben al o þing. þan ben þei goodes. necomiþ it hem nat þan by þe getynge of unite þat þei benmaked goodes.B.So it appears.b.so it semeþ quod .I.P.Do you confess that everything that is good becomes such by the participation of the sovereign good or no?but alle þing þatis good quod she grauntest þou þat it be good by participacioun2688of good or no.B.It is so.¶ I graunt[e] it quod .I.UNITY NECESSARY TO EXISTENCE.P.Then you must own that unity and good are the same (for the substance of those things must be the same, whose effects do not naturally differ).¶ þan mayst þou graunt[en] it quod she by sembleableresounþat oonandgood ben o same þing. ¶ For ofþinges [of] whiche þat þe effect nis nat naturely diuerse2692nedys þe substaunce mot ben o same þinge.B.I cannot gainsay it.I ne maynat denye it quod I.P.Do you not perceive that everything which exists is permanent so long as it preserves its unity—but as soon as it loses this, it is dissolved and annihilated?¶ Hast þou nat knowen wel quodshe. þat al þing þat is haþ so longe his dwellyngandhis substaunce. as longe is it oone. ¶ but whanit2696forletiþ to ben oone it mot nedis dienandcorrumpe togidre.B.How so?¶ In whiche manere quod .I.P.In the animal creation as long as the soul and the body are united and conjoined in one, this being is called an animal or beast, but when the union is dissolved by the separation of these, the animal perishes and is no longer a beast.¶ Ryȝt as inbeestes quodshe. whan þe souleandþe body benconioigned in oonanddwellen to-gidre it is cleped a2700beest.andwhan hire vnite is destroied by disseueraunceþat oon fram þat oþir. þan sheweþ it wel þat it is adede þing.andþat it is no lenger no beste.The same may be said of man and all other things; they subsist while unity is preserved, but as soon as that is destroyed the things themselves lose their existence.andþebody of a wyȝt while it dwelleþ in oon forme by coniunccioun2704of membris it is wel seyn þat it is a figure ofmankynde. and yif þe partyes of þe body ben [so]diuide[d]anddisseuered þat oon fro þat oþir þat þeidestroien vnite. þe body forletiþ to ben þat it was byforne.2708¶ And who so wolde renne in þe same manereby alle þinges he sholde seen þat wiþ outen doute eueryþinge is in his substaunce as longe as it is oon.andwhan it forletiþ to ben oon it dieþandperissiþ.B.I believe we should find this true in every case.boice.2712whan I considre quod I many þinges I see noon oþer.NATURE SUSTAINS VEGETATION.P.Is there anything which acts naturally that forgoes this desire of existence and wishes for death and corruption?¶ Is þer any þing þanne quod she þat in as moche asit lyueþ naturely. þat forletiþ þe appetit or talent ofhys beynge.anddesireþ to come to deeþandto corrupcioun.2716B.I do not find any creature endowed with volition, which, of itself and without constraint, renounces or despises life and self-preservation or willingly hastens to destruction.¶ yif I considere quodI þe beestes þat hanany manere nature of willynge or of nillynge I nefynde no þing. but yif it be constreyned fro wiþ outforþe. þat forletiþ or dispiseþ to lyueandto duren2720or þat wole his þankes hasten hymto dien. ¶ Foreuery beest trauayleþ hymto defendeandkepe þesauuaciounof lijf.andescheweþ deeþanddestruccioun.But with regard to herbs and trees, I am doubtful whether I ought to have the same opinion of them, for they have no sensitive soul, nor any natural volition like animals.b.but certys I doute me of herbesandof trees. þat is2724to seyn þat I am in a doute of swiche þinges as herbesor trees þat ne han no felyng soule. ne no naturelwirchynges seruyng to appetite as beestes han wheþerþei han appetite to dwellenandto duren.P.There is no cause for doubt in respect to these.¶ Certis2728quod she ne þer of þar þe nat doute.Herbs and trees first choose a convenient place to grow in, where, agreeably to their respective natures, they are sure to thrive, and are in no danger of perishing; for some grow on plains, some on mountains, &c.;¶ Now lookvpon þise herbesandþise trees. þei waxen firste inswiche place as bencouenable to hem. in whiche placeþei ne mowen nat sone dien ne dryen as longe as hire2732nature may defenden hem. ¶ For some of hem waxenin feldesandsome in mountaignes.andoþir waxen inmareis. [A leaf lost here, and supplied from C.][andoothre cleuyn on Roches /andsoume waxen plentyuos2736in sondes /and if you try to transplant them, they forthwith wither and die.andyif þat any wyht enforce hym toberyn hem in to oother places / they wexen drye //To everything that vegetates, nature gives what is needful for its subsistence, and takes care that they should not perish before their time.Fornatureyeueth to euery thing þat / þat is conuenient tohymandtrauaylith þat they ne dye nat as longe as they2740han power to dwellynandto lyuen //Need I tell you that plants are nourished by their roots (which are so many mouths hid in the earth), and diffuse strength throughout the whole plant, as through their marrow?what woltow seynof this / þat they drawen alle hyr norysshynges by hyrrootes / ryht as they haddyn hyr Mowthes I.-ploungedwithin the erthes /andshedyn by hyr maryes (i. medullas)2744hyr wodeandhyr bark /And further, it is admirably contrived that the pith, the most tender part of plants, is hid in the middle of the trunk, surrounded with hard and solid wood, and with an outer coat of bark to ward off the storms and weather.andwhat woltow seynof this þat thilke thing / þat is ryht softe as the marye (i.sapp) is / þat is alwey hidd in the feete al withinneandþat it is defendid fro withowte by the stidefastnesse of2748wode //andþat the vttereste bark is put ayenis the destempraunceof the heuene / as a defendowr myhty to suffrenharm /Admire, too, the diligence of nature in propagating plants by a multiplicity of seeds, which are as a foundation for a building, not to remain for a time, but as it were for ever.andthus certes maystow wel sen / how gret isthe diligence of nature/ For alle thinges renouelenand2752pupllisen hem withseed .I.-multiplyed / nether nis no manþat ne wot wel þat they ne ben ryht as a foundementandedyfice for to duren / nat only for a tyme / but ryht as fortoduren perdurablely by generacyoun//Things inanimate incline to what is most suitable to their beings, and to preserve continuance.andthe thinges ek2756þat men wenen ne hauen none sowles / ne desirethey nat echof hem by sem[b]lable resounto kepyn þat that is hirs / þatis to seyn þat is acordynge to hyr naturein conseruaciounof hyr beyngeandendurynge //For why should the flame mount upwards by lightness, and the earth tend towards its centre by gravity (weight), unless these motions were agreeable to their respective natures?For wher for elles berith2760lythnesse the flaumbes vp /andthe weyhte presseth theerthe a-doun// but For as moche as thilke places andthilke moeuynges ben couenable to euerich of hem //THE LOVE OF LIFE IS INSTINCTIVE.Whatever is agreeable to the nature of a thing preserves it. So what is contrary to its nature destroys it.andforsothe euery thing kepith thilke þat is acordynge2764andpropre to hym // ryht as thinges þat ben contraryesandenemys corompen hem //Dense bodies, such as stones, resist an easy separation of parts; whereas the particles of liquid or flowing things, such as air and water, are easily separated and soon reunited.andyit the harde thingesas stoones clyuenandholden hyr partyes to gydereryht fasteandharde /anddeffenden hem in withstondenge2768þat they ne departe nat lyhtly a twyne //andthethinges þat ben softeandfletynge as is waterandEyrthey departyn lyhtly //andyeuen place to hem þatbrekyn or deuyden hem // but natheles they retornen2772sone ayein in to the same thinges fro whennes they benarraced //Fire avoids and utterly refuses any such division.but fyr [fleetħ]andrefuseth alle deuysyoun/I am not now treating of the voluntary motion of a conscious soul, but of the natural intention and instinct.ne I. ne trete nat heerenow of weleful moeuynges of thesowle þat is knowynge // but of the naturel entencioun2776of thinges //We swallow our meat without thinking of it, and we draw our breath in sleep without perception.As thus ryht as we swolwe the mete þat weresseyuenandne thinke nat on it /andas we drawenowrebreth in slepynge þat we wite it nat whil we slepyt //The love of life in animals is not derived from an intellectual will, but from natural principles implanted in them.For certes in the beestys the loue of hyr lyuynges ne of2780hyr beeinges ne comth nat of the wilnynges of the sowle //but of the bygynnyngis of nature//For the will, induced by powerful reasons, sometimes chooses and embraces death, although nature dreads and abhors it.For certes thorwconstreynynge causes / wil desirethandembraceth fulofte tyme / the deth þat naturedredith // that is to seyn2784as thus that a man may ben constreynyd so by somcause that his wil desireth and taketh the deth whichþat naturehatethanddredeth ful sore //And, on the contrary, we see that concupiscence (by which alone the human race is perpetuated) is often restrained by the will.And som tymewe seeth the contrarye / as thus that the wil of a wight /2788destorbethandconstreyneth þat þat naturedesireth / andrequereth al-wey // that is to sein the werk of generacioun/by the whiche generaciounonly / dwellethandis sustenydthe longe durablete of mortal thinges //Self-love possessed by every creature is not the product of volition, but proceeds from a natural impression or intention of nature.And thus2792this charite and this Loue þat euery thing hath to hymself ne comth nat of the moeuynge of the sowle / but ofthe entenciounof nature//Providence has implanted in all created things an instinct, for the purpose of self-preservation, by which they desire to prolong existence to its utmost limits.For the puruyance of godhat yeuen to thinges þat ben creat of hym / this þat is2796a ful gret cause / to lyuenandto duren / for which theydesiren naturelly hyr lyf as longe as euerthey mowen //THE WILL IS SUPERIOR TO INSTINCT.Doubt not, therefore, that everything which exists desires existence and avoids dissolution.For w[h]ych thou maist nat drede by no manere / thatalle the thinges / that ben anywhere/ that they ne requeren2800naturelly / the ferme stablenesse of perdurabledwellynge / and ek the eschuynge of destruccyoun//B.You have made those things perfectly plain and intelligible, which before were obscure and doubtful.B //now confesse I. wel quodI. that I. see wel now certeynly /withowte dowtes / the thinges that whylom semeden2804vncerteyn to me /P.That which desires to subsist desires also to retain its unity for if this be taken away it cannot continue to exist.P. // but quodshe thilke thyng þatdesiretħ to beandto dwellyn perdurablely / he desirethto ben oon // For yif þat that oon weeredestroied // certesbeinge ne shulde ther non dwellyn to no wiht //B.That is very true!that2808is sotħ quodI. //P.All things then desire one thing—unity.Thanne quodshe desirin alle thingesoon //B.They do..I. assente quod.I. //P.Unity then is the same as good.andI haue shewyd quodshethat thilke same oon is thilke that is good //B.Yes.B // ye forsothequodI. //P.Thus all things desire good—and it is one and the same good that all creatures desire.Alle thinges thanne quodshe requyren2812good // And thilke good thanne [þow] maist descryuenryht thus // Good is thilke thing þat euery wyht desireth //B.Nothing is more true. For either all things must be reduced to nothing (or have no relation to anything else), and, destitute of a head, float about without control or order; or if there be anything to which all things tend, that must be the supreme good.Ther ne may be thowht quod.I. no mooreverray thing / for either alle thinges ben referredand2816browht to nowht /andfloteryn withowte gouernourdespoiled of oon / as of hir propre heued / or elles yifther be any thinge / to which þat alle thinges tendenandhyen / that thing moste ben the souereyn good of2820alle goodes /P.I rejoice greatly, my dear pupil, that you so clearly apprehend this truth, of which but just now you were ignorant.P /. thanne seyde she thus // O my norryquodshe I haue gret gladnesse of the // For thowhast fichched in thin herte the myddel sothtfastnesse //that is to seyn the prykke // but this thing hath ben2824descouered to the / in that thow seydyst þat thowwystest nat a lytel her by-forn //B.What was that?what was that quodI. //THE END OF ALL THINGS.P.TheEnd of all things. And this is what every one desires; but we have shown thatgoodis the thing desired by all, thereforeGoodis theEnd of all things.That thow ne wystest nat quodshe whych wasthe ende of thinges // and Certes that is the thing þat2828euery wiht desireth // and for as mochel as we hangaderid /andcomprehendyd that good is thilke thingthat is desired of alle / thanne moten we nedes confessun /that good is the fyn of alle thinges.2832
2415worlde—world2416from——age—from syn þat agehad[de]—hadde2417stedfast—stedefast2418oþer—oothre2419forein—foreynewerke—werk2420souereyne goode—souereyn good2421y-set—MS. y-sette, C. Isetwiþ inne—within[þe]—thewiþ outen—withowtemoeued[e]—moeuede2422alþerfairest—alderfayrest2422-24-26worlde—world2423likkenesse—lyknesse2426and absolut—C. omits2427hyse—hys2430fire—fyrfleye—fle2431drawe—drawen2435haþ—MS. haþe2436goþ—MS. goþe2437owen—C. omits2438tourniþ—MS. tourniþe2439euenlyk—euene lyke2440lyȝt[e]—lyhte2442benigne—bygynnynge2444yif—yiueþi streite—the streyte2445 [hym]—from C.2446lyȝte—lyht2448 [thow]—from C.2449bryȝtnes—bryhtnesse2451paþ—MS. paþe; paath2452 [þat]—that
2415worlde—world
2416from——age—from syn þat agehad[de]—hadde
2417stedfast—stedefast
2418oþer—oothre
2419forein—foreynewerke—werk
2420souereyne goode—souereyn good
2421y-set—MS. y-sette, C. Isetwiþ inne—within[þe]—thewiþ outen—withowtemoeued[e]—moeuede
2422alþerfairest—alderfayrest
2422-24-26worlde—world
2423likkenesse—lyknesse
2426and absolut—C. omits
2427hyse—hys
2430fire—fyrfleye—fle
2431drawe—drawen
2435haþ—MS. haþe
2436goþ—MS. goþe
2437owen—C. omits
2438tourniþ—MS. tourniþe
2439euenlyk—euene lyke
2440lyȝt[e]—lyhte
2442benigne—bygynnynge
2444yif—yiueþi streite—the streyte
2445 [hym]—from C.
2446lyȝte—lyht
2448 [thow]—from C.
2449bryȝtnes—bryhtnesse
2451paþ—MS. paþe; paath
2452 [þat]—that
GOD THE SUPREME GOOD.
FOr as mocheNow that thou hast had a faithful representation of future felicity as well as of the true happiness, I shall show thee in what the Perfection of Happiness consists.þan as þou hast seyn. whiche is þeforme of goode þat nys nat perfit.andwhiche is þeforme of goode þat is perfit. now trowe I þat it weregoode to shewe in what þis perfecciounof blisfulnesse is2456set.Our best plan will be to inquire whether there be in nature such a good as thou hast lately defined, lest we be deceived by the vanity of Imagination and be carried beyond the truth of the matter subjected to our inquiry.andin þis þing I trowe þat we sholden first enquereforto witen yif þat any swiche manere goode as þilkegoode þat þou hast diffinissed a lytel her byforne. þatis to seine souereyne goode may be founden in þe nature2460of þinges. For þat veyne ymaginaciounof þouȝt nedesceiue vs nat.andputte vs oute of þe soþefastnesseof þilke þinge þat is summyttid to vs. þis is to seyne.but it may nat ben denoyed þat þilke goode ne is.2464¶ and þat it nis ryȝt as a welle of alle goodes.The sovereign good does exist, and is the source of all other good.¶ Foral þing þat is cleped inperfit. is proued inperfit by þeamenusynge of perfeccioun. or of þing þat is perfit.When we say that a thing isimperfectwe assert that there is something else of its kindperfect.andher of comeþ it. þat in euery þing general. yif þat.* fol. 21.þat2468men seen any þing þat is inperfit *certys in þilke generalþer mot ben somme þing þat is perfit. ¶ For yif sobe þat perfecciounis don awey. men may nat þinkenor seye fro whennes þilke þing is þat is cleped inperfit.2472Nature takes not her origin from things diminished and imperfect; but, proceeding from an entire and absolute substance, descends into the remotest and most fruitless things.¶ For þe nature of þinges ne token nat her bygynnyngof þinges amenusedandinperfit. but it procediþ ofþingusþat ben al hool.andabsolut.anddescendeþ sodoune in to outerest þingesandin to þingusemptyand2476wiþ oute fruyt.If there be an imperfect and fading felicity there must also be one stable and perfect.but as I haue shewed a litel her byforne.þat yif þer be a blisfulnesse þat be freleandveinandinperfit. þer may no man doute. þat þer nys som blisfulnesseþat is sad stedfastandperfit. b. þis is concludid2480quod I fermelyandsoþefastly.But now consider wherein this felicity resides. That God is the governor of all things is proved by the universal opinion of all men.P.But considerealso quod she in wham þis blisfulnesse enhabiteþ. þecommune acordaunceandconceite of þe corages of menproueþandgraunteþ þat god prince of alle þingusis2484good.For since nothing may be conceived better than God, then He who has no equal in goodness must be good.¶ For so as no þing ne may ben þouȝt bettre þangod. it may nat ben douted þan þat [he þat] no þing isbettre. þat he nys good.Reason clearly demonstrates (1) that God is good, and (2) that the sovereign good exists in him.¶ Certys resounsheweþ þatgod is so goode þat it proueþ by verray force þat perfit2488goode is in hym.If it were not so He could not be the Ruler of all things, for there would be some other being excelling him who possesses the supreme good and who must have existed before Him.¶ For yif god ne is swiche. he nemay nat ben prince of alle þinges. for certis som þingpossessyng in hymself perfit goode sholde ben moreþan god.and[it] sholde seme þat þilke þing were first2492andelder þan god.And we have already shown that the perfect precedes the imperfect;¶ For we han shewed apertly þatalle þinges þat ben perfit. ben first or þinges þat ben inperfit.
GOD THE SOURCE OF TRUE FELICITY.
wherefore, that our reasonings may not run on with infinity, we must confess that the Supreme God is full of perfect and consummate good.¶ And for þi for as moche as [that] my resounor my proces ne go nat awey wiþoute an ende. we2496ouȝt[e] to graunten þat þe souereyne god is ryȝt ful ofsouereyne perfit goode.And as we have seen that the perfect good is true happiness, it follows that the true felicity resides in the Supreme Divinity.and we han establissed þat þesouereyne goode is verrey blisfulnesse. þan mot it nedesben [þat verray blysfulnesse is] yset insouereyne god.2500B.þis take I wel quod .I. ne þis ne may nat be wiþseidin no manere.But let us see how we can firmly and irrefragably prove that the Supreme God contains in his own nature a plenitude of perfect and consummate good.¶ But I preie þe quod she see now howþou mayst preuen holilyandwiþ-outencorrupciounþisþat I haue seid. þat þe souereyne god is ryȝt ful of2504souereyne goode. [In whych manere quod I.] wenestþou ouȝt quod she þat þis prince of alle þinges haueytake þilke souereyne good any where þan of hym self.¶ of whiche souereyne goode men proueþ þat he is ful2508ryȝt as þou myȝtest þinken. þat god þat haþ blisfulnessein hym self.andþat ilke blisfulnesse þat is in hymwere diuers in substaunce.If you think that God has received this good from without, then you must believe that the giver of this good is more excellent than God the receiver.¶ For yif þou wene þatgod haue receyued þilke good oute of hymself. þou2512mayst wene þat he þat ȝaf þilke good to god. be moregoode þan is god.But we have concluded that there is nothing more excellent than God.¶ But I am byknowenandconfesseandþat ryȝt dignely þat god is ryȝt worþi abouen alleþinges.But if this supreme good is in Him by nature, and is nevertheless of a different substance, we cannot conceive, since God is the author of all things, what could have united these two substances differing one from another.¶ And yif so be þat þis good be in hym by2516nature. but þat it is diuers from [hym] by wenyngresoun. syn we speke of god prince of alle þinges feynewho so feyne may. who was he þat [hath] conioignedþise diuers þinges to-gidre.Lastly, a thing which essentially differs from another cannot be the same with that from which it is supposed to differ.andeke at þe last[e] se2520wel þat o þing þat is diuers from any þing. þat þilkeþing nis nat þat same þing. fro whiche it is vndirstondento ben diuers.Consequently, what in its nature differs from the chief good cannot be the supreme good.þan folweþ it. þat þilke þing þatby hys nature is dyuers from souereyne good. þat þat2524þing nys nat souereyne good.But it would be impious and profane thus to conceive of God, since nothing can excel Him in goodness and worth.but certys þat were afelonous corsednesse to þinken þat of hym. þat no þingnis more worþe.In fact, nothing can exist whose nature is better than its origin.For alwey of alle þinges. þe natureof hem ne may nat ben better þan his bygynnyng.2528
THERE CANNOT BE TWO CHIEF GOODS.
We may therefore conclude that the Author of all things is really and substantially the supreme Good.¶ For whiche I may concluden by ryȝt uerray resoun.þat þilke þat is bygynnyng of alle þinges. þilke sameþing is good in his substaunce.B.Most rightly said!B.þou hast seid ryȝtfullyquod .I.P.But you have owned that true felicity is the sovereign good; then you must also grant that God is that true felicity.P.But we han graunted quod she þat2532souereyne good is blysfulnes. þat is soþe quod .I. þanquod she mote we nedes grauntenandconfessen þatþilke same souereyne goode be god.[* fol. 21b.]B.Your conclusions follow from your premises.¶ Certys *quod.I. I ne may nat denye ne wiþstonde þe resouns purposed.2536and I see wel þat it folweþ by strengþe of þepremisses.P.Let us see whether we cannot prove this more convincingly by considering it in this view, that there cannot be two sovereign goods which differ in themselves.¶ Loke nowe quod she yif þis be proued[yit] more fermely þus. ¶ þat þer ne mowen nat bentwo souereyne goodes þat ben diuerse amo[n]ges hem2540self.For it is plain that of the goods that differ one cannot be what the other is; wherefore neither of them can be perfect where one wants the other.þat on is nat þat þat oþer is. þan [ne] mowenneiþer of hem ben perfit. so as eyþer of hem lakkiþ tooþir.That which is not perfect cannot be the supreme good.but þat þat nis nat perfit men may seen apertlyþat it nis nat souereyne.Neither can the chief good be essentially different.þe þinges þan þat ben2544souereynely goode ne mowen by no wey ben diuerse.But it has been shown that God and happiness are the chief good, wherefore the sovereign felicity and the Supreme Divinity are one and the same.¶ But I haue wel conclude þat blisfulnesseandgod ben[the] souereyne goode. For whiche it mot nedes be þatsouereyne blisfulnesse is souerey[ne] dyuynite. ¶ No2548þing quod I nis more soþefast þan þis ne more ferme byresoun. ne a more worþi þing þan god may nat benconcluded.Following then the examples of geometricians who deduce their consequences from their propositions, I shall deduce to thee something like a corollary as follows:—P.vpon þise þinges þan quod she. ryȝt asþise geometriens whan þei han shewed her proposiciouns2552ben wont to bryngenin þinges þat þei clepen porismesor declaraciouns of forseide þinges. ryȝt so wil I ȝeueþe here as a corolarie or a mede of coroune.Because by the attainment of felicity men become happy, and as felicity is the same as Divinity itself, therefore by the attainment of Divinity men are made happy.For whi.for as moche as by þe getynge of blisfulnesse men ben2556maked blysful.andblisfulnesse is diuinite. ¶ þan isit manifestandopen þat by þe getyng of diuinite menben makid blisful.But as by the participation of justice or of wisdom men become just or wise,ryȝt as by þe getynge of iustice . . .andby þe getyng of sapience þei ben maked wise.2560
THE HAPPY MAN IS A GOD.
so by partaking of Divinity they must necessarily, and by parity of reason, become gods.¶ Ryȝt so nedes by þe semblable resounwhanþei han getyndiuinite þei ben maked goddys.Every happy man then is a god. But by nature there is onlyOne; but by participation of Divine essence there may be many gods.þan is euery blisfulman god. ¶ But certis by nature. þer nys but oon god.but by þe participaciouns of diuinite þere ne letteþ ne2564disturbeþ no þing þat þer ne ben many goddes. ¶ þisis quod .I. a faire þinganda precious. ¶ Clepe it asþou wolt. be it corolarie or porisme or mede of corouneor declarynges ¶ Certys quod she no þing nis fairer.2568þan is þe þing þat by resounsholde ben added to þiseforseide þinges. what þing quod .I.But as happiness seems to be an assemblage of many things, ought we not to consider whether these several things constitute conjointly the body of happiness, or whether there is not some one of these particular things that may complete the substance or essence of it, and to which all the rest have a relation?¶ So quod she asit semeþ þat blisfulnesse conteniþ many þinges. it wereforto witen wheþir [þat] alle þise þinges maken or2572conioignen as a maner body of blysfulnesse by diuersiteof parties or [of] membris. Or ellys yif any of alleþilke þingusbe swyche þat it acomplise by hymself þesubstaunce of blisfulnesse. so þat alle þise oþer þinges2576ben referred and brouȝt to blisfulnesse. þat is to seyneas to þe chief of hem.B.Illustrate this matter by proper examples.¶ I wolde quod I þat þoumakedest me clerly to vndirstonde what þou seist.andþat þou recordest me þe forseide þinges.P.As you grant that happiness is a good, you may say the same of all the other goods; for perfect sufficiency is identical with supreme felicity; so is supreme power, likewise high rank, a shining reputation, and perfect pleasure.¶ Haue I nat2580iuged quod she. þat blisfulnesse is goode. ȝis forsoþequod .I.andþat souereyne goode. ¶ Adde þan quodshe þilke goode þat is maked blisfulnes to alle þe forseideþinges. ¶ For þilke same blisfulnesse þat is2584demed to ben souereyne suffisaunce. þilke self issouereyne power. souereyne reuerence. souereyne clernesseor noblesseandsouereyne delit.What say you, then; are all these things, sufficiency, power, and the rest, to be considered as constituent parts of felicity? or are they to be referred to the sovereign good as their source and principal?what seist þouþan of alle þise þinges. þat is to seyne. suffisance power2588andþise oþer þinges. ben þei þan as membris of blisfulnesse.or ben þei referredandbrouȝt to souereyne good.¶ Ryȝt as alle þinges þat ben brouȝt to þe chief of hem.
GOOD, THE RULE AND SQUARE OF THINGS DESIRABLE.
B.I see what you are aiming at, and I am desirous to hear your arguments.b. I vndirstonde wel quod .I. what þou purposest to2592seke. but I desijr[e] to herkene þat þou shewe it me.P.If all these things were members of felicity, they would differ one from another, for it is the property of diverse parts to compose one body.p.Take now þus þe discressiounof þis questiounquodshe. yif al þise þinges quod she weren membris tofelicite. þan weren þei diuerse þat oon fro þat oþer.2596¶ And swiche is þe nature of parties or of membris.þat dyuerse membris compounen a body.But it has been well shown that all these things are the same and do not differ—therefore they are not parts, for if they were, happiness might be made up of one member—which is absurd and impossible.¶ Certisquod I it haþ wel ben shewed her byforne. þat alle þiseþinges ben alle on þing. þan ben þei none membris quod2600she. for ellys it sholde seme þat blisfulnesse were[* fol. 22.]conioigned *al of one membre alone. but þat is a þingþat may nat ben doon.B.This I doubt not, but I desire to hear the sequel.þis þing quod .I. nys natdoutous. but I abide to herkene þe remenaunt of þe2604questioun.P.All the things above-mentioned must be tried by Good, as the rule and square.þis is openandclere quod she. þat alle oþerþinges ben referredandbrouȝt to goode.Sufficiency, power, &c., are all desired, because they are esteemed a good.¶ For þerforeis suffisaunce requered. For it is demed to bengood.andforþi is power requered. for men trowen also2608þat it be goode. and þis same þing mowe we þinkenandcoueiten of reuerenceandof noblesseandof delit.Good is the cause why all things are desired.þanis souereyne good þe soumeandþe cause of alle þatauȝt[e] be desired.For that which contains no good, either in reality or appearance, can never be desired.forwhi þilke þing þat wiþ-holdeþ no2612good in it self ne semblaunce of goode it ne may natwel in no manere be desired ne requered.On the contrary, things not essentially good are desired because they appear to be real goods.andþe contrarie.For þouȝ þat þinges by hir nature ne ben natgoode algates yif men wene þat þei bengoode ȝit ben2616þei desired as þouȝ [þat] þei were verrayly goode.Hence, Good is esteemed as the cause and end of all things that we desire.andþerfore is it þat men auȝtento wene by ryȝt þat bountebe souereyne fynandþe cause of alle þinges þat ben torequeren.That which is the cause of our desiring any thing is itself what we chiefly want.¶ But certis þilke þat is cause for whiche2620men requeren any þing. ¶ it semeþ þat þilke sameþing be most desired.If a man desire to ride on account of health—it is not the ride he wants so much as its salutary effects.as þus yif þat a wyȝt wolde rydefor cause of hele. he ne desireþ nat so mychel þemoeuyng to ryden as þe effect of his heele.Since all things are sought after for the sake of Good, they cannot be more desirable than the good itself.Now þan2624syn þat alle þinges ben requered for þe grace of good.þei ne ben [nat] desired of alle folk more þan þe samegoodIt has been shown that all the aforesaid things are only pursued for the sake of happiness—hence it is clear that good and happiness are essentially the same.¶ But we han graunted þat blysfulnesse is þatþing for whiche þat alle þise oþer þinges ben desired.2628þan is it þus þat certis only blisfulnesse is requeredanddesired ¶ By whiche þing it sheweþ clerely þat goodandblisfulnesse is al ooneandþe same substaunce.B.I see no cause to differ from you.¶ I se nat quod I wher fore þat men myȝt[en] discorden2632in þis.P.It has been proved that God and happiness are identical and inseparable.p.andwe han shewed þat godandverrey blysfulnesseis al oon þingB.That is true.¶ þat is soþe quod.I.Therefore the substance of God is also the same as that of the Supreme Good.þanmowe we conclude sikerly þat þe substaunce of god isset in þilke same goodandin noon oþer place.2636
2453whiche—which2454-55-56-58-59goode—good2454whiche—whych2457set—MS. sette, C. set2460seine—seynsouereyne goode—souereyn goodbe founden—ben fownde2461veyne—veyn2463þis is to seyne—C. omits2464denoyed—MS. deuoyded, C. denoyedgoode—good2465of—MS. of of2466al þing—alle thing2468her of comeþ—ther of comht2470somme—som2471don—MS. done, C. don2473token—took2475hool—hoole2476doune—down2477wiþ oute fruyt—withowten frut2480stedfast—stydefast2481fermely—MS. fennely, C. fermelysoþefastly—sothfastly2486 [he þat]—from C.is bettre—nis bettre2488-89-91goode—good2489swiche—swych2492 [it]—from C.seme—semen2493elder—eldere2495 [that]—from C.2496proces—processes2497ouȝt[e]—owen2498goode—good2499souereyne goode—souereyn good2500 [þat——is]—from C.yset—MS. ysette, C. set2501be—benwiþseid—MS. wiþseide, C. withseid2503wiþ-outen—with-owte2504seid—MS. seide, C. seyd2505souereyne goode—souereyn good[In——I]—from C.2506ouȝt—awht2507þan of—owt of2508whiche—whychsouereyne goode—souereyn good2509haþ—MS. haþe2510þat ilke—thilke2511were—weren2514goode—worth2517from—fro[hym]—from C.2518feyne—faigne2519feyne—feigne[hath]—from C.2520last[e]—laste2521o—a2522whiche—whych2524from—fro2527nis—is2528better—bettre2529whiche—whych2531seid—MS. seide, C. seyd2533soþe—soth2534mote—moten2539 [yit]—from C.2541is(1)—nisoþer—othre[ne]—from C.2546conclude—concluded2547 [the] from C.goode—goodbe—ben2549soþefast—sothfastferme—MS. forme, C. ferme2552proposiciouns—MS. proporsiouns, C. proposiciouns2553porismes—MS. poeismes, C. porysmes2554wil—wole2563oon—o2564letteþ—let2566faire—fayr2567porisme—MS. pousme, C. porisme2572 [þat]—from C.2573maner—manereby—be2574 [of]—from C.2575swyche—swych2576oþer—oothre2577seyne—seyn2578chief—chef2581goode ȝis—good ys2582souereyne goode—souereyn good2583goode—good2585self—selue2588þise—C. omitsseyne—seyn2589oþer—oothre2591brouȝt—MS wrouȝt, C. browht2593desijr[e]to herkene—desirefor to herkne2594Take—tak2596fro—from2597swiche—swhych2600on þing—othing2602one—on2603ben doon—be don2604herkene—herknen2605clere—cleroþer—oothre2606goode—good2609goode—goodmowe—mowen2617 [þat]—from C.were verrayly—weeren verraylyche2618þerfore—therforauȝten—owhten2619alle—alle the2620whiche—whych2623mychel—mochel2624moeuyng—moeuynge2626 [nat]—from C.2628oþer—oothre2630clerely—clerlygood and blisfulnesse—of goodandof blysfulnesse2631oone—oon2632myȝt[en]—myhten2634oon—oosoþe—soth2635mowe—mowen2636set—MS. sette, C. set
2453whiche—which
2454-55-56-58-59goode—good
2454whiche—whych
2457set—MS. sette, C. set
2460seine—seynsouereyne goode—souereyn goodbe founden—ben fownde
2461veyne—veyn
2463þis is to seyne—C. omits
2464denoyed—MS. deuoyded, C. denoyedgoode—good
2465of—MS. of of
2466al þing—alle thing
2468her of comeþ—ther of comht
2470somme—som
2471don—MS. done, C. don
2473token—took
2475hool—hoole
2476doune—down
2477wiþ oute fruyt—withowten frut
2480stedfast—stydefast
2481fermely—MS. fennely, C. fermelysoþefastly—sothfastly
2486 [he þat]—from C.is bettre—nis bettre
2488-89-91goode—good
2489swiche—swych
2492 [it]—from C.seme—semen
2493elder—eldere
2495 [that]—from C.
2496proces—processes
2497ouȝt[e]—owen
2498goode—good
2499souereyne goode—souereyn good
2500 [þat——is]—from C.yset—MS. ysette, C. set
2501be—benwiþseid—MS. wiþseide, C. withseid
2503wiþ-outen—with-owte
2504seid—MS. seide, C. seyd
2505souereyne goode—souereyn good[In——I]—from C.
2506ouȝt—awht
2507þan of—owt of
2508whiche—whychsouereyne goode—souereyn good
2509haþ—MS. haþe
2510þat ilke—thilke
2511were—weren
2514goode—worth
2517from—fro[hym]—from C.
2518feyne—faigne
2519feyne—feigne[hath]—from C.
2520last[e]—laste
2521o—a
2522whiche—whych
2524from—fro
2527nis—is
2528better—bettre
2529whiche—whych
2531seid—MS. seide, C. seyd
2533soþe—soth
2534mote—moten
2539 [yit]—from C.
2541is(1)—nisoþer—othre[ne]—from C.
2546conclude—concluded
2547 [the] from C.goode—goodbe—ben
2549soþefast—sothfastferme—MS. forme, C. ferme
2552proposiciouns—MS. proporsiouns, C. proposiciouns
2553porismes—MS. poeismes, C. porysmes
2554wil—wole
2563oon—o
2564letteþ—let
2566faire—fayr
2567porisme—MS. pousme, C. porisme
2572 [þat]—from C.
2573maner—manereby—be
2574 [of]—from C.
2575swyche—swych
2576oþer—oothre
2577seyne—seyn
2578chief—chef
2581goode ȝis—good ys
2582souereyne goode—souereyn good
2583goode—good
2585self—selue
2588þise—C. omitsseyne—seyn
2589oþer—oothre
2591brouȝt—MS wrouȝt, C. browht
2593desijr[e]to herkene—desirefor to herkne
2594Take—tak
2596fro—from
2597swiche—swhych
2600on þing—othing
2602one—on
2603ben doon—be don
2604herkene—herknen
2605clere—cleroþer—oothre
2606goode—good
2609goode—goodmowe—mowen
2617 [þat]—from C.were verrayly—weeren verraylyche
2618þerfore—therforauȝten—owhten
2619alle—alle the
2620whiche—whych
2623mychel—mochel
2624moeuyng—moeuynge
2626 [nat]—from C.
2628oþer—oothre
2630clerely—clerlygood and blisfulnesse—of goodandof blysfulnesse
2631oone—oon
2632myȝt[en]—myhten
2634oon—oosoþe—soth
2635mowe—mowen
2636set—MS. sette, C. set
GOD A HAVEN OF REST.
OComeþ alleCome hither, all ye that are captives—bound and fettered with the chains of earthly desires;—come to this source of goodness, where you shall find rest and security.to-gidre now ȝe þat ben ycauȝtandybounde wiþ wicked[e] cheines by þe deceiuabledelit of erþely þinges inhabytynge in ȝoure þouȝt. hereshal ben þe reste of ȝoure laboures. here is þe hauene2640stable in peisible quiete. þis al oone is þe open refut towreches.[Chaucer’s gloss upon the Text.]Glosa.þis is to seyn. þat ȝe þat ben combredanddeceyued wiþ worldly affecciouns comeþ nowto þis souereyne good þat is god. þat is refut to hem þat2644wolen come to hym.Not the gold of Tagus or of Hermus, nor the gems of India, can clear the mental sight from vain delusions, but rather darken it.Textus.¶ Alle þe þinges þat þeryuere Tagus ȝiueþ ȝow wiþ his golden[e] grauels. orellys alle þe þynges þat þe ryuere hermus. ȝiueþ wiþ hisrede brynke. or þat yndus ȝiueþ þat is nexte þe hote2648partie of þe worlde. þat medeleþ þe grene stones(smaragde) wiþ þe white (margarits). ne sholde natcleren þe lokynge of ȝoure þoȝt. but hiden raþer ȝoureblynde corages wiþ inne hire dirkenesseSuch sources of our delight are found in the earth’s gloomy caverns,—but the bright light that rules the heavens dispels the darkness of the soul.¶ Alle þat2652likeþ ȝow hereandexcitiþandmoeueþ ȝoure þouȝtes.þe erþe haþ noryshed it in hys lowe caues. but þeshynyng by þe whiche þe heuene is gouernedandwhennes þat it haþ hys strengþe þat chaseþ þe derke2656ouerþrowyng of þe soule.He who has seen this light will confess that the beams of the sun are weak and dim.¶ And who so euer mayknowen þilke lyȝt of blisfulnesse. he shal wel seine þatþe white bemes of þe sonne ne ben nat cleer.
2638wicked[e]—wyckyde2639, 2640here—her2640hauene—MS. heuene, C. hauene2641al oone—allone2643worldly—worldely2645come—comyn2646golden[e]grauels—goldene grauayles2647þynges—MS. rynges, C. thingeshermus—MS. herinus, C. herynus2648nexte—next2649worlde—world2654, 2656haþ—MS. haþe2654hys—hyse2656chaseþ þe derke—eschueth the dyrke2657euer—C. omits2658seine—seyn
2638wicked[e]—wyckyde
2639, 2640here—her
2640hauene—MS. heuene, C. hauene
2641al oone—allone
2643worldly—worldely
2645come—comyn
2646golden[e]grauels—goldene grauayles
2647þynges—MS. rynges, C. thingeshermus—MS. herinus, C. herynus
2648nexte—next
2649worlde—world
2654, 2656haþ—MS. haþe
2654hys—hyse
2656chaseþ þe derke—eschueth the dyrke
2657euer—C. omits
2658seine—seyn
MEN DO NOT SEEK TRUE FELICITY.
Iassent[e]B.I assent, and am convinced by the force of your arguments.me quod .I. For alle þise þinges ben2660strongly bounden wiþ ryȝt ferme resouns.P.But how greatly would you value it, did you fully know what this good is?howmychel wilt þou preisen it quod she. yif þat þouknowe what þilke goode is.B.I should value it infinitely if at the same time I might attain to the knowledge of God, who is the sovereign good.I wol preise it quod I byprice wiþ outen ende. ¶ yif it shal bytyde me to2664knowe also to-gidre god þat is good.P.I shall elucidate this matter by incontrovertible reasons if thou wilt grant me those things which I have before laid down as conclusions.¶ certys quod sheþat shal I do þe by verray resoun. yif þat þo þinges þat[* fol. 22b.]I haue conclude[d] a litel her by *forne dwellen oonlyin hir first[e] grauntyng.B.I grant them all.Boice.þei dwellen graunted2668to þe quod .I. þis is to seyne as who seiþ .I. graunt þiforseide conclusiouns.P.Have I not shown that the things which the majority of mankind so eagerly pursue are not true and perfect goods, for they differ from one another; and because where one of them is absent the others cannot confer absolute happiness (or good)?¶ Haue I nat shewed þe quodshe þat þe þinges þat ben requered of many folke. neben nat verray goodes ne perfit. for þei ben diuerse þat2672oon fro þat oþer.andso as eche of hem is lakkyng tooþer. þei ne han no power to bryngen a good þat is fulandabsolute.Have I not shown, too, that the true and chief good is made up of an assemblage of all the goods in such a way, that if sufficiency is an attribute of this good,¶ But þan atte arst ben þei verray goodwhan þei ben gadred to-gidre al in to a formeandin2676to oon wirchyng. so þat þilke þing þat is suffisaunce.
it must at the same time possess power, reverence, &c.þilk same be powerandreuerence.andnoblesseandmirþe.If they be not one and the same, why should they be classed among desirable things?¶ And forsoþe but alle þise þinges ben alle osame þing þei ne han nat wher by þat þei mowen ben2680put in þe noumbre of þinges. þat auȝten ben requeredor desired.b.¶ It is shewed quod .I. ne her of mayþer no man douten.While these things differ from one another they are not goods; but as soon as they become one then they are made goods.—Do not they owe their being good to their unity?p.þe þinges þan quod she þat neben none goodes whan þei ben diuerse.andwhan þei2684bygynnen to ben al o þing. þan ben þei goodes. necomiþ it hem nat þan by þe getynge of unite þat þei benmaked goodes.B.So it appears.b.so it semeþ quod .I.P.Do you confess that everything that is good becomes such by the participation of the sovereign good or no?but alle þing þatis good quod she grauntest þou þat it be good by participacioun2688of good or no.B.It is so.¶ I graunt[e] it quod .I.
UNITY NECESSARY TO EXISTENCE.
P.Then you must own that unity and good are the same (for the substance of those things must be the same, whose effects do not naturally differ).¶ þan mayst þou graunt[en] it quod she by sembleableresounþat oonandgood ben o same þing. ¶ For ofþinges [of] whiche þat þe effect nis nat naturely diuerse2692nedys þe substaunce mot ben o same þinge.B.I cannot gainsay it.I ne maynat denye it quod I.P.Do you not perceive that everything which exists is permanent so long as it preserves its unity—but as soon as it loses this, it is dissolved and annihilated?¶ Hast þou nat knowen wel quodshe. þat al þing þat is haþ so longe his dwellyngandhis substaunce. as longe is it oone. ¶ but whanit2696forletiþ to ben oone it mot nedis dienandcorrumpe togidre.B.How so?¶ In whiche manere quod .I.P.In the animal creation as long as the soul and the body are united and conjoined in one, this being is called an animal or beast, but when the union is dissolved by the separation of these, the animal perishes and is no longer a beast.¶ Ryȝt as inbeestes quodshe. whan þe souleandþe body benconioigned in oonanddwellen to-gidre it is cleped a2700beest.andwhan hire vnite is destroied by disseueraunceþat oon fram þat oþir. þan sheweþ it wel þat it is adede þing.andþat it is no lenger no beste.The same may be said of man and all other things; they subsist while unity is preserved, but as soon as that is destroyed the things themselves lose their existence.andþebody of a wyȝt while it dwelleþ in oon forme by coniunccioun2704of membris it is wel seyn þat it is a figure ofmankynde. and yif þe partyes of þe body ben [so]diuide[d]anddisseuered þat oon fro þat oþir þat þeidestroien vnite. þe body forletiþ to ben þat it was byforne.2708¶ And who so wolde renne in þe same manereby alle þinges he sholde seen þat wiþ outen doute eueryþinge is in his substaunce as longe as it is oon.andwhan it forletiþ to ben oon it dieþandperissiþ.B.I believe we should find this true in every case.boice.2712whan I considre quod I many þinges I see noon oþer.
NATURE SUSTAINS VEGETATION.
P.Is there anything which acts naturally that forgoes this desire of existence and wishes for death and corruption?¶ Is þer any þing þanne quod she þat in as moche asit lyueþ naturely. þat forletiþ þe appetit or talent ofhys beynge.anddesireþ to come to deeþandto corrupcioun.2716B.I do not find any creature endowed with volition, which, of itself and without constraint, renounces or despises life and self-preservation or willingly hastens to destruction.¶ yif I considere quodI þe beestes þat hanany manere nature of willynge or of nillynge I nefynde no þing. but yif it be constreyned fro wiþ outforþe. þat forletiþ or dispiseþ to lyueandto duren2720or þat wole his þankes hasten hymto dien. ¶ Foreuery beest trauayleþ hymto defendeandkepe þesauuaciounof lijf.andescheweþ deeþanddestruccioun.But with regard to herbs and trees, I am doubtful whether I ought to have the same opinion of them, for they have no sensitive soul, nor any natural volition like animals.b.but certys I doute me of herbesandof trees. þat is2724to seyn þat I am in a doute of swiche þinges as herbesor trees þat ne han no felyng soule. ne no naturelwirchynges seruyng to appetite as beestes han wheþerþei han appetite to dwellenandto duren.P.There is no cause for doubt in respect to these.¶ Certis2728quod she ne þer of þar þe nat doute.Herbs and trees first choose a convenient place to grow in, where, agreeably to their respective natures, they are sure to thrive, and are in no danger of perishing; for some grow on plains, some on mountains, &c.;¶ Now lookvpon þise herbesandþise trees. þei waxen firste inswiche place as bencouenable to hem. in whiche placeþei ne mowen nat sone dien ne dryen as longe as hire2732nature may defenden hem. ¶ For some of hem waxenin feldesandsome in mountaignes.andoþir waxen inmareis. [A leaf lost here, and supplied from C.]
[andoothre cleuyn on Roches /andsoume waxen plentyuos2736in sondes /and if you try to transplant them, they forthwith wither and die.andyif þat any wyht enforce hym toberyn hem in to oother places / they wexen drye //To everything that vegetates, nature gives what is needful for its subsistence, and takes care that they should not perish before their time.Fornatureyeueth to euery thing þat / þat is conuenient tohymandtrauaylith þat they ne dye nat as longe as they2740han power to dwellynandto lyuen //Need I tell you that plants are nourished by their roots (which are so many mouths hid in the earth), and diffuse strength throughout the whole plant, as through their marrow?what woltow seynof this / þat they drawen alle hyr norysshynges by hyrrootes / ryht as they haddyn hyr Mowthes I.-ploungedwithin the erthes /andshedyn by hyr maryes (i. medullas)2744hyr wodeandhyr bark /And further, it is admirably contrived that the pith, the most tender part of plants, is hid in the middle of the trunk, surrounded with hard and solid wood, and with an outer coat of bark to ward off the storms and weather.andwhat woltow seynof this þat thilke thing / þat is ryht softe as the marye (i.sapp) is / þat is alwey hidd in the feete al withinneandþat it is defendid fro withowte by the stidefastnesse of2748wode //andþat the vttereste bark is put ayenis the destempraunceof the heuene / as a defendowr myhty to suffrenharm /Admire, too, the diligence of nature in propagating plants by a multiplicity of seeds, which are as a foundation for a building, not to remain for a time, but as it were for ever.andthus certes maystow wel sen / how gret isthe diligence of nature/ For alle thinges renouelenand2752pupllisen hem withseed .I.-multiplyed / nether nis no manþat ne wot wel þat they ne ben ryht as a foundementandedyfice for to duren / nat only for a tyme / but ryht as fortoduren perdurablely by generacyoun//Things inanimate incline to what is most suitable to their beings, and to preserve continuance.andthe thinges ek2756þat men wenen ne hauen none sowles / ne desirethey nat echof hem by sem[b]lable resounto kepyn þat that is hirs / þatis to seyn þat is acordynge to hyr naturein conseruaciounof hyr beyngeandendurynge //For why should the flame mount upwards by lightness, and the earth tend towards its centre by gravity (weight), unless these motions were agreeable to their respective natures?For wher for elles berith2760lythnesse the flaumbes vp /andthe weyhte presseth theerthe a-doun// but For as moche as thilke places andthilke moeuynges ben couenable to euerich of hem //
THE LOVE OF LIFE IS INSTINCTIVE.
Whatever is agreeable to the nature of a thing preserves it. So what is contrary to its nature destroys it.andforsothe euery thing kepith thilke þat is acordynge2764andpropre to hym // ryht as thinges þat ben contraryesandenemys corompen hem //Dense bodies, such as stones, resist an easy separation of parts; whereas the particles of liquid or flowing things, such as air and water, are easily separated and soon reunited.andyit the harde thingesas stoones clyuenandholden hyr partyes to gydereryht fasteandharde /anddeffenden hem in withstondenge2768þat they ne departe nat lyhtly a twyne //andthethinges þat ben softeandfletynge as is waterandEyrthey departyn lyhtly //andyeuen place to hem þatbrekyn or deuyden hem // but natheles they retornen2772sone ayein in to the same thinges fro whennes they benarraced //Fire avoids and utterly refuses any such division.but fyr [fleetħ]andrefuseth alle deuysyoun/I am not now treating of the voluntary motion of a conscious soul, but of the natural intention and instinct.ne I. ne trete nat heerenow of weleful moeuynges of thesowle þat is knowynge // but of the naturel entencioun2776of thinges //We swallow our meat without thinking of it, and we draw our breath in sleep without perception.As thus ryht as we swolwe the mete þat weresseyuenandne thinke nat on it /andas we drawenowrebreth in slepynge þat we wite it nat whil we slepyt //The love of life in animals is not derived from an intellectual will, but from natural principles implanted in them.For certes in the beestys the loue of hyr lyuynges ne of2780hyr beeinges ne comth nat of the wilnynges of the sowle //but of the bygynnyngis of nature//For the will, induced by powerful reasons, sometimes chooses and embraces death, although nature dreads and abhors it.For certes thorwconstreynynge causes / wil desirethandembraceth fulofte tyme / the deth þat naturedredith // that is to seyn2784as thus that a man may ben constreynyd so by somcause that his wil desireth and taketh the deth whichþat naturehatethanddredeth ful sore //And, on the contrary, we see that concupiscence (by which alone the human race is perpetuated) is often restrained by the will.And som tymewe seeth the contrarye / as thus that the wil of a wight /2788destorbethandconstreyneth þat þat naturedesireth / andrequereth al-wey // that is to sein the werk of generacioun/by the whiche generaciounonly / dwellethandis sustenydthe longe durablete of mortal thinges //Self-love possessed by every creature is not the product of volition, but proceeds from a natural impression or intention of nature.And thus2792this charite and this Loue þat euery thing hath to hymself ne comth nat of the moeuynge of the sowle / but ofthe entenciounof nature//Providence has implanted in all created things an instinct, for the purpose of self-preservation, by which they desire to prolong existence to its utmost limits.For the puruyance of godhat yeuen to thinges þat ben creat of hym / this þat is2796a ful gret cause / to lyuenandto duren / for which theydesiren naturelly hyr lyf as longe as euerthey mowen //
THE WILL IS SUPERIOR TO INSTINCT.
Doubt not, therefore, that everything which exists desires existence and avoids dissolution.For w[h]ych thou maist nat drede by no manere / thatalle the thinges / that ben anywhere/ that they ne requeren2800naturelly / the ferme stablenesse of perdurabledwellynge / and ek the eschuynge of destruccyoun//B.You have made those things perfectly plain and intelligible, which before were obscure and doubtful.B //now confesse I. wel quodI. that I. see wel now certeynly /withowte dowtes / the thinges that whylom semeden2804vncerteyn to me /P.That which desires to subsist desires also to retain its unity for if this be taken away it cannot continue to exist.P. // but quodshe thilke thyng þatdesiretħ to beandto dwellyn perdurablely / he desirethto ben oon // For yif þat that oon weeredestroied // certesbeinge ne shulde ther non dwellyn to no wiht //B.That is very true!that2808is sotħ quodI. //P.All things then desire one thing—unity.Thanne quodshe desirin alle thingesoon //B.They do..I. assente quod.I. //P.Unity then is the same as good.andI haue shewyd quodshethat thilke same oon is thilke that is good //B.Yes.B // ye forsothequodI. //P.Thus all things desire good—and it is one and the same good that all creatures desire.Alle thinges thanne quodshe requyren2812good // And thilke good thanne [þow] maist descryuenryht thus // Good is thilke thing þat euery wyht desireth //B.Nothing is more true. For either all things must be reduced to nothing (or have no relation to anything else), and, destitute of a head, float about without control or order; or if there be anything to which all things tend, that must be the supreme good.Ther ne may be thowht quod.I. no mooreverray thing / for either alle thinges ben referredand2816browht to nowht /andfloteryn withowte gouernourdespoiled of oon / as of hir propre heued / or elles yifther be any thinge / to which þat alle thinges tendenandhyen / that thing moste ben the souereyn good of2820alle goodes /P.I rejoice greatly, my dear pupil, that you so clearly apprehend this truth, of which but just now you were ignorant.P /. thanne seyde she thus // O my norryquodshe I haue gret gladnesse of the // For thowhast fichched in thin herte the myddel sothtfastnesse //that is to seyn the prykke // but this thing hath ben2824descouered to the / in that thow seydyst þat thowwystest nat a lytel her by-forn //B.What was that?what was that quodI. //
THE END OF ALL THINGS.
P.TheEnd of all things. And this is what every one desires; but we have shown thatgoodis the thing desired by all, thereforeGoodis theEnd of all things.That thow ne wystest nat quodshe whych wasthe ende of thinges // and Certes that is the thing þat2828euery wiht desireth // and for as mochel as we hangaderid /andcomprehendyd that good is thilke thingthat is desired of alle / thanne moten we nedes confessun /that good is the fyn of alle thinges.2832