3760goode—good3761haþ—MS. haþenat—omittedleuer—leuere3762þan—MS. þat, C. than3763redoutable—MS. redentable, C. redowtable3764stronge—strongclerely—clerly3766 [the]—from C.3767neyȝboures—nesshebors3769lawful—laweful3771goode—good3772 [þat]—from C.3775grete—gret3776to witen—forto weten3778trowed[e]—trowedealle—al3779were—weerenfortuouse—fortunous3780myne—myn3781good[e]—goode3782yuel—yuelis3783hardnesse—hardnesses3784 [he]—from C.wille—wyl3785difference—MS. differenee3786doþ—MS. doþehap—happe3787 [it]—from C.it—ne it3788confus—confuse3789alle—al3791good[e]—goode3793ne—omittedTHE HIDDEN CAUSES OF THINGS.[The fyfthe Metur.]SI QUIS ARCTURI8SYDERA.8MS. arituriWho so þat neHe who knows not that the Bear is seen near the Pole, nor has observed the path of Boötes, will marvel at their appearance.knowe nat þe sterres of arctourytourned neye to þe souereyne contre or point.þat is to seyne ytourned neye to þe souereyne pool of þe3796firmamentandwoot nat whi þe sterre boetes passeþ orgaderiþ his wey[n]es.anddrencheþ his late flaumbes inþe see.andwhi þat boetes þe sterre vnfoldiþ his ouerswifte arisynges. þan shal he wondrenof þe lawe of þe3800heye eyre.The vulgar are alarmed when shadows terrestrial obscure the moon’s brightness, causing the stars to be displayed.andeke if þat he ne knowe nat why þat þehornes of þe ful[le] moene waxen paleandinfect by þeboundes of þe derke nyȝt ¶ and how þe moene dirkandconfuse discouereþ þe sterres. þat she had[de]3804ycouered by hir clere visage.Thinking the eclipse the result of enchantment, they sought to destroy the charms by the tinkling of brazen vessels or cymbals.þe commune errour moeueþfolkandmakiþ wery hir bacines of bras by þikkestrookes. þat is to seyne þat þer is a maner poeple þathyȝt[e] coribandes þat wenen þat whan þe moone is in3808þe eclips þat it be enchauntid. and þerfore forto rescoweþe moone þei betyn hire basines wiþ þikke strokes.Yet none marvel when the north-west wind renders the sea tempestuous; nor when vast heaps of congealed snow are melted by the warm rays of the sun, because the causes are apparent.¶ Ne no man ne wondreþ whan þe blastes of þe wyndechorus betyn þe strondes of þe see by quakynge floodes.3812ne no man ne wondreþ whan þe weyȝte of þe snoweyhardid by þe colde. is resolued by þe brennynge heteof phebus þe sonne. ¶ For here seen men redyly þecauses.[* fol. 30.]Things whose causes are unknown disquiet the human mind.but þe *causes yhid þat is to seye in heuene3816trouble þe brestes of men.The fickle mob stands amazed at every rare or sudden phenomenon.¶ þe moeueable poeple isa-stoned of alle þinges þat comen seldeandsodeynely inoure age.Fear and wonder, however, soon cease when ignorance given place to certain knowledge.but yif þe troubly errour of oure ignorancedepartid[e] from vs. so þat we wisten þe causes whi þat3820swiche þinges bitiden. certys þei sholdencesse to semewondres.3794arctour—MS. aritour3795neye—neygh3796seyne—seynneye—nygh3797-99boetes—MS. boeces, C. boetes3798his(1)—hisewey[n]es—weynes3802ful[le]—fulle3804had[de]—hadde3806bacines—MS. batinesþikke—MS. þilke, C. thilke3807seyne—seyn3808hyȝt[e]—hihte3809eclips—eclypse3812chorus—MS. thorus, C. chorus3813snowe—sonwh = snowh3815here—herredyly—redely3816yhid—MS. yhidde, C. I-hidseye—seyn3817trouble—trowblen3820departid[e]from—departede froFIVE GREAT QUESTIONS.[The syxte prose.]ITA EST INQUAM.Þvs isB.So it is. But as thou hast promised to unfold the hidden causes of things, and unveil things wrapt up in darkness; I pray thee deliver me from my present perplexity, and explain the mystery I mentioned to you.it quod I. but so as þou hast ȝeuen or byhyȝtme to vnwrappenþe hidde causes of þinges ¶ and3824to discoueren me þe resouns couered withdirknesses Ipreye þe þat þou diuiseandIuge me of þis matere.andþat þou do me to vndrestondenit. ¶ For þis miracleor þis wondre troubleþ me ryȝt gretely.P.You ask me to declare to you the most intricate of all questions, which I am afraid can scarce be answered.andþan she a3828litel [what] smylyng seide. ¶ þou clepest me quodshe to telle þing. þat is grettest of alle þinges þat mowenben axed. ¶ And to þe whiche questiounvnneþ[e]s isþere auȝt ynow to lauen it. as who seiþ. vnneþes is þer3832suffisauntly any þing to answere perfitly to þi questioun.For the subject is of such a kind, that when one doubt is removed, innumerable others, like the heads of the hydra, spring up.¶ For þe matere of it is swiche þat whan oon doute isdeterminedandkut awey þer wexenoþer doutes wiþ-outennoumbre. ryȝt as þe heuedes waxen of ydre þe3836serpent þat hercules slouȝ.Nor would there be any end of them unless they were restrained by a quick and vigorous effort of the mind.¶ Ne þere ne were nomanere ne noon ende. but yif þat a wyȝt constreined[e]þo doutes. by a ryȝt lyuelyanda quik fire of þouȝt. þatis to seyn by vigourandstrengþe of witte.The question whereof you want a solution embraces the five following points: 1. Simplicity, or unity of Providence. 2. The order and course of Destiny.¶ For in3840þis matere menweren wont to maken questiouns of þesimplicite of þe purueaunce of godandof þe ordre ofdestine.3. Sudden chance. 4. Prescience of God, and divine predestination. 5. Free-will.andof sodeyne hap.andof þe knowyngandpredestinacioundeuineandof þe lyberte of fre wille.3844þe whiche þing þou þi self aperceiust wel of what weyȝtþei ben. but for as mochel as þe knowynge of þiseþinges is a manere porciounto þe medicine to þe. al be itso þat I haue lytel tyme to don it.I will try to treat of these things:—ȝit naþeles I wole3848enforcen me to shewe somwhat of it. ¶ but al þouȝþe norissinges of dite of musike deliteþ þe þow mostsuffren.andforberen a litel of þilk delite while þat Iweue (contexo) to þe resouns yknyt by ordre ¶ As it likeþ3852to þe quod I so do.Resuming her discourse as from a new principle, Philosophy argued as follows:—¶ þo spak she ryȝt a[s] by an oþerbygynnyn[ge]andseide þus.The generation of all things, every progression of things liable to change, and everything that moveth, derive their causes, order, and form from the immutability of the divine understanding.¶ þe engendrynge of alleþinges quod sheandalle þe progressiouns of muuablenature.andalle þat moeueþ in any manere takiþ hys3856causes. hys ordre.andhys formes. of þe stablenesse of þedeuyne þouȝtProvidence directs all things by a variety of means.[andthilke deuyne thowht] þat is ysetandput in þe toure. þat is to seyne in þe heyȝt of þe simpliciteof god. stablisiþ many manere gyses to þinges þat3860ben to don.OF FATE AND PROVIDENCE.These means, referred only to the divine intelligence, are called Providence; but when contemplated in relation to the things which receive motion and order from them, are called Destiny.¶ þe whiche manere whan þat men lokenit inþilke pure clerenesse of þe deuyne intelligence. itis ycleped purueaunce ¶ but whan þilke manere is referredby mento þinges þat it moeueþanddisponeþ þan3864of olde men. it was cleped destine.Reflection on the efficacy of the one and the other will soon cause us to see their differences.¶ þe whicheþinges yif þat any wyȝt lokeþ wel in his þouȝt.þe strengþe of þat oonandof þat oþer he shal lyȝtly mowenseen þat þise two þinges ben diuers.Providence is the divine intelligence manifested in the disposition of worldly affairs.¶ For purueaunce3868is þilke deuyne resounþat is establissed in þe souereyneprince of þinges. þe whiche purueaunce disponiþ alleþinges.Destiny or Fate is that inherent state or condition of movable things by means whereof Providence retains them in the order in which she has placed them.but destine is þe disposiciounandordenauncecleuynge to moeuable þinges. by þe whiche disposicioun3872þe purueaunce knyteþ alle þinges in hire ordres.Providence embraces all things, although diverse and infinite; but Fate gives motion to every individual thing, and in the place and under the form appropriated to it.¶ For purueaunce enbraceþ alle þinges to hepe. al þouȝ þatþei ben dyuerseandal þouȝ þei ben wiþ outen fyn. butdestynie departeþandordeyneþ alle þinges singlerly3876anddiuideþ. in moeuynges. in places. in formes. intymes. departiþ [as] þus.So that the explication of this order of things wrapt up in the divine intelligence is Providence; and being unfolded according to time and othercircumstances,may be called Fate.so þat þe vnfoldyng of temporelordenaunce assembledandooned in þe lokyng ofþe deuyne þouȝt ¶ Is purueaunceandþilke same3880assemblynge.andoonyng diuidedandvnfolden bytymes. lat þat ben called destine.[* fol. 30b.]Though these things appear to differ, yet one of them depends on the other, for the order of Fate proceeds from the unity of Providence.andal be *it so þatþise þinges ben dyuerse. ȝitte naþeles hangeþ þat oonon þat oþer. forwhi þe ordre destinal procediþ of þe3884simplicite of purueaunce.For as a workman, who has formed in his head the plan of a work which he is desirous to finish, executes it afterwards, and produces after a time all the different parts of the model which he has conceived;for ryȝt as a werkmanþataperceiueþ in hys þouȝt þe forme of þe þing þat he wilmake moeueþ þe effect of þe werke.andlediþ þat hehad[de] loked byforne in hys þouȝt symplyandpresently3888by temporel þouȝt.so God in the plan of his Providence disposes everything to be brought about in a certain order and in a proper time;¶ Certys ryȝt so god disponiþin hys purueaunce singlerlyandstably þe þingesþat ben to done. but he amynistreþ in many maneresandin dyuerse tymes by destyne. þilke same þinges3892þat he haþ disponed þan wheþir þat destine be excercised.PROVIDENCE CONTROLS FATE.and afterwards, by the ministry of Fate, he accomplishes what he has planned, conformably to that order and that time.eyþer by somme dyuyne spirites seruaunteȝ toþe deuyne purueaunce. or ellys by somme soule (animamundi). or ellys by al nature seruynge to god. or ellys3896by þe celestial moeuyng of sterres. or ellys by þe vertueof aungels. or ellys by þe dyuerse subtilite of deueles.or ellys by any of hem. or ellys by hem alle þe destynalordynaunce is ywouen or accomplissed. certys it is open3900þing þat þe purueaunce is an vnmoeueableandsympleforme of þinges to done.andþe moeueable bondeandþe temporel ordynaunce of þinges whiche þat þe deuynesimplicite of purueaunce haþ ordeyned to done. þat is3904destine.So then, however Fate be exercised, it is evident that things subject to Destiny are under the control of Providence, which disposes Destiny.For whiche it is þat alle þinges þat ben putvndir destine ben certys subgitȝ to purueaunce. towhiche purueaunce destine it self is subgitandvndir.But some things under Providence are exempt from the control of Fate; being stably fixed near to the Divinity himself, and beyond the movement of Destiny.¶ But somme þinges ben put vndir purueaunce þat3908sourmounten þe ordinaunce of destine.andþo benþilke þat stably ben yficched ney to þe first godhed þeisourmounten þe ordre of destinal moeuablite.For even, as among several circles revolving round one common centre, that which is innermost approaches nearest to the simplicity of the middle points, and is, as it were, a centre, round which the outward ones revolve;¶ Forryȝt as cercles þat tournen aboute a same Centre or3912about a poynt. þilke cercle þat is inrest or moost wiþ-ynneioineþ to þe symplesse of þe myddelandis as itwere a Centre or a poynt to þat oþer cercles þat tournenaboutenhym.whilst the outermost, revolving in a wider circumference, the further it is from the centre describes a larger space—but yet, if this circle or anything else be joined to the middle point, it is constrained to be immovable.¶ and þilke þat is outerest compased by3916larger envyronnynge is vnfolden by larger spaces in somochel as it is forþest fro þe mydel symplicite of þepoynt. and yif þer be any þing þat knytteþandfelawshippeþhym selfe to þilke mydel poynt it is constreyned3920in to symplicite. þat is to seyn in to [vn]moeueablete.andit ceseth to ben shadandto fletindyuersly.By parity of reason, the further anything is removed from the first intelligence, so much the more is it under the control of Destiny;¶ Ryȝtso by semblable resoun. þilke þinge þat departiþ firþestfro þe first þouȝt of god. it is vnfoldenandsummittid3924to grettere bondes of destine.and the nearer anything approaches to this Intelligence, the centre of all things, the more stable it becomes, and the less dependent upon Destiny.and in so moche is þeþing more freeandlovs fro destyne as it axeþandholdeþ hym ner to þilke Centre of þinges. þat is toseyne god.DESTINY RULES NATURE.And if we suppose that the thing in question is joined to the stability of the supreme mind, it then becomes immovable, and is beyond the necessity and power of destiny.¶ and if þe þinge cleueþ to þe stedfastnesse3928of þe þouȝt of god.andbe wiþ oute moeuyng certys itsourmounteþ þe necessite of destyne.As reasoning is to the understanding, as that which is produced to that which exists of itself, as time to eternity, as the circle to the centre, so is the movable order of Fate to the stable simplicity of Providence.þan ryȝt swichecomparisounas [it] is of skilynge to vndirstondyngandof þing þat is engendred to þing þat is.andof tyme to3932eternite.andof þe cercle to þe Centre. ryȝt so is þeordre of moeueable destine to þe stable symplicite ofpurueaunce.Destiny rules nature.¶ þilke ordinaunce moeueþ þe heueneandþe sterresandattempreþ þe elymentȝ to gider3936amonges hem self.andtransformeþ hem by enterchaungablemutacioun. ¶ and þilke same ordre neweþaȝein alle þinges growyngandfallyng a-doune by sembleablesprogressiouns of seedesandof sexes. þat is3940to sein. maleandfemale.It controls the actions of men by an indissoluble chain of causes, and is, like their origin, immutable.and þis ilke ordre constreyneþþe fortunesandþe dedes of men by a bonde of causesnat able to ben vnbounden (indissolubili). þe whichedestinal causes whanne þei passen oute fro þe bygynnynges3944of þe vnmoeueable purueaunce it mot nedesbe þat þei ne be nat mutable.Thus, then, are all things well conducted, since that invariable order of cause has its origin in the simplicity of the Divine mind,andþus ben þe þinges fulwel ygouerned.[* fol. 31.]yif þat þe symplicite dwellynge *in þedeuyne þouȝt sheweþ furþe þe ordre of causes.and by its inherent immutability exercises a restraint upon mutable things, and preserves them from irregularity.vnable to3948be I-bowed.andþis ordre constreyneþ by hys proprestablete þe moeueable þinges. or ellys þei sholde fletenfolilyTo those who understand not this order, things appear confused—nevertheless, the proper condition of all things directs and inclines it to their true good.for whiche it is þat alle þinges semen to be confusandtrouble to vs men. for we ne mowe nat considere3952þilke ordinaunce. ¶ Naþeles þe propre manere ofeuery þing dressynge hem to goode disponit hem alle.For there is nothing done for the sake of evil, notevenby the wicked, who, in seeking for felicity, are led astray by crooked error.for þere nis no þinge don for cause of yuel. ne þilkeþing þat is don by wicked[e] folk nis nat don for yuel3956þe whiche shrewes as I haue shewed [ful] plentiuouslyseken goode. but wicked errour mystourniþ hem.NOTHING DONE FOR EVIL’S SAKE.But the order proceeding from the centre of supreme goodness does not mislead any.¶ Ne þe ordre comynge fro þe poynt of souereyne goode nedeclineþ nat fro hys bygynnynge.But you may say, what greater confusion can there be than that both prosperous and adverse things should at times happen to good men, and that evil men should at one time enjoy their desires and at another be tormented by hateful things.but þou mayst sein3960what vnreste may ben a wors confusiounþan þat goodemen han somme tyme aduersite.andsomtyme prosperite.¶ and shrewes also han now þinges þat þeidesiren.andnow þinges þat þei haten ¶ wheþer men3964lyuen now in swiche hoolnesse of þouȝt. as who seiþ.Are men wise enough to discover, whether those whom they believe to be virtuous or wicked, are so in reality?ben men now so wise. þat swiche folk as þei demen toben goode folk or shrewes þat it mot nedes ben þat folkben swiche as þei wenen.Opinions differ as to this matter. Some who are deemed worthy of reward by one person, are deemed unworthy by another.but in þis manere þe domes3968of men discorden. þat þilke men þat somme folk demenworþi of mede. oþer folk demen hem worþi of tourment.But, suppose it were possible for one to distinguish with certainty between the good and the bad?but lat vs graunt[e] I pose þat som man may wel demenor knowen þe goode folkandþe badde.Then he must have as accurate a knowledge of the mind as one has of the body.May he þan3972knowenandseen þilke inrest attemperaunce of corages.as it haþ ben wont to be said of bodyes. as who saiþmay a man spekenanddetermine of attemperaunce incorages. as men were wont to demen or speken of complexiouns3976andattemperaunces of bodies (q’ non).ne it [ne] is nat an vnlyke miracle to hem þat ne knowenit nat.It is miraculous to him who knows it not, why sweet things are agreeable to some bodies, and bitter to others; why some sick persons are relieved by lenitives and others by sharper remedies.¶ As who seiþ. but is lyke a merueil or amiracle to hem þat ne knowenit nat. whi þat swete3980þinges [ben] couenable to some bodies þat ben hoolandto some bodies bittre þinges ben couenable.andalsowhi þat some seke folk ben holpen withlyȝt medicines[andsome folk ben holpen withsharppe medicynes]It is no marvel to the leech, who knows the causes of disease, and their cures.but3984naþeles þe leche þat knoweþ þe manereandþe attemperaunceof heeleandof maladie ne merueileþ of it noþing.What constitutes the health of the mind, but goodness? And what are its maladies, but vice?but what oþer þing semeþ hele of corages butbounteandprowesse.andwhat oþer þing semeþ maladie3988of corages but vices.Who is the preserver of good, or the driver away of evil, but God, the physician of souls, who knows what is necessary for men, and bestows it upon them?who is ellys kepere of good ordryuere awey of yuel but god gouernourandleecher ofþouȝtes. þe whiche god whanhe haþ by-holden from þeheye toure of hys purueaunce he knoweþ what is3992couenable to euery wyȝt.andleneþ hem þat he wot[þat] is couenable to hem.From this sourcespringsthat great marvel—the order of destiny—wrought by the wisdom of God, and marveled at by ignorant men.Loo here of comeþandhere of is don þis noble miracle of þe ordre destinal.GOD THE SOUL’S PHYSICIAN.whan god þat alle knoweþ doþ swiche þing. of whiche3996þing [þat] vnknowyng folk ben astonedBut, now let us notice a few things concerning the depth of the Divine knowledge which human reason may comprehend.but forto constreineas who seiþ ¶ But forto comprehendeandtellea fewe þinges of þe deuyne depnesse þe whiche þat mansresounmay vnderstonde.The man you deem just, may appear otherwise to the omniscient eye of Providence.¶ þilk man þat þou wenest4000to ben ryȝt Iusteandryȝt kepyng of equite. þe contrarieof þat semeþ to þe deuyne purueaunce þat al woot.¶ And lucan my familier telleþ þat þe victories causeliked[e] to þe goddesandcauses ouercomen liked[e] to4004catoun.When you see apparent irregularities—unexpected and unwished for—deem them to be rightly done.þan what so euer þou mayst seen þat is don inþis [world] vnhoped or vnwened. certys it is þe ryȝt[e]ordre of þinges. but as to þi wicked[e] oppiniounit is aconfusioun.Let us suppose a man so well behaved, as to be approved of God and man—but not endowed with firmness of mind, so that the reverses of fortune will cause him to forgo his probity, since with it he cannot retain his prosperity.but I suppose þat som man be so wel yþewed.4008þat þe deuyne Iugementandþe Iugement of mankyndeaccorden hem to gidre of hym. but he is so vnstedfastof corage [þat] yif any aduersite come to hym he woldefor-leten perauenture to continue innocence by þe4012whiche he ne may nat wiþholden fortune.A wise Providence, knowing that adversity might destroy this man’s integrity, averts from him that adversity which he is not able to sustain.¶ þan þewise dispensaciounof god spareþ hym þe whiche[* fol. 31b.]manere aduersite *myȝt[e] enpeyren. ¶ For þat godwil nat suffren hym to trauaile. to whom þat trauayl4016nis nat couenable.Another man is thoroughly virtuous, and approaches to the purity of the deity—him Providence deems it an injustice to oppress by adversity, and therefore exempts him even from bodily disease.¶ An oþerman is perfit in alleuertues.andis an holy manandneye to god so þat þepurueaunce of god wolde demen þat it were a felonyþat he were touched wiþ any aduersites. so þat he ne4020wil nat suffre þat swiche a man be moeued wiþ anymanere maladie. ¶ But so as seide a philosophre [themoore excellent by me]. þe aduersites comen nat (heseide in grec;) þere þat uertues han edified þe bodie4024of þe holy man.Providence often gives the direction of public affairs to good men, in order to curb and restrain the malice of the wicked.and ofte tyme it bitideþ þat þesomme of þinges þat ben to don is taken to good folkto gouerne. for þat þe malice habundaunt of shrewessholde ben abatid.To some is given a mixture of good and evil, according to what is most suitable to the dispositions of their minds.andgod ȝeueþanddepartiþ to oþer4028folk prosp[er]itesandaduersites ymedeled to hepe aftirþe qualite of hire coragesandremordiþ som folk byaduersites.Upon some are laid moderate afflictions, lest they wax proud by too long a course of prosperity.for þei ne sholden nat wexen proude bylonge welefulnesse.Others suffer great adversities that their virtues may be exercised, and strengthened by the practice of patience.andoþer folk he suffreþ to ben4032trauayled wiþ harde þinges. ¶ For þat þei sholden confermeþe vertues of corage by þe vsageandexercitaciounof pacience.Some fear to be afflicted with what they are able to endure. Others despise what they are unable to bear; and God punishes them with calamities, to make them sensible of their presumption.and oþer folke dreden more þen þei auȝtenþe wiche þei myȝt[en] wel beren.andþilke folk god4036lediþ in to experience of hem self by aspreandsorwefulþinges.Many have purchased a great name by a glorious death.¶ And many oþer folk han bouȝt honorablerenoune of þis worlde by þe pris of glorious deeþ.Others by their unshaken fortitude, have shown that virtue cannot be overcome by adversity.and som men þat ne mowen nat ben ouer-comen by4040tourment han ȝeuen ensample to oþer folk þat vertue nemay nat be ouer-comen by aduersites.The sidenote “Others despise what they are unable to bear” does not correspond to anything in the text. Skeat’s edition includes the phrase “and somme dispyse that they mowe nat beren” (Book IV, Prose 6:Ita Est Inquam).HOW PROVIDENCE DEALS WITH MANKIND.These things are done justly, and in order, and are for the good of those to whom they happen.¶ and of alleþise þinges þer nis no doute þat þei ne ben don ryȝtfullyandordeinly to þe profit of hem to whom we4044seen þise þinges bitide.From the same causes it happens, that sometimes adversity and sometimes prosperity falls to the lot of the wicked.¶ For certys þat aduersitecomeþ some tyme to shrewes.andsome tyme þat þeidesiren it comeþ of þise forseide causesNone are surprised to see bad men afflicted—they get what they deserve.andof sorwefulþinges þat bytyden to shrewes. Certys no man ne4048wondreþ. For alle menwenen þat þei han wel deserued it.Their punishment, too, may cause amendment, or deter others from like vices.andþei ben of wicked merite of whicheshrewes þe tourment som tyme agasteþ oþer to donefolies.andsom tyme it amendeþ hem þat suffren þe4052tourmentis.When the wicked enjoy felicity—the good should learn how little these external advantages are to be prized, which may fall to the lot of the most worthless.¶ And þe prosperite þat is ȝeuen toshrewes sheweþ a grete argument to good[e] folk whatþing þei sholde demen of þilk wilfulnesse þe whicheprosperite men seen ofte serue to shrewes.Another reason for dispensing worldly bliss to the wicked is, that indigence would prompt naturally violent and rapacious minds to commit the greatest enormities.in þe whiche4056þing I trowe þat god dispensiþ. for perauenture þe natureof som man is so ouerþrowyng to yuelandso vncouenableþat þe nedy pouerte of hys house-hold myȝt[e]raþer egren hym to done felonies.Their disease God cures by the medicine of money.and to þe maladie4060of hym god puttiþ remedie to ȝiuen hym rychesse.Some men will cease to do wrong for fear, lest their wealth be lost through their crimes.andsom oþer man byholdiþ hys conscience defouled wiþsynnesandmakiþ comparisounof his fortuneandofhym self ¶ and drediþ perauenture þat hys blisfulnesse4064of whiche þe vsage is ioyful to hym þat þe lesynge ofþilke blisfulnesse ne be nat sorweful to hym.andþerforehe wol chaunge hys maneres. and for he drediþto lese hys fortune. he forletiþ hys wickednesse.Upon others unmerited happiness is conferred, which at last precipitates them into deserved destruction.to4068oþer folk is welefulnesse yȝeuenvnworþily þe whicheouerþroweþ hem in to destrucciounþat þei han deserued.To some there is given the power of chastisement, in order both to exercise the virtues of the good and to punish the wicked.and to som oþer folk is ȝeuen power topunissen. for þat it shal be cause of continuaciounand4072exercisinge to good[e] folk.andcause of tourment toshrewes.For as there is no alliance between good and bad, so neither can the vicious agree together.¶ For so as þer nis none alyaunce bytwixegood[e] folkeandshrewes. ne shrewes ne mowen nataccordenamonges hem selfAnd how should they? Their vices make them at war with themselves, rending and tearing their consciences, and there is scarce anything they do, but what afterwards they disapprove of.andwhi nat. for shrewes4076discordenof hem self by her vices þe whiche vices al torenden her consciences.anddon oft[e] tyme þinges þewhiche þinges whan þei han don hem. þei demen þatþo þinges ne sholde nat han ben don.Hence arises a signal miracle brought about by Providence—that evil men have often made wicked men good.for whiche þinge4080þilke souereyne purueaunce haþ maked oft[e] tyme[faire] miracle so þat shrewes han maked oftymeshrewes to ben good[e] men.For these latter having suffered injuries from the former, have become virtuous, in order that they might not resemble those whom they so detested.for whan þat som shrewes[* fol. 32.]*seen þat þei suffren wrongfully felonies of oþer shrewes4084þei wexen eschaufed in to hat[e] of hem þat anoienhem.andretournen to þe fruit of uertue. when þeistudien to ben vnlyke to hemþat þei han hated.EVIL IS OVERRULED FOR GOOD.It is only the Divine power that can turn evil to good, overruling it for his own purposes.¶ Certys þis only is þe deuyne myȝt to þe whiche myȝt4088yueles ben þan good. whan it vseþ þo yueles couenablyanddraweþ out þe effect of any good. as who seiþ þatyuel is good oonly by þe myȝt of god. for þe myȝt ofgod ordeyneþ þilk yuel to good. For oon ordre enbrasiþ4092alle þinges. so þat what wyȝt [þat] departiþ froþe resounof þe ordre whiche þat is assigned to hym.algates ȝit he slideþ in to an oþerordre.Nothing occurs by the caprice of chance in the realms of Divine Providence.so þat noþingnis leueful to folye in þe realme of þe deuyne purueaunce.4096as who seiþ no þing nis wiþouten ordinaunce inþe realme of þe deuyne purueaunce.Since God is the governor of all things, it is not lawful to man to attempt to comprehend the whole of the Divine economy, or to explain it in words.¶ Syn þat þe ryȝtstrong[e] god gouerniþ alle þinges in þis worlde for itnis nat leueful to no man to comprehenden by witte ne4100vnfolden by worde alle þe subtil ordinauncesanddisposiciounsof þe deuyne entent.Let it suffice to know that God orders all things for the best.for oonly it auȝt[e]suffice to han loked þat god hym self makere of allenatures ordeyniþ and dressiþ alle þinges to good.And while he retains things created after his own likeness conformably to his goodness, he banishes evil by the cause of destiny out of his empire.while4104þat he hastiþ to wiþhalden þe þinges þat he haþ makedin to hys semblaunce. þat is to seyn forto wiþholdenþinges in to good. for he hym self is good he chaseþoute al yuel of þe boundes of hys communalite by þe4108ordre of necessite destinable.So that those evils which you seem to see are only imaginary.For whiche it folweþ þatyif þou loke þe purueaunce ordeynynge þe þinges þatmen wenen ben haboundaunt in erþes. þou ne shalt notseen in no place no þing of yuel.But you are exhausted and weary with the prolixity of my reasoning, and look for relief from the harmony of my verse.¶ but I se now þat4112þou art charged wiþ þe weyȝte of þe questiou[n]andwery wiþ lengþe of my resoun.andþat þou abidest somswetnesse of songe.Take, then, this draught, with which when refreshed, you may more strongly proceed to higher matters.tak þanþis drauȝtandwhan þouart wel refresshedandrefet þou shalt ben more stedfast4116to stye in to heyere questiouns.3823byhyȝt—by-hyhte3824hidde—hyd3826preye—preeydiuise—deuyse3827do—don3828gretely—gretly3829 [what]—from C.3832þere auȝt—ther awht3834swiche—swychoon—o3835wiþouten noumbre—with-owte nowmbyr3836waxen—wexen3837þere—ther3838constreined[e]—constreynede3839lyuely—lyfly3840witte—wit3843hap—happe3845weyȝt—wyht3848wole—wol3850þow—MS. now, C. þoumost suffren—MS. moste to souereyne; C. most suffren3851þilk—thilke3853þo—sospak—MS. spake, C. spaka[s]—as3856alle—al3858 [and——thowht]—from C.yset—MS. ysette, C. yset3859toure—towrseyne—seynheyȝt—heyhte3861don—done3862clerenesse—klennesse3872cleuynge—clyuynge3875wiþ outen fyn—Infynyte3876singlerly—syngulerly3877in(3)—MS.and, C. in3878departiþ—omitted[as]—from C.so þat—lat3884on—of3886wil—wol3888had[de]—haddesymply—symplely3889þouȝt—ordinaunce3890singlerly—syngulerlystably—stablely3893haþ—MS. haþe3894eyþer—owtherseruaunteȝ—MS. seruaunceȝ3895somme—som3896al—alle3897moeuyng—moeuynges3900ywouen—MS. ywonnen, C. ywouenor—and3902bonde—bond3904haþ—MS. haþe3905whiche—which3912as—as of3913about—a-bowteinrest—innerest3917larger(1)—a large3918mochel—mocheforþest—ferthere3920selfe—self3921 [vn]moeueablete—vnmoeuablete3922ceseth—MS. fleþe, C. cesith3923þinge—thing3924of—MS. to, C. of3926lovs—laus3927ner—nere3928seyne—seynþinge cleueþ—thing clyuethstedfastnesse—stydefastnesse3930swiche—swych3931 [it]—from C.3932to(2)—MS. of, C. to3937enterchaungable—MS. enterchaungyngable, C. entrechaungeable3939a-doune—a-downsembleables—semblable3942bonde—bond3943ben vnbounden—be vnbownde3944oute—owt3948furþe—forth3949I-bowed—MS. vnbounden, C. I-bowed3950sholde—sholden3951whiche—which3952mowe—mowen3956wicked[e]—wykkede3957 [ful]—from C.3958-9goode—good3960declineþ—MS. enclineþ, C. declynyth3961wors—worse3962somme tyme—somtyme3965swiche—swych3967goode—goodmot—moste3971graunt[e]—graunte3973inrest—Inneryste3974haþ—MS. haþesaid—MS. saide, C. seyd3975determine—determinen3978 [ne]—from C.vnlyke—vn-lyk3979lyke—lik3981 [ben]—from C.hool—hoole3984 [and——medicynes]—from C.3991haþ—MS. haþe3993wot—MS. wote, C. wot3994 [þat]—from C.3995don—MS. done, C. donmiracle—MS. mirache, C. myracleordre—MS. ordre of3996alle—aldoþ—MS. doþewhiche—which3997 [þat]—from C.3999mans—mannes4000þilk—thilke4004liked[e] (both)—lykede4005is don—MS. is to don4006[world]—from C.ryȝt[e]—ryhte4007wicked[e]—wykkede4010vnstedfast—vnstydefast4011 [þat]—from C.wolde—wol4015manere—manmyȝt[e]—myhte4016wil—wol4018neye—negh4021wil—wolswiche—swych4022manere—bodyly4022-3 [the——me]—from C.4023þe aduersites——nat—omitted4024þere—omitted4026don—doneto(2)—MS. soto good——gouerne—to gouerne to goode folk4028oþer—oothre4030som—some4031sholden—sholde4033conferme—confermen4034corage—corages4036myȝt[en]—myhten4037hem—hymsorweful—sorwful4038oþer—oothre4039worlde—worldof(2)—of the4041oþer—othre4046comeþ—comthsome(both)—somþat þei—MS. þei þat, C. þat that they4047comeþ—comthsorweful—sorwful4050wicked—wykkedemerite—MS. uerite, C. meryte4051oþer—oothredone—don4052folies—felonies4054grete—gretgood[e]—goode4055sholde—sholdenþilk—thilke4056serue—seruenwhiche—which4057dispensiþ—MS. dispisiþ, C. dispensith4059myȝt[e]—myhte4060done—don4061rychesse—Rychesses4065whiche—which4068 MS. wrongly insertswelefulnesseafterwickednesse4069-71oþer—oothre4073good[e]—goode4074none—non4075good[e]—goode4076accorden—acordy4078don—MS. done, C. donoft[e]—ofte4079don—MS. done, C. don4080sholde—sholdenwhiche þinge—which thing4081haþ—MS. haþeoft[e]—ofte4082 [faire]—from C.oftyme—omitted4083good[e]—goode4085hat[e]—hateanoien—anoyeden4087studien—omittedvnlyke—vnlyk4089-90good—goode4092þilk—thilke4093 [þat]—from C.4094þe(2)—thilkewhiche—which4096realme—Reame4099strong[e]—strongeworlde—world4100no—omittedwitte—wit4101worde alle—word al4102auȝt[e]—owhte4104good while—goode wyl4105haþ—MS. haþe4108of(1)—fro4109whiche—which4111ben haboundaunt—ben outraious / or habowndant4115tak—MS. take, C. tak4116refet—refectshalt ben—shal bestedfast—stydefastLOVE TEMPERS ALL THINGS.[The syxte Metur.]SI UIS CELSI IURA.Yif þou woltIf thou wouldst explore the laws of the high Thunderer, behold the lofty heavens, where, bound by fixed laws, the stars keep their ancient peace.demen in þi pureþouȝt þe ryȝtes or þelawes of þe heye þund[ere]re. þat is to seyne of god.loke þouandbihold þe heyȝtes of souereyne heuene.4120¶ þere kepen þe sterres by ryȝtful alliaunce of þingeshir olde pees.There the rosy Sun does not invade the moon’s colder sphere. Nor doth the Bear stray from his appointed bounds, to quench his light in the western main.þe sonne ymoeued by hys rody fire. nedestourbiþ nat þe colde cercle of þe moone. ¶ Ne þesterre yclepid þe bere. þat encliniþ hys rauyssynge4124courses abouten þe souereyne heyȝt of þe worlde. ne þesame sterre vrsa nis neuer mo wasshen in þe depewesterne see. ne coueitiþ nat to dyȝen hys flaumbes inþe see of [the] occian. al þouȝ he see oþer sterres yplounged4128in to þe see.Vesper always makes its wonted appearance at eve. Lucifer ushers in the morn.¶ And hesperus þe sterrebodiþandtelliþ alwey þe late nyȝtes. And lucifer þesterre bryngeþ aȝeyne þe clere day.So mutual love moves all things, and from the starry region banishes all strife.¶ And þus makiþloue enterchaungeable þe perdurable courses.andþus4132is discordable bataile yput oute of þe contre of þe sterres.This concord in equal measures tempers the elements, so that the moist atoms war no more with the dry, nor heat with cold contends; but the aspiring flame soars aloft, while down the heavy earth descends.þis accordaunce attempreþ by euene-lyke manere[s] þeelementes. þat þe moyste þinges striuen nat wiþ þedrye þinges. but ȝiuen place by stoundes. and þat þe4136colde þinges ioynen hem by feiþ to þe hote þinges.andþat þe lyȝt[e] fyre arist in to heyȝte.andþe heuy erþesaualen by her weyȝtes.By these same causes the flowing year yields sweet smells in the warm spring-tide; the hot summer ripens the corn.¶ by þise same cause þe flouryyere ȝeldeþ swote smellys in þe fyrste somer sesoun4140warmynge.andþe hote somer dryeþ þe cornes.Autumn comes crowned with plenty, and winter wets the earth with showers.andautumpne comeþ aȝeyne heuy of apples. and þe fletyngreyne bydeweþ þe wynter. þis attemperaunce noryssiþandbrynggeþ furþe al þinge þat brediþ lyfe in þis4144worlde.These changes give life and growth to all that breathe; and at last by death efface whatever has had birth.¶ and þilk same attemperaunce rauyssyng hideþ[* fol. 32b.]andbynymeþanddrencheþ vndir þe last[e] deþe alle*þinges yborn.Meanwhile the world’s Creator, the Source of all, the Lawgiver, the wise Judge, sits above equitably directing all things.¶ Amonges þise þinges sitteþ þe heyemakere kyngandlorde. welleandbygynnynge. lawe4148andwise Iuge. to don equiteandgouerniþandencliniþþe bridles of þinges.Those things which have been set in motion by him are also checked and forced to move in an endless round, lest they go from their source, and become chaotic.andþo þinges þat he stireþ to donby moeuynge he wiþdraweþandarestiþandaffermiþ þemoeueable or wandryng þinges. ¶ For ȝif þat he ne4152clepiþ nat aȝein þe ryȝt goynge of þinges.andȝif þat hene constreyned[e] hem nat eftesones in to roundenesseenclined þe þinges þat ben now continued by stableordinaunce. þei sholde deperten from hir welle. þat is4156to sein from hir bygynnyngeandfailen. þat is to seintournen in to nauȝt.This love is common to all things, and all things tend to good; so, urged by this, they all revert to that First Cause that gave them being.¶ þis is þe commune loue of alleþinges.andalle þinges axen to be holden by þe fyn ofgood. For ellys ne myȝten þei nat lasten yif þei ne4160come nat eftesones aȝeine by loue retourned to þe causeþat haþ ȝeuen hembeynge. þat is to seyn to god.
3760goode—good3761haþ—MS. haþenat—omittedleuer—leuere3762þan—MS. þat, C. than3763redoutable—MS. redentable, C. redowtable3764stronge—strongclerely—clerly3766 [the]—from C.3767neyȝboures—nesshebors3769lawful—laweful3771goode—good3772 [þat]—from C.3775grete—gret3776to witen—forto weten3778trowed[e]—trowedealle—al3779were—weerenfortuouse—fortunous3780myne—myn3781good[e]—goode3782yuel—yuelis3783hardnesse—hardnesses3784 [he]—from C.wille—wyl3785difference—MS. differenee3786doþ—MS. doþehap—happe3787 [it]—from C.it—ne it3788confus—confuse3789alle—al3791good[e]—goode3793ne—omitted
3760goode—good
3761haþ—MS. haþenat—omittedleuer—leuere
3762þan—MS. þat, C. than
3763redoutable—MS. redentable, C. redowtable
3764stronge—strongclerely—clerly
3766 [the]—from C.
3767neyȝboures—nesshebors
3769lawful—laweful
3771goode—good
3772 [þat]—from C.
3775grete—gret
3776to witen—forto weten
3778trowed[e]—trowedealle—al
3779were—weerenfortuouse—fortunous
3780myne—myn
3781good[e]—goode
3782yuel—yuelis
3783hardnesse—hardnesses
3784 [he]—from C.wille—wyl
3785difference—MS. differenee
3786doþ—MS. doþehap—happe
3787 [it]—from C.it—ne it
3788confus—confuse
3789alle—al
3791good[e]—goode
3793ne—omitted
THE HIDDEN CAUSES OF THINGS.
Who so þat neHe who knows not that the Bear is seen near the Pole, nor has observed the path of Boötes, will marvel at their appearance.knowe nat þe sterres of arctourytourned neye to þe souereyne contre or point.þat is to seyne ytourned neye to þe souereyne pool of þe3796firmamentandwoot nat whi þe sterre boetes passeþ orgaderiþ his wey[n]es.anddrencheþ his late flaumbes inþe see.andwhi þat boetes þe sterre vnfoldiþ his ouerswifte arisynges. þan shal he wondrenof þe lawe of þe3800heye eyre.The vulgar are alarmed when shadows terrestrial obscure the moon’s brightness, causing the stars to be displayed.andeke if þat he ne knowe nat why þat þehornes of þe ful[le] moene waxen paleandinfect by þeboundes of þe derke nyȝt ¶ and how þe moene dirkandconfuse discouereþ þe sterres. þat she had[de]3804ycouered by hir clere visage.Thinking the eclipse the result of enchantment, they sought to destroy the charms by the tinkling of brazen vessels or cymbals.þe commune errour moeueþfolkandmakiþ wery hir bacines of bras by þikkestrookes. þat is to seyne þat þer is a maner poeple þathyȝt[e] coribandes þat wenen þat whan þe moone is in3808þe eclips þat it be enchauntid. and þerfore forto rescoweþe moone þei betyn hire basines wiþ þikke strokes.Yet none marvel when the north-west wind renders the sea tempestuous; nor when vast heaps of congealed snow are melted by the warm rays of the sun, because the causes are apparent.¶ Ne no man ne wondreþ whan þe blastes of þe wyndechorus betyn þe strondes of þe see by quakynge floodes.3812ne no man ne wondreþ whan þe weyȝte of þe snoweyhardid by þe colde. is resolued by þe brennynge heteof phebus þe sonne. ¶ For here seen men redyly þecauses.[* fol. 30.]Things whose causes are unknown disquiet the human mind.but þe *causes yhid þat is to seye in heuene3816trouble þe brestes of men.The fickle mob stands amazed at every rare or sudden phenomenon.¶ þe moeueable poeple isa-stoned of alle þinges þat comen seldeandsodeynely inoure age.Fear and wonder, however, soon cease when ignorance given place to certain knowledge.but yif þe troubly errour of oure ignorancedepartid[e] from vs. so þat we wisten þe causes whi þat3820swiche þinges bitiden. certys þei sholdencesse to semewondres.
3794arctour—MS. aritour3795neye—neygh3796seyne—seynneye—nygh3797-99boetes—MS. boeces, C. boetes3798his(1)—hisewey[n]es—weynes3802ful[le]—fulle3804had[de]—hadde3806bacines—MS. batinesþikke—MS. þilke, C. thilke3807seyne—seyn3808hyȝt[e]—hihte3809eclips—eclypse3812chorus—MS. thorus, C. chorus3813snowe—sonwh = snowh3815here—herredyly—redely3816yhid—MS. yhidde, C. I-hidseye—seyn3817trouble—trowblen3820departid[e]from—departede fro
3794arctour—MS. aritour
3795neye—neygh
3796seyne—seynneye—nygh
3797-99boetes—MS. boeces, C. boetes
3798his(1)—hisewey[n]es—weynes
3802ful[le]—fulle
3804had[de]—hadde
3806bacines—MS. batinesþikke—MS. þilke, C. thilke
3807seyne—seyn
3808hyȝt[e]—hihte
3809eclips—eclypse
3812chorus—MS. thorus, C. chorus
3813snowe—sonwh = snowh
3815here—herredyly—redely
3816yhid—MS. yhidde, C. I-hidseye—seyn
3817trouble—trowblen
3820departid[e]from—departede fro
FIVE GREAT QUESTIONS.
Þvs isB.So it is. But as thou hast promised to unfold the hidden causes of things, and unveil things wrapt up in darkness; I pray thee deliver me from my present perplexity, and explain the mystery I mentioned to you.it quod I. but so as þou hast ȝeuen or byhyȝtme to vnwrappenþe hidde causes of þinges ¶ and3824to discoueren me þe resouns couered withdirknesses Ipreye þe þat þou diuiseandIuge me of þis matere.andþat þou do me to vndrestondenit. ¶ For þis miracleor þis wondre troubleþ me ryȝt gretely.P.You ask me to declare to you the most intricate of all questions, which I am afraid can scarce be answered.andþan she a3828litel [what] smylyng seide. ¶ þou clepest me quodshe to telle þing. þat is grettest of alle þinges þat mowenben axed. ¶ And to þe whiche questiounvnneþ[e]s isþere auȝt ynow to lauen it. as who seiþ. vnneþes is þer3832suffisauntly any þing to answere perfitly to þi questioun.For the subject is of such a kind, that when one doubt is removed, innumerable others, like the heads of the hydra, spring up.¶ For þe matere of it is swiche þat whan oon doute isdeterminedandkut awey þer wexenoþer doutes wiþ-outennoumbre. ryȝt as þe heuedes waxen of ydre þe3836serpent þat hercules slouȝ.Nor would there be any end of them unless they were restrained by a quick and vigorous effort of the mind.¶ Ne þere ne were nomanere ne noon ende. but yif þat a wyȝt constreined[e]þo doutes. by a ryȝt lyuelyanda quik fire of þouȝt. þatis to seyn by vigourandstrengþe of witte.The question whereof you want a solution embraces the five following points: 1. Simplicity, or unity of Providence. 2. The order and course of Destiny.¶ For in3840þis matere menweren wont to maken questiouns of þesimplicite of þe purueaunce of godandof þe ordre ofdestine.3. Sudden chance. 4. Prescience of God, and divine predestination. 5. Free-will.andof sodeyne hap.andof þe knowyngandpredestinacioundeuineandof þe lyberte of fre wille.3844þe whiche þing þou þi self aperceiust wel of what weyȝtþei ben. but for as mochel as þe knowynge of þiseþinges is a manere porciounto þe medicine to þe. al be itso þat I haue lytel tyme to don it.I will try to treat of these things:—ȝit naþeles I wole3848enforcen me to shewe somwhat of it. ¶ but al þouȝþe norissinges of dite of musike deliteþ þe þow mostsuffren.andforberen a litel of þilk delite while þat Iweue (contexo) to þe resouns yknyt by ordre ¶ As it likeþ3852to þe quod I so do.Resuming her discourse as from a new principle, Philosophy argued as follows:—¶ þo spak she ryȝt a[s] by an oþerbygynnyn[ge]andseide þus.The generation of all things, every progression of things liable to change, and everything that moveth, derive their causes, order, and form from the immutability of the divine understanding.¶ þe engendrynge of alleþinges quod sheandalle þe progressiouns of muuablenature.andalle þat moeueþ in any manere takiþ hys3856causes. hys ordre.andhys formes. of þe stablenesse of þedeuyne þouȝtProvidence directs all things by a variety of means.[andthilke deuyne thowht] þat is ysetandput in þe toure. þat is to seyne in þe heyȝt of þe simpliciteof god. stablisiþ many manere gyses to þinges þat3860ben to don.
OF FATE AND PROVIDENCE.
These means, referred only to the divine intelligence, are called Providence; but when contemplated in relation to the things which receive motion and order from them, are called Destiny.¶ þe whiche manere whan þat men lokenit inþilke pure clerenesse of þe deuyne intelligence. itis ycleped purueaunce ¶ but whan þilke manere is referredby mento þinges þat it moeueþanddisponeþ þan3864of olde men. it was cleped destine.Reflection on the efficacy of the one and the other will soon cause us to see their differences.¶ þe whicheþinges yif þat any wyȝt lokeþ wel in his þouȝt.þe strengþe of þat oonandof þat oþer he shal lyȝtly mowenseen þat þise two þinges ben diuers.Providence is the divine intelligence manifested in the disposition of worldly affairs.¶ For purueaunce3868is þilke deuyne resounþat is establissed in þe souereyneprince of þinges. þe whiche purueaunce disponiþ alleþinges.Destiny or Fate is that inherent state or condition of movable things by means whereof Providence retains them in the order in which she has placed them.but destine is þe disposiciounandordenauncecleuynge to moeuable þinges. by þe whiche disposicioun3872þe purueaunce knyteþ alle þinges in hire ordres.
Providence embraces all things, although diverse and infinite; but Fate gives motion to every individual thing, and in the place and under the form appropriated to it.¶ For purueaunce enbraceþ alle þinges to hepe. al þouȝ þatþei ben dyuerseandal þouȝ þei ben wiþ outen fyn. butdestynie departeþandordeyneþ alle þinges singlerly3876anddiuideþ. in moeuynges. in places. in formes. intymes. departiþ [as] þus.So that the explication of this order of things wrapt up in the divine intelligence is Providence; and being unfolded according to time and othercircumstances,may be called Fate.so þat þe vnfoldyng of temporelordenaunce assembledandooned in þe lokyng ofþe deuyne þouȝt ¶ Is purueaunceandþilke same3880assemblynge.andoonyng diuidedandvnfolden bytymes. lat þat ben called destine.[* fol. 30b.]Though these things appear to differ, yet one of them depends on the other, for the order of Fate proceeds from the unity of Providence.andal be *it so þatþise þinges ben dyuerse. ȝitte naþeles hangeþ þat oonon þat oþer. forwhi þe ordre destinal procediþ of þe3884simplicite of purueaunce.
For as a workman, who has formed in his head the plan of a work which he is desirous to finish, executes it afterwards, and produces after a time all the different parts of the model which he has conceived;for ryȝt as a werkmanþataperceiueþ in hys þouȝt þe forme of þe þing þat he wilmake moeueþ þe effect of þe werke.andlediþ þat hehad[de] loked byforne in hys þouȝt symplyandpresently3888by temporel þouȝt.so God in the plan of his Providence disposes everything to be brought about in a certain order and in a proper time;¶ Certys ryȝt so god disponiþin hys purueaunce singlerlyandstably þe þingesþat ben to done. but he amynistreþ in many maneresandin dyuerse tymes by destyne. þilke same þinges3892þat he haþ disponed þan wheþir þat destine be excercised.
PROVIDENCE CONTROLS FATE.
and afterwards, by the ministry of Fate, he accomplishes what he has planned, conformably to that order and that time.eyþer by somme dyuyne spirites seruaunteȝ toþe deuyne purueaunce. or ellys by somme soule (animamundi). or ellys by al nature seruynge to god. or ellys3896by þe celestial moeuyng of sterres. or ellys by þe vertueof aungels. or ellys by þe dyuerse subtilite of deueles.or ellys by any of hem. or ellys by hem alle þe destynalordynaunce is ywouen or accomplissed. certys it is open3900þing þat þe purueaunce is an vnmoeueableandsympleforme of þinges to done.andþe moeueable bondeandþe temporel ordynaunce of þinges whiche þat þe deuynesimplicite of purueaunce haþ ordeyned to done. þat is3904destine.So then, however Fate be exercised, it is evident that things subject to Destiny are under the control of Providence, which disposes Destiny.For whiche it is þat alle þinges þat ben putvndir destine ben certys subgitȝ to purueaunce. towhiche purueaunce destine it self is subgitandvndir.
But some things under Providence are exempt from the control of Fate; being stably fixed near to the Divinity himself, and beyond the movement of Destiny.¶ But somme þinges ben put vndir purueaunce þat3908sourmounten þe ordinaunce of destine.andþo benþilke þat stably ben yficched ney to þe first godhed þeisourmounten þe ordre of destinal moeuablite.For even, as among several circles revolving round one common centre, that which is innermost approaches nearest to the simplicity of the middle points, and is, as it were, a centre, round which the outward ones revolve;¶ Forryȝt as cercles þat tournen aboute a same Centre or3912about a poynt. þilke cercle þat is inrest or moost wiþ-ynneioineþ to þe symplesse of þe myddelandis as itwere a Centre or a poynt to þat oþer cercles þat tournenaboutenhym.whilst the outermost, revolving in a wider circumference, the further it is from the centre describes a larger space—but yet, if this circle or anything else be joined to the middle point, it is constrained to be immovable.¶ and þilke þat is outerest compased by3916larger envyronnynge is vnfolden by larger spaces in somochel as it is forþest fro þe mydel symplicite of þepoynt. and yif þer be any þing þat knytteþandfelawshippeþhym selfe to þilke mydel poynt it is constreyned3920in to symplicite. þat is to seyn in to [vn]moeueablete.andit ceseth to ben shadandto fletindyuersly.By parity of reason, the further anything is removed from the first intelligence, so much the more is it under the control of Destiny;¶ Ryȝtso by semblable resoun. þilke þinge þat departiþ firþestfro þe first þouȝt of god. it is vnfoldenandsummittid3924to grettere bondes of destine.and the nearer anything approaches to this Intelligence, the centre of all things, the more stable it becomes, and the less dependent upon Destiny.and in so moche is þeþing more freeandlovs fro destyne as it axeþandholdeþ hym ner to þilke Centre of þinges. þat is toseyne god.
DESTINY RULES NATURE.
And if we suppose that the thing in question is joined to the stability of the supreme mind, it then becomes immovable, and is beyond the necessity and power of destiny.¶ and if þe þinge cleueþ to þe stedfastnesse3928of þe þouȝt of god.andbe wiþ oute moeuyng certys itsourmounteþ þe necessite of destyne.As reasoning is to the understanding, as that which is produced to that which exists of itself, as time to eternity, as the circle to the centre, so is the movable order of Fate to the stable simplicity of Providence.þan ryȝt swichecomparisounas [it] is of skilynge to vndirstondyngandof þing þat is engendred to þing þat is.andof tyme to3932eternite.andof þe cercle to þe Centre. ryȝt so is þeordre of moeueable destine to þe stable symplicite ofpurueaunce.Destiny rules nature.¶ þilke ordinaunce moeueþ þe heueneandþe sterresandattempreþ þe elymentȝ to gider3936amonges hem self.andtransformeþ hem by enterchaungablemutacioun. ¶ and þilke same ordre neweþaȝein alle þinges growyngandfallyng a-doune by sembleablesprogressiouns of seedesandof sexes. þat is3940to sein. maleandfemale.It controls the actions of men by an indissoluble chain of causes, and is, like their origin, immutable.and þis ilke ordre constreyneþþe fortunesandþe dedes of men by a bonde of causesnat able to ben vnbounden (indissolubili). þe whichedestinal causes whanne þei passen oute fro þe bygynnynges3944of þe vnmoeueable purueaunce it mot nedesbe þat þei ne be nat mutable.Thus, then, are all things well conducted, since that invariable order of cause has its origin in the simplicity of the Divine mind,andþus ben þe þinges fulwel ygouerned.[* fol. 31.]yif þat þe symplicite dwellynge *in þedeuyne þouȝt sheweþ furþe þe ordre of causes.and by its inherent immutability exercises a restraint upon mutable things, and preserves them from irregularity.vnable to3948be I-bowed.andþis ordre constreyneþ by hys proprestablete þe moeueable þinges. or ellys þei sholde fletenfolilyTo those who understand not this order, things appear confused—nevertheless, the proper condition of all things directs and inclines it to their true good.for whiche it is þat alle þinges semen to be confusandtrouble to vs men. for we ne mowe nat considere3952þilke ordinaunce. ¶ Naþeles þe propre manere ofeuery þing dressynge hem to goode disponit hem alle.For there is nothing done for the sake of evil, notevenby the wicked, who, in seeking for felicity, are led astray by crooked error.for þere nis no þinge don for cause of yuel. ne þilkeþing þat is don by wicked[e] folk nis nat don for yuel3956þe whiche shrewes as I haue shewed [ful] plentiuouslyseken goode. but wicked errour mystourniþ hem.
NOTHING DONE FOR EVIL’S SAKE.
But the order proceeding from the centre of supreme goodness does not mislead any.¶ Ne þe ordre comynge fro þe poynt of souereyne goode nedeclineþ nat fro hys bygynnynge.But you may say, what greater confusion can there be than that both prosperous and adverse things should at times happen to good men, and that evil men should at one time enjoy their desires and at another be tormented by hateful things.but þou mayst sein3960what vnreste may ben a wors confusiounþan þat goodemen han somme tyme aduersite.andsomtyme prosperite.¶ and shrewes also han now þinges þat þeidesiren.andnow þinges þat þei haten ¶ wheþer men3964lyuen now in swiche hoolnesse of þouȝt. as who seiþ.
Are men wise enough to discover, whether those whom they believe to be virtuous or wicked, are so in reality?ben men now so wise. þat swiche folk as þei demen toben goode folk or shrewes þat it mot nedes ben þat folkben swiche as þei wenen.Opinions differ as to this matter. Some who are deemed worthy of reward by one person, are deemed unworthy by another.but in þis manere þe domes3968of men discorden. þat þilke men þat somme folk demenworþi of mede. oþer folk demen hem worþi of tourment.But, suppose it were possible for one to distinguish with certainty between the good and the bad?but lat vs graunt[e] I pose þat som man may wel demenor knowen þe goode folkandþe badde.Then he must have as accurate a knowledge of the mind as one has of the body.May he þan3972knowenandseen þilke inrest attemperaunce of corages.as it haþ ben wont to be said of bodyes. as who saiþmay a man spekenanddetermine of attemperaunce incorages. as men were wont to demen or speken of complexiouns3976andattemperaunces of bodies (q’ non).ne it [ne] is nat an vnlyke miracle to hem þat ne knowenit nat.It is miraculous to him who knows it not, why sweet things are agreeable to some bodies, and bitter to others; why some sick persons are relieved by lenitives and others by sharper remedies.¶ As who seiþ. but is lyke a merueil or amiracle to hem þat ne knowenit nat. whi þat swete3980þinges [ben] couenable to some bodies þat ben hoolandto some bodies bittre þinges ben couenable.andalsowhi þat some seke folk ben holpen withlyȝt medicines[andsome folk ben holpen withsharppe medicynes]It is no marvel to the leech, who knows the causes of disease, and their cures.but3984naþeles þe leche þat knoweþ þe manereandþe attemperaunceof heeleandof maladie ne merueileþ of it noþing.What constitutes the health of the mind, but goodness? And what are its maladies, but vice?but what oþer þing semeþ hele of corages butbounteandprowesse.andwhat oþer þing semeþ maladie3988of corages but vices.Who is the preserver of good, or the driver away of evil, but God, the physician of souls, who knows what is necessary for men, and bestows it upon them?who is ellys kepere of good ordryuere awey of yuel but god gouernourandleecher ofþouȝtes. þe whiche god whanhe haþ by-holden from þeheye toure of hys purueaunce he knoweþ what is3992couenable to euery wyȝt.andleneþ hem þat he wot[þat] is couenable to hem.From this sourcespringsthat great marvel—the order of destiny—wrought by the wisdom of God, and marveled at by ignorant men.Loo here of comeþandhere of is don þis noble miracle of þe ordre destinal.
GOD THE SOUL’S PHYSICIAN.
whan god þat alle knoweþ doþ swiche þing. of whiche3996þing [þat] vnknowyng folk ben astonedBut, now let us notice a few things concerning the depth of the Divine knowledge which human reason may comprehend.but forto constreineas who seiþ ¶ But forto comprehendeandtellea fewe þinges of þe deuyne depnesse þe whiche þat mansresounmay vnderstonde.The man you deem just, may appear otherwise to the omniscient eye of Providence.¶ þilk man þat þou wenest4000to ben ryȝt Iusteandryȝt kepyng of equite. þe contrarieof þat semeþ to þe deuyne purueaunce þat al woot.¶ And lucan my familier telleþ þat þe victories causeliked[e] to þe goddesandcauses ouercomen liked[e] to4004catoun.When you see apparent irregularities—unexpected and unwished for—deem them to be rightly done.þan what so euer þou mayst seen þat is don inþis [world] vnhoped or vnwened. certys it is þe ryȝt[e]ordre of þinges. but as to þi wicked[e] oppiniounit is aconfusioun.Let us suppose a man so well behaved, as to be approved of God and man—but not endowed with firmness of mind, so that the reverses of fortune will cause him to forgo his probity, since with it he cannot retain his prosperity.but I suppose þat som man be so wel yþewed.4008þat þe deuyne Iugementandþe Iugement of mankyndeaccorden hem to gidre of hym. but he is so vnstedfastof corage [þat] yif any aduersite come to hym he woldefor-leten perauenture to continue innocence by þe4012whiche he ne may nat wiþholden fortune.A wise Providence, knowing that adversity might destroy this man’s integrity, averts from him that adversity which he is not able to sustain.¶ þan þewise dispensaciounof god spareþ hym þe whiche[* fol. 31b.]manere aduersite *myȝt[e] enpeyren. ¶ For þat godwil nat suffren hym to trauaile. to whom þat trauayl4016nis nat couenable.Another man is thoroughly virtuous, and approaches to the purity of the deity—him Providence deems it an injustice to oppress by adversity, and therefore exempts him even from bodily disease.¶ An oþerman is perfit in alleuertues.andis an holy manandneye to god so þat þepurueaunce of god wolde demen þat it were a felonyþat he were touched wiþ any aduersites. so þat he ne4020wil nat suffre þat swiche a man be moeued wiþ anymanere maladie. ¶ But so as seide a philosophre [themoore excellent by me]. þe aduersites comen nat (heseide in grec;) þere þat uertues han edified þe bodie4024of þe holy man.Providence often gives the direction of public affairs to good men, in order to curb and restrain the malice of the wicked.and ofte tyme it bitideþ þat þesomme of þinges þat ben to don is taken to good folkto gouerne. for þat þe malice habundaunt of shrewessholde ben abatid.To some is given a mixture of good and evil, according to what is most suitable to the dispositions of their minds.andgod ȝeueþanddepartiþ to oþer4028folk prosp[er]itesandaduersites ymedeled to hepe aftirþe qualite of hire coragesandremordiþ som folk byaduersites.Upon some are laid moderate afflictions, lest they wax proud by too long a course of prosperity.for þei ne sholden nat wexen proude bylonge welefulnesse.Others suffer great adversities that their virtues may be exercised, and strengthened by the practice of patience.andoþer folk he suffreþ to ben4032trauayled wiþ harde þinges. ¶ For þat þei sholden confermeþe vertues of corage by þe vsageandexercitaciounof pacience.Some fear to be afflicted with what they are able to endure. Others despise what they are unable to bear; and God punishes them with calamities, to make them sensible of their presumption.and oþer folke dreden more þen þei auȝtenþe wiche þei myȝt[en] wel beren.andþilke folk god4036lediþ in to experience of hem self by aspreandsorwefulþinges.Many have purchased a great name by a glorious death.¶ And many oþer folk han bouȝt honorablerenoune of þis worlde by þe pris of glorious deeþ.Others by their unshaken fortitude, have shown that virtue cannot be overcome by adversity.and som men þat ne mowen nat ben ouer-comen by4040tourment han ȝeuen ensample to oþer folk þat vertue nemay nat be ouer-comen by aduersites.
The sidenote “Others despise what they are unable to bear” does not correspond to anything in the text. Skeat’s edition includes the phrase “and somme dispyse that they mowe nat beren” (Book IV, Prose 6:Ita Est Inquam).
HOW PROVIDENCE DEALS WITH MANKIND.
These things are done justly, and in order, and are for the good of those to whom they happen.¶ and of alleþise þinges þer nis no doute þat þei ne ben don ryȝtfullyandordeinly to þe profit of hem to whom we4044seen þise þinges bitide.From the same causes it happens, that sometimes adversity and sometimes prosperity falls to the lot of the wicked.¶ For certys þat aduersitecomeþ some tyme to shrewes.andsome tyme þat þeidesiren it comeþ of þise forseide causesNone are surprised to see bad men afflicted—they get what they deserve.andof sorwefulþinges þat bytyden to shrewes. Certys no man ne4048wondreþ. For alle menwenen þat þei han wel deserued it.Their punishment, too, may cause amendment, or deter others from like vices.andþei ben of wicked merite of whicheshrewes þe tourment som tyme agasteþ oþer to donefolies.andsom tyme it amendeþ hem þat suffren þe4052tourmentis.When the wicked enjoy felicity—the good should learn how little these external advantages are to be prized, which may fall to the lot of the most worthless.¶ And þe prosperite þat is ȝeuen toshrewes sheweþ a grete argument to good[e] folk whatþing þei sholde demen of þilk wilfulnesse þe whicheprosperite men seen ofte serue to shrewes.Another reason for dispensing worldly bliss to the wicked is, that indigence would prompt naturally violent and rapacious minds to commit the greatest enormities.in þe whiche4056þing I trowe þat god dispensiþ. for perauenture þe natureof som man is so ouerþrowyng to yuelandso vncouenableþat þe nedy pouerte of hys house-hold myȝt[e]raþer egren hym to done felonies.Their disease God cures by the medicine of money.and to þe maladie4060of hym god puttiþ remedie to ȝiuen hym rychesse.Some men will cease to do wrong for fear, lest their wealth be lost through their crimes.andsom oþer man byholdiþ hys conscience defouled wiþsynnesandmakiþ comparisounof his fortuneandofhym self ¶ and drediþ perauenture þat hys blisfulnesse4064of whiche þe vsage is ioyful to hym þat þe lesynge ofþilke blisfulnesse ne be nat sorweful to hym.andþerforehe wol chaunge hys maneres. and for he drediþto lese hys fortune. he forletiþ hys wickednesse.Upon others unmerited happiness is conferred, which at last precipitates them into deserved destruction.to4068oþer folk is welefulnesse yȝeuenvnworþily þe whicheouerþroweþ hem in to destrucciounþat þei han deserued.To some there is given the power of chastisement, in order both to exercise the virtues of the good and to punish the wicked.and to som oþer folk is ȝeuen power topunissen. for þat it shal be cause of continuaciounand4072exercisinge to good[e] folk.andcause of tourment toshrewes.For as there is no alliance between good and bad, so neither can the vicious agree together.¶ For so as þer nis none alyaunce bytwixegood[e] folkeandshrewes. ne shrewes ne mowen nataccordenamonges hem selfAnd how should they? Their vices make them at war with themselves, rending and tearing their consciences, and there is scarce anything they do, but what afterwards they disapprove of.andwhi nat. for shrewes4076discordenof hem self by her vices þe whiche vices al torenden her consciences.anddon oft[e] tyme þinges þewhiche þinges whan þei han don hem. þei demen þatþo þinges ne sholde nat han ben don.Hence arises a signal miracle brought about by Providence—that evil men have often made wicked men good.for whiche þinge4080þilke souereyne purueaunce haþ maked oft[e] tyme[faire] miracle so þat shrewes han maked oftymeshrewes to ben good[e] men.For these latter having suffered injuries from the former, have become virtuous, in order that they might not resemble those whom they so detested.for whan þat som shrewes[* fol. 32.]*seen þat þei suffren wrongfully felonies of oþer shrewes4084þei wexen eschaufed in to hat[e] of hem þat anoienhem.andretournen to þe fruit of uertue. when þeistudien to ben vnlyke to hemþat þei han hated.
EVIL IS OVERRULED FOR GOOD.
It is only the Divine power that can turn evil to good, overruling it for his own purposes.¶ Certys þis only is þe deuyne myȝt to þe whiche myȝt4088yueles ben þan good. whan it vseþ þo yueles couenablyanddraweþ out þe effect of any good. as who seiþ þatyuel is good oonly by þe myȝt of god. for þe myȝt ofgod ordeyneþ þilk yuel to good. For oon ordre enbrasiþ4092alle þinges. so þat what wyȝt [þat] departiþ froþe resounof þe ordre whiche þat is assigned to hym.algates ȝit he slideþ in to an oþerordre.Nothing occurs by the caprice of chance in the realms of Divine Providence.so þat noþingnis leueful to folye in þe realme of þe deuyne purueaunce.4096as who seiþ no þing nis wiþouten ordinaunce inþe realme of þe deuyne purueaunce.Since God is the governor of all things, it is not lawful to man to attempt to comprehend the whole of the Divine economy, or to explain it in words.¶ Syn þat þe ryȝtstrong[e] god gouerniþ alle þinges in þis worlde for itnis nat leueful to no man to comprehenden by witte ne4100vnfolden by worde alle þe subtil ordinauncesanddisposiciounsof þe deuyne entent.Let it suffice to know that God orders all things for the best.for oonly it auȝt[e]suffice to han loked þat god hym self makere of allenatures ordeyniþ and dressiþ alle þinges to good.And while he retains things created after his own likeness conformably to his goodness, he banishes evil by the cause of destiny out of his empire.while4104þat he hastiþ to wiþhalden þe þinges þat he haþ makedin to hys semblaunce. þat is to seyn forto wiþholdenþinges in to good. for he hym self is good he chaseþoute al yuel of þe boundes of hys communalite by þe4108ordre of necessite destinable.So that those evils which you seem to see are only imaginary.For whiche it folweþ þatyif þou loke þe purueaunce ordeynynge þe þinges þatmen wenen ben haboundaunt in erþes. þou ne shalt notseen in no place no þing of yuel.But you are exhausted and weary with the prolixity of my reasoning, and look for relief from the harmony of my verse.¶ but I se now þat4112þou art charged wiþ þe weyȝte of þe questiou[n]andwery wiþ lengþe of my resoun.andþat þou abidest somswetnesse of songe.Take, then, this draught, with which when refreshed, you may more strongly proceed to higher matters.tak þanþis drauȝtandwhan þouart wel refresshedandrefet þou shalt ben more stedfast4116to stye in to heyere questiouns.
3823byhyȝt—by-hyhte3824hidde—hyd3826preye—preeydiuise—deuyse3827do—don3828gretely—gretly3829 [what]—from C.3832þere auȝt—ther awht3834swiche—swychoon—o3835wiþouten noumbre—with-owte nowmbyr3836waxen—wexen3837þere—ther3838constreined[e]—constreynede3839lyuely—lyfly3840witte—wit3843hap—happe3845weyȝt—wyht3848wole—wol3850þow—MS. now, C. þoumost suffren—MS. moste to souereyne; C. most suffren3851þilk—thilke3853þo—sospak—MS. spake, C. spaka[s]—as3856alle—al3858 [and——thowht]—from C.yset—MS. ysette, C. yset3859toure—towrseyne—seynheyȝt—heyhte3861don—done3862clerenesse—klennesse3872cleuynge—clyuynge3875wiþ outen fyn—Infynyte3876singlerly—syngulerly3877in(3)—MS.and, C. in3878departiþ—omitted[as]—from C.so þat—lat3884on—of3886wil—wol3888had[de]—haddesymply—symplely3889þouȝt—ordinaunce3890singlerly—syngulerlystably—stablely3893haþ—MS. haþe3894eyþer—owtherseruaunteȝ—MS. seruaunceȝ3895somme—som3896al—alle3897moeuyng—moeuynges3900ywouen—MS. ywonnen, C. ywouenor—and3902bonde—bond3904haþ—MS. haþe3905whiche—which3912as—as of3913about—a-bowteinrest—innerest3917larger(1)—a large3918mochel—mocheforþest—ferthere3920selfe—self3921 [vn]moeueablete—vnmoeuablete3922ceseth—MS. fleþe, C. cesith3923þinge—thing3924of—MS. to, C. of3926lovs—laus3927ner—nere3928seyne—seynþinge cleueþ—thing clyuethstedfastnesse—stydefastnesse3930swiche—swych3931 [it]—from C.3932to(2)—MS. of, C. to3937enterchaungable—MS. enterchaungyngable, C. entrechaungeable3939a-doune—a-downsembleables—semblable3942bonde—bond3943ben vnbounden—be vnbownde3944oute—owt3948furþe—forth3949I-bowed—MS. vnbounden, C. I-bowed3950sholde—sholden3951whiche—which3952mowe—mowen3956wicked[e]—wykkede3957 [ful]—from C.3958-9goode—good3960declineþ—MS. enclineþ, C. declynyth3961wors—worse3962somme tyme—somtyme3965swiche—swych3967goode—goodmot—moste3971graunt[e]—graunte3973inrest—Inneryste3974haþ—MS. haþesaid—MS. saide, C. seyd3975determine—determinen3978 [ne]—from C.vnlyke—vn-lyk3979lyke—lik3981 [ben]—from C.hool—hoole3984 [and——medicynes]—from C.3991haþ—MS. haþe3993wot—MS. wote, C. wot3994 [þat]—from C.3995don—MS. done, C. donmiracle—MS. mirache, C. myracleordre—MS. ordre of3996alle—aldoþ—MS. doþewhiche—which3997 [þat]—from C.3999mans—mannes4000þilk—thilke4004liked[e] (both)—lykede4005is don—MS. is to don4006[world]—from C.ryȝt[e]—ryhte4007wicked[e]—wykkede4010vnstedfast—vnstydefast4011 [þat]—from C.wolde—wol4015manere—manmyȝt[e]—myhte4016wil—wol4018neye—negh4021wil—wolswiche—swych4022manere—bodyly4022-3 [the——me]—from C.4023þe aduersites——nat—omitted4024þere—omitted4026don—doneto(2)—MS. soto good——gouerne—to gouerne to goode folk4028oþer—oothre4030som—some4031sholden—sholde4033conferme—confermen4034corage—corages4036myȝt[en]—myhten4037hem—hymsorweful—sorwful4038oþer—oothre4039worlde—worldof(2)—of the4041oþer—othre4046comeþ—comthsome(both)—somþat þei—MS. þei þat, C. þat that they4047comeþ—comthsorweful—sorwful4050wicked—wykkedemerite—MS. uerite, C. meryte4051oþer—oothredone—don4052folies—felonies4054grete—gretgood[e]—goode4055sholde—sholdenþilk—thilke4056serue—seruenwhiche—which4057dispensiþ—MS. dispisiþ, C. dispensith4059myȝt[e]—myhte4060done—don4061rychesse—Rychesses4065whiche—which4068 MS. wrongly insertswelefulnesseafterwickednesse4069-71oþer—oothre4073good[e]—goode4074none—non4075good[e]—goode4076accorden—acordy4078don—MS. done, C. donoft[e]—ofte4079don—MS. done, C. don4080sholde—sholdenwhiche þinge—which thing4081haþ—MS. haþeoft[e]—ofte4082 [faire]—from C.oftyme—omitted4083good[e]—goode4085hat[e]—hateanoien—anoyeden4087studien—omittedvnlyke—vnlyk4089-90good—goode4092þilk—thilke4093 [þat]—from C.4094þe(2)—thilkewhiche—which4096realme—Reame4099strong[e]—strongeworlde—world4100no—omittedwitte—wit4101worde alle—word al4102auȝt[e]—owhte4104good while—goode wyl4105haþ—MS. haþe4108of(1)—fro4109whiche—which4111ben haboundaunt—ben outraious / or habowndant4115tak—MS. take, C. tak4116refet—refectshalt ben—shal bestedfast—stydefast
3823byhyȝt—by-hyhte
3824hidde—hyd
3826preye—preeydiuise—deuyse
3827do—don
3828gretely—gretly
3829 [what]—from C.
3832þere auȝt—ther awht
3834swiche—swychoon—o
3835wiþouten noumbre—with-owte nowmbyr
3836waxen—wexen
3837þere—ther
3838constreined[e]—constreynede
3839lyuely—lyfly
3840witte—wit
3843hap—happe
3845weyȝt—wyht
3848wole—wol
3850þow—MS. now, C. þoumost suffren—MS. moste to souereyne; C. most suffren
3851þilk—thilke
3853þo—sospak—MS. spake, C. spaka[s]—as
3856alle—al
3858 [and——thowht]—from C.yset—MS. ysette, C. yset
3859toure—towrseyne—seynheyȝt—heyhte
3861don—done
3862clerenesse—klennesse
3872cleuynge—clyuynge
3875wiþ outen fyn—Infynyte
3876singlerly—syngulerly
3877in(3)—MS.and, C. in
3878departiþ—omitted[as]—from C.so þat—lat
3884on—of
3886wil—wol
3888had[de]—haddesymply—symplely
3889þouȝt—ordinaunce
3890singlerly—syngulerlystably—stablely
3893haþ—MS. haþe
3894eyþer—owtherseruaunteȝ—MS. seruaunceȝ
3895somme—som
3896al—alle
3897moeuyng—moeuynges
3900ywouen—MS. ywonnen, C. ywouenor—and
3902bonde—bond
3904haþ—MS. haþe
3905whiche—which
3912as—as of
3913about—a-bowteinrest—innerest
3917larger(1)—a large
3918mochel—mocheforþest—ferthere
3920selfe—self
3921 [vn]moeueablete—vnmoeuablete
3922ceseth—MS. fleþe, C. cesith
3923þinge—thing
3924of—MS. to, C. of
3926lovs—laus
3927ner—nere
3928seyne—seynþinge cleueþ—thing clyuethstedfastnesse—stydefastnesse
3930swiche—swych
3931 [it]—from C.
3932to(2)—MS. of, C. to
3937enterchaungable—MS. enterchaungyngable, C. entrechaungeable
3939a-doune—a-downsembleables—semblable
3942bonde—bond
3943ben vnbounden—be vnbownde
3944oute—owt
3948furþe—forth
3949I-bowed—MS. vnbounden, C. I-bowed
3950sholde—sholden
3951whiche—which
3952mowe—mowen
3956wicked[e]—wykkede
3957 [ful]—from C.
3958-9goode—good
3960declineþ—MS. enclineþ, C. declynyth
3961wors—worse
3962somme tyme—somtyme
3965swiche—swych
3967goode—goodmot—moste
3971graunt[e]—graunte
3973inrest—Inneryste
3974haþ—MS. haþesaid—MS. saide, C. seyd
3975determine—determinen
3978 [ne]—from C.vnlyke—vn-lyk
3979lyke—lik
3981 [ben]—from C.hool—hoole
3984 [and——medicynes]—from C.
3991haþ—MS. haþe
3993wot—MS. wote, C. wot
3994 [þat]—from C.
3995don—MS. done, C. donmiracle—MS. mirache, C. myracleordre—MS. ordre of
3996alle—aldoþ—MS. doþewhiche—which
3997 [þat]—from C.
3999mans—mannes
4000þilk—thilke
4004liked[e] (both)—lykede
4005is don—MS. is to don
4006[world]—from C.ryȝt[e]—ryhte
4007wicked[e]—wykkede
4010vnstedfast—vnstydefast
4011 [þat]—from C.wolde—wol
4015manere—manmyȝt[e]—myhte
4016wil—wol
4018neye—negh
4021wil—wolswiche—swych
4022manere—bodyly
4022-3 [the——me]—from C.
4023þe aduersites——nat—omitted
4024þere—omitted
4026don—doneto(2)—MS. soto good——gouerne—to gouerne to goode folk
4028oþer—oothre
4030som—some
4031sholden—sholde
4033conferme—confermen
4034corage—corages
4036myȝt[en]—myhten
4037hem—hymsorweful—sorwful
4038oþer—oothre
4039worlde—worldof(2)—of the
4041oþer—othre
4046comeþ—comthsome(both)—somþat þei—MS. þei þat, C. þat that they
4047comeþ—comthsorweful—sorwful
4050wicked—wykkedemerite—MS. uerite, C. meryte
4051oþer—oothredone—don
4052folies—felonies
4054grete—gretgood[e]—goode
4055sholde—sholdenþilk—thilke
4056serue—seruenwhiche—which
4057dispensiþ—MS. dispisiþ, C. dispensith
4059myȝt[e]—myhte
4060done—don
4061rychesse—Rychesses
4065whiche—which
4068 MS. wrongly insertswelefulnesseafterwickednesse
4069-71oþer—oothre
4073good[e]—goode
4074none—non
4075good[e]—goode
4076accorden—acordy
4078don—MS. done, C. donoft[e]—ofte
4079don—MS. done, C. don
4080sholde—sholdenwhiche þinge—which thing
4081haþ—MS. haþeoft[e]—ofte
4082 [faire]—from C.oftyme—omitted
4083good[e]—goode
4085hat[e]—hateanoien—anoyeden
4087studien—omittedvnlyke—vnlyk
4089-90good—goode
4092þilk—thilke
4093 [þat]—from C.
4094þe(2)—thilkewhiche—which
4096realme—Reame
4099strong[e]—strongeworlde—world
4100no—omittedwitte—wit
4101worde alle—word al
4102auȝt[e]—owhte
4104good while—goode wyl
4105haþ—MS. haþe
4108of(1)—fro
4109whiche—which
4111ben haboundaunt—ben outraious / or habowndant
4115tak—MS. take, C. tak
4116refet—refectshalt ben—shal bestedfast—stydefast
LOVE TEMPERS ALL THINGS.
Yif þou woltIf thou wouldst explore the laws of the high Thunderer, behold the lofty heavens, where, bound by fixed laws, the stars keep their ancient peace.demen in þi pureþouȝt þe ryȝtes or þelawes of þe heye þund[ere]re. þat is to seyne of god.loke þouandbihold þe heyȝtes of souereyne heuene.4120¶ þere kepen þe sterres by ryȝtful alliaunce of þingeshir olde pees.There the rosy Sun does not invade the moon’s colder sphere. Nor doth the Bear stray from his appointed bounds, to quench his light in the western main.þe sonne ymoeued by hys rody fire. nedestourbiþ nat þe colde cercle of þe moone. ¶ Ne þesterre yclepid þe bere. þat encliniþ hys rauyssynge4124courses abouten þe souereyne heyȝt of þe worlde. ne þesame sterre vrsa nis neuer mo wasshen in þe depewesterne see. ne coueitiþ nat to dyȝen hys flaumbes inþe see of [the] occian. al þouȝ he see oþer sterres yplounged4128in to þe see.Vesper always makes its wonted appearance at eve. Lucifer ushers in the morn.¶ And hesperus þe sterrebodiþandtelliþ alwey þe late nyȝtes. And lucifer þesterre bryngeþ aȝeyne þe clere day.So mutual love moves all things, and from the starry region banishes all strife.¶ And þus makiþloue enterchaungeable þe perdurable courses.andþus4132is discordable bataile yput oute of þe contre of þe sterres.This concord in equal measures tempers the elements, so that the moist atoms war no more with the dry, nor heat with cold contends; but the aspiring flame soars aloft, while down the heavy earth descends.þis accordaunce attempreþ by euene-lyke manere[s] þeelementes. þat þe moyste þinges striuen nat wiþ þedrye þinges. but ȝiuen place by stoundes. and þat þe4136colde þinges ioynen hem by feiþ to þe hote þinges.andþat þe lyȝt[e] fyre arist in to heyȝte.andþe heuy erþesaualen by her weyȝtes.By these same causes the flowing year yields sweet smells in the warm spring-tide; the hot summer ripens the corn.¶ by þise same cause þe flouryyere ȝeldeþ swote smellys in þe fyrste somer sesoun4140warmynge.andþe hote somer dryeþ þe cornes.Autumn comes crowned with plenty, and winter wets the earth with showers.andautumpne comeþ aȝeyne heuy of apples. and þe fletyngreyne bydeweþ þe wynter. þis attemperaunce noryssiþandbrynggeþ furþe al þinge þat brediþ lyfe in þis4144worlde.These changes give life and growth to all that breathe; and at last by death efface whatever has had birth.¶ and þilk same attemperaunce rauyssyng hideþ[* fol. 32b.]andbynymeþanddrencheþ vndir þe last[e] deþe alle*þinges yborn.Meanwhile the world’s Creator, the Source of all, the Lawgiver, the wise Judge, sits above equitably directing all things.¶ Amonges þise þinges sitteþ þe heyemakere kyngandlorde. welleandbygynnynge. lawe4148andwise Iuge. to don equiteandgouerniþandencliniþþe bridles of þinges.Those things which have been set in motion by him are also checked and forced to move in an endless round, lest they go from their source, and become chaotic.andþo þinges þat he stireþ to donby moeuynge he wiþdraweþandarestiþandaffermiþ þemoeueable or wandryng þinges. ¶ For ȝif þat he ne4152clepiþ nat aȝein þe ryȝt goynge of þinges.andȝif þat hene constreyned[e] hem nat eftesones in to roundenesseenclined þe þinges þat ben now continued by stableordinaunce. þei sholde deperten from hir welle. þat is4156to sein from hir bygynnyngeandfailen. þat is to seintournen in to nauȝt.This love is common to all things, and all things tend to good; so, urged by this, they all revert to that First Cause that gave them being.¶ þis is þe commune loue of alleþinges.andalle þinges axen to be holden by þe fyn ofgood. For ellys ne myȝten þei nat lasten yif þei ne4160come nat eftesones aȝeine by loue retourned to þe causeþat haþ ȝeuen hembeynge. þat is to seyn to god.