INCIPIT LIBER QUINTUS.

4118þou wolt—þou wys wilt4119þund[ere]re—thonderereseyne—seyn4120bihold—MS. biholde, C. byhold4122rody—MS. redy, C. rodyfire—Fyr4123cercle—clerke4125courses—coursheyȝt—heyhte4127westerne—westrenedyȝen—deeyn4128 [the]—from C.he see—MS. it sewe, C. he seeoþer—oothre4131aȝeyne—ayein4133oute—owt4134euene-lyke manere[s]—euenelyk maneres4135striuen—stryuyngenat—omitted4136but—omitted4138lyȝt[e]fyre arist—lyhte fyr arysith4140yere—ȝer4142comeþ aȝeyne—comth ayein4143reyne—reyn4144furþe al þinge—forth alle thingbrediþ lyfe—berith lyf4145worlde—worldþilk—thilke4146last[e]deþe—laste deth4147yborn—MS. yborne, C. I-born4148lorde—lord4149wise—wys4150stireþ—sterithdon—gon4151þe—omitted4153clepiþ—klepede4154constreyned[e]—constreynederoundenesse—Rowndnesses4156sholde—sholden4158tournen—torneof—to4159be—ben4161eftesones aȝeine—eft sones ayein4162haþ—MS. haþeALL FORTUNE IS BENEFICIAL.[The seuende prose.]IAM NE IGITUR UIDES.Sest þou natP.Do you see what follows from our arguments?þan what þing folweþ alle þe þinges þat Ihaue seid.B.What is it?what þing quod I.P.That all fortune is good.¶ Certys quod she4164outerly þat al fortune is good.B.How can that be?and how may þat bequod .I.P.Since all fortune, whether prosperous or adverse, is for the reward of the good or the punishment of the bad, all fortune is good which is either just or useful.¶ Now vndirstand quod she so as [allefortune wheyther so it be Ioyeful fortune / or aspre]fortune is ȝiuen eiþer by cause of gerdonynge or ellys of4168exercisynge of goode folk or ellys by cause to punissen.or ellys to chastysen shrewes. ¶ þan is alle fortunegood. þe whiche fortune is certeyne þat it be eiþer ryȝtfulor profitable.But let us put this opinion among those positions which thou saidst were not commonly believed by the people.¶ For soþe þis is a ful verray resoun4172quod I. and yif I considere þe purueaunceandþedestine þat þou tauȝtest me a litel here byforne þis sentenceis susteyned by stedfast resouns. but yif it likevnto þe lat vs noumbre hem amonges þilk[e] þinges of4176whiche þou seidest a litel here byforne þat þei ne werenat able to ben ywened to þe poeple.P.Why so?¶ whi so quod she.B.Because it is a common expression thatthe fortune of such a one is bad.for þat þe comune worde of men mysusiþ quod I.þis manere speche of fortune.andsein ofte tymes [þat]4180þe fortune of som wyȝt is wicked.PUNISHMENT IS BENEFICIAL.P.Do you wish me to conform for awhile to the language of the people, lest we should seem to depart too much from the popular mode of expression?wilt þou þan quodshe þat I proche a litel to þe wordes of þe poeple so itseme nat to hem þat I be ouer moche departid as fro þevsage of man kynde.B.As you please.as þou wolt quod I.P.Is everything profitable that is good?¶ Demest4184þou nat quod she þat al þing þat profitiþ is good.B.Yes, certainly.ȝisquod I.P.That which exercises or corrects is profitable?certis þilk þing þat exercisiþ or corigiþ profitiþ.B.It is.I confesse it wel quod I.P.Therefore it is good?þan is it good quod she.B.Yes.whi nat quod I.P.This is the fortune of the virtuous who combat with adversity, or of those who, relinquishing vice, pursue the path of virtue?but þis is þe fortune [quodshe] of4188hem þat eiþer ben put in vertueandbatailen aȝeinsaspre þinges. or ellys of hem þat eschewenanddeclinenfro vicesandtaken þe weye of vertue.B.It is.¶ þis ne maynat I denye quod IP.The vulgar regard that prosperity which is bestowed as a reward on the good to be beneficial, and they believe those calamities by which the wicked are punished as the most miserable things that can be imagined.¶ But what seist þou of þe myrye4192fortune þat is ȝeuen to good folk in gerdoundeuiniþouȝt þe poeples þat it is wicked. nay forsoþe quod I. butþei demen as it soþe is þat it is ryȝt good. ¶ And whatseist þou of þat oþer fortune quod she. þat al þouȝ it4196be aspreandrestreiniþ þe shrewes by ryȝtful tourment.weniþ ouȝt þe poeple þat it be good. nay quod I. ¶ Butþe poeple demiþ þat it be most wrecched of alle þingesþat may ben þouȝt.But in following the popular opinion, let us beware of being involved in some new and incredible conse­quence.war nowandloke wel quod she4200lest þat we in folwyng þe opyniounof poeple haue confessedandconcluded þing þat is vnable to be wened toþe poeple.B.What is that?what is þat quod IP.We have decided that the fortune of the virtuous or of those growing up in virtue must needs be good—but that the fortune of the wicked must be most wretched.¶ Certys quod she itfolweþ or comeþ of þinges þat ben graunted þat alle4204fortune what so euer it be. of hem þat eyþer ben inpossessiounof vertue. [or in the encres of vertu] or ellysin þe purchasynge of vertue. þat þilke fortune is good.¶ And þat alle fortune is ryȝt wicked to hem þat4208dwellen in shrewednesse. as who seiþ.andþus weneþnat þe poeple.THE FORTUNE OF THE VIRTUOUS IS GOOD.B.That’s true, though none dare acknowledge it.¶ þat is soþe quod I. ¶ Al be it soþat nomandar confessenit ne byknowen it.P.Why so? The wise man ought not to be cast down, when he has to wage war with Fortune, no more than the valiant man ought to be dismayed on hearing the noise of the battle.¶ whi soquod she. For ryȝt as no strong man ne semeþ nat to4212[* fol. 33.]abassen or disdaignenas *ofte tyme as he hereþ þe noiseof þe bataile. ne also it ne semeþ nat to þe wyse man toberen it greuously as oft[e] as he is lad in to þe strif offortune.The dangers of war enable the one to acquire more glory, and the difficulties of the other aid him to confirm and improve his wisdom.for boþe to þat on manandeke to þat oþer4216þilke difficulte is þe matere to þat oon man of encreseof his glorious renoun.andto þat oþer man to confermehys sapience. þat is to seine þe asprenesse of hys estat.Thus virtue, in its literal acceptation, is a power that, relying on its own strength, overcomes all obstacles.¶ For þerfore is it called uertue. for þat it susteniþand4220enforceþ by hys strengþes þat it nis nat ouer-comenbyaduersites.You, who have made so much progress in virtue, are not to be carried away by delights and bodily lusts.¶ Ne certys þou þat art put in þe encreseor in þe heyȝt of uertue ne hast nat comen to fleten wiþdelicesandforto welken in bodyly lust.You must engage in a fierce conflict with every fortune—with adversity, lest it dismay you—with prosperity, lest it corrupt you.¶ þou sowest4224or plauntest a ful egre bataile in þi corage aȝeins eueryfortune. for þat þe sorweful fortune ne confounde þe nat.ne þat þe myrye fortune ne corrumpe þe nat.Seize thegolden meanwith all your strength. All below or above this line is a contemptible and a thankless felicity.¶ Occupyþe mene by stedfast strengþes. for al þat euer is vndir4228þe mene. or ellys al þat ouer-passeþ þe mene despiseþwelefulnesses. ¶ As who seiþ. it is viciousandne haþno mede of hys trauaile.The choice of fortune lies in your own hands, but remember that even adverse fortune, unless it exercises the virtues of the good or chastises the wicked, is a punishment.¶ For it is set in ȝourehand.as who seiþ it lieþ in ȝourepower what fortune ȝow is4232leuest. þat is to seyne good or yuel. ¶ For alle fortuneþat semeþ sharpe or aspre yif it ne exercise nat þe goodfolk. ne chastisiþ þe wicked folk. it punisseþ.4163þing—thinge4165outerly—al owtrelyal—alle4166-7 [alle——aspre]—from C.4169goode—good4174here byforne—her by-forn4175stedfast—stydefast4176noumbre—nowmbrenþilk[e]—thilke4177here byforne—her by-forn4178ywened—weened4179worde—word4180 [þat]—from C.4181wicked—wykkede4182proche—aproche4185al—alle4186þilk—thilke4188 [quod she]—from C.4191weye—wey4193deuiniþ—demyth4194ouȝt—awht4195soþe—soth4198ouȝt—awht4199be—is4204comeþ—comth4206 [or——vertu] from C.4208wicked—wykkede4210soþe—soth4211confessen—confesse4212no strong—the stronge4213abassen—abayssen4215oft[e]—ofte4219seine—seyn4223heyȝt—heyhte4224welken—wellen4226confounde—MS. confounded, C. confownde4227Occupy—Ocupye4228stedfast—stydefast4230haþ—MS. haþe4231set—MS. sette, C. set4232lieþ—lith4233seyne—seyn4234sharpe—sharpWE CHOOSE OUR OWN FORTUNE.[The seuende Metur.]BELLA BIS QUENIS.ETCETERA.ÞE wrekereAtrides carried on a ten years’ war to punish the licentious Paris.attrides ¶ þat is to seyne agamenon þat4236wrouȝt[e]andcontinued[e] þe batailes by ten ȝererecouered[e]andpurged[e] in wrekyng by þe destrucciounof troie þe loste chambres of mariage of hys broþerþis is to seyn þat [he] agamenon wan aȝein Eleine þat4240was Menelaus wif his broþer.With blood he purchased propitious gales for the Grecian fleet, by casting off all fatherly pity, and sacrificing his daughter Iphigenia to the vengeance of Diana.In þe mene while þatþilke agamenon desired[e] to ȝeuen sailes to þe grekysshenauyeandbouȝt[e] aȝein þe wyndes by blode. hevncloþed[e] hym of pite as fader.andþe sory prest4244ȝiueþ in sacrifiynge þe wreched kuyttyng of þrote of þedouȝter. ¶ þat is to sein þat agamenon lete kuyttenþeþrote of hys douȝter by þe prest. to maken alliaunce wiþhys goddes.andfor to haue wynde wiþ whiche he4248myȝt[e] wende to troie.Ulysses bewailed his lost mates, devoured by Polyphemus, but, having deprived the Cyclop of his sight, he rejoiced to hear the monster’s roar.¶ Itakus þat is to sein vlixiesbywept[e] hys felawes ylorn þe whiche felawes þefiers[e] pholifemusligginge in his grete Caue had[de]fretenanddreint in hys empty wombe. but naþeles4252polifemuswood for his blinde visage ȝeld to vlixies ioyeby hys sorowful teres. þis is to seyn þat vlixes smotoute þe eye of poliphemusþat stod in hys forhede.THE LABOURS OF HERCULES.for whiche vlixes hadde ioie whan he saw poliphemus4256wepyngandblynde.Hercules is renowned for his many labours, so successfully overcome.¶ Hercules is celebrable for hyshard[e] trauaileHe overthrew the proud Centaurs;he dawntede þe proude Centauris halfhors half man.he slew the Nemean lion and wore his skin as a trophy of his victory;andhe rafte þe despoylynge fro þecruel lyounþat is to seyne he slouȝ þe lyounand4260rafte hymhys skyn.he smote the Harpies with his arrows;he smot þe brids þat hyȝtenarpijs [in þe palude of lyrne] wiþ certeyne arwes.he caried off the golden apples of the Hesperides, and killed the watchful dragon;he rauyssed[e] applis fro þe wakyng dragoun.andhys hand was þe more heuy for þe golde[ne]4264metal.he bound Cerberus with a threefold chain;He drouȝ Cerberus þe hound of helle byhys treble cheyne.he gave the body of proud Diomede as food for the tyrant’s horses;he ouer-comer as it is seid haþput an vnmeke lorde fodre to hys cruel hors ¶ þis isto sein. þat hercules slouȝ diomedesandmade his hors4268to etyn hym.he slew the serpent Hydra;and he hercules slouȝ Idra þe serpentandbrend[e] þe venym.he caused Achelous to hide his blushing head within his banks;and achelaus þe flode defouled[e] inhis forhede dreint[e] his shamefast visage in hisstrondes. þis is to sein þat achelaus couþe transfigure4272hym self in to dyuerse lykenesse.andas he fauȝt wiþorcules at þe laste he turnid[e] hym in to a bole andhercules brak of oon of hys hornes.andachelaus forshame hidde hym in hys ryuer.he left Antæus dead upon the Lybian shore;¶ And [he] hercules4276[* fol. 33b.]*cast[e] adounAntheus þe geaunt in þe strondes oflibye.he appeased Evander’s wrath by killing Cacus;andkacus apaised[e] þe wraþþes of euander. þisis to sein þat hercules slouȝ þe Monstre kacusandapaised[e] wiþ þat deeþ þe wraþþe of euander.he slew the Erymanthean boar;¶ And4280þe bristled[e] boor marked[e] wiþ scomes þe sholdres ofhercules. þe whiche sholdres þe heye cercle of heuenesholde þreste.and bore the weight of Atlas upon his shoulders.andþe laste of his labours was þat hesustened[e] þe heuene vponhis nekke vnbowed.These labours justly raised him to the rank of a god.andhe4284deserued[e] eftsones þe heuene to ben þe pris of hislaste trauayleGo then, ye noble souls, and follow the path of this great example.¶ Goþ now þan ȝe stronge men þere asþe heye weye of þe grete ensample ledeþ ȝou. ¶ O nicemen whi nake ȝe ȝoure bakkes. as who seiþ.O ye slothful ones, wherefore do ye basely fly!¶ O ȝe4288sloweanddelicat men whi fley ȝe aduersites.andnefyȝtennat aȝeins hem by vertue to wynnen þe mede ofþe heuene.He who conquers earth doth gain the heavens.for þe erþe ouer-comenȝeueþ þe sterres.¶ þis is to seyne þat whan þat erþely lust is ouer-comen.4292a man is maked worþi to þe heuene.EXPLICIT LIBER QUARTUS.4236seyne—seyn4237wrouȝt[e]—wrowhtecontinued[e]—continuedeȝere—ȝer4238purged[e]—purgede4240 [he]—from C.wan—MS. wanne, C. wan4242desired[e]—desirede4243bouȝt[e]—bowhteblode—blod4244vncloþed[e]—vnclothedeas—of4245kuyttyng—MS. knyttyng, C. kuttynge4246lete—letkuytten—MS. knytten, C. kuttyn4248haue—han4249myȝt[e]wende—myhte wenden4250bywept[e]—by-wepteylorn—MS. ylorne, C. y-lorn4251fiers[e]—feersehad[de]—hadde4253ȝeld—yald4254sorowful—sorwfulsmot—MS. smote, C. smot4255oute—owtstod—MS. stode, C. stoodforhede—forehed4256saw—say4258hard[e]trauaile—harde trauaylesdawntede—MS. dawnded, C. dawntede4259half—MS. halsrafte—byraftefro—from4260seyne—seyn4261smot—MS. smote, C. smot4262 [in——lyrne]—from C.4263rauyssed[e]—rauysshede4266seid—MS. seide, C. saydhaþ—MS. haþe4267lorde—lord4269etyn—freten4270brend[e]—brendeflode defouled[e]—flood defowlede4271forhede dreint[e]—forhed dreynte4273lykenesse—lyknesses4274turnid[e]—tornede4275brak—MS. brake, C. brakhys—hise4276 [he]—from C.4278-80apaised[e]—apaysede4281bristled[e]—brysteledemarked[e]—markede4282cercle—clerke4283þreste—thriste4285deserued[e]—deseruede4286Goþ—MS. Goþeþere—ther4287weye—way4288nake—MS. make, C. nake4289slowe—MS. slouȝ, C. slowefley—flee4292seyne—seynTHE EXISTENCE OF CHANCE.INCIPIT LIBER QUINTUS.[The fyrste prose.]DIXERAT ORACIONISQUECURSUM.She haddeWhen Philosophy had thus spoken, and was about to discuss other matters I interrupted her.seidandtourned[e] þe cours of hir resountosomme oþerþinges to ben tretidandto ben ysped.B.Thy exhortation is just and worthy of thy authority, but thou saidst that the question of the Divine Superintendence or Providence is involved with many others—and this I believe.þan seide I. Certys ryȝtful is þin amonestyngandful4296digne by auctorite. but þat þou seidest som tyme þatþe questiounof þe deuyne purueaunce is enlaced wiþmany oþer questiouns. I vndir-stonde welandproue itby þe same þinge.I am desirous, however, of knowing whether there be such a thing asChance, and what thou thinkest it is.but I axe yif þat þou wenest þat hap4300be any þing in any weys.andif þou wenest þat hap beany [thing] what is it.P.I hasten to fulfil my promise and to show the road to your own country.þan quod she. I haste me toȝeldenandassoilen þe to þe dette of my byhesteandto shewenandopnen þe wey by whiche wey þou maist4304come aȝein to þi contre.But although these things you question me about are profitable to know, yet they lead us a little out of our way.¶ but al be it so þat þe þingeswhiche þat þou axest ben ryȝt profitable to knowe.ȝitte ben þei diuers somwhat fro þe paþe of my purpos.And by straying from the path you may be too fatigued to return to the right road.And it is to douten þat þou ne be maked weery by4308mysweys so þat þou ne mayst nat suffise to mesurenþeryȝt weye.B.Don’t be afraid of that, for it will refresh me as much as rest to know these things in which I am delightfully interested.¶ Ne doute þe þer-of no þing quod I. forforto knowen þilke þinges to-gidre in þe whiche þingesI delite me gretly. þat shal ben to me in stede of reste.4312Syn it nis nat to douten of þe þinges folwynge whaneuery side of þi disputisounshal be stedfast to me byvndoutous feiþ. þan seide she. þat manere wol I donþe.andbyganto speken ryȝt þusP.I will then comply with thy requests.¶ Certys quod she4316yif any wyȝt diffinisse hap in þis manere. þat is to seyn.DEFINITION OF CHANCE.If we define Chance to be an event produced by an unintelligent motion, and not by a chain or connection of causes, I should then affirm that Chance is nothing and an empty sound.þat hap is bytidynge y-brouȝt forþe by foelyshemoeuynge.andby no knyttyng of causes. ¶ I confermeþat hap nis ryȝt nauȝt in no wise. and I deme al4320outerly þat hap nis ne dwelliþ but a voys. ¶ As whoseiþ. but an ydel worde wiþ outen any significaciounofþing summittid to þat vois.What room is there for folly and disorder where all things are restrained by order, through the ordinance of God?for what place myȝt[e] benleft or dwellynge to folieandto disordinaunce. syn þat4324god lediþandstreyniþ alle þinges by ordre.For it is a great truth that nothing can spring out of nothing.¶ For þissentence is verrayandsoþe þat no þinge ne haþ hisbeynge of nouȝt. to [the] whiche sentence none of þiseolde folk ne wiþseide neuere al be it so þat þei ne4328vndirstoden ne moeueden it nauȝt by god princeandgynner of wirkyng. but þei casten as a manere foundementof subgit material. þat is to seyn of [the] natureof alle resoun.Now, if anything arises without the operation of a cause, it proceeds from nothing.andȝif þat ony þinge is woxen or comen4332of no causes. þan shal it seme þat þilke þinge is comenor woxen of nouȝt.But if this is impossible, then there can be no such a thing as Chance, as we have defined it.but yif þis ne may nat ben don.þan is it nat possible þat þere haþ ben any swiche þingas I haue diffinissid a litel here byforne.B.Is there nothing, then, that may be called Chance or Fortune?¶ How shal4336it þan ben quod I. nis þer þan no þing þat by ryȝt maybe cleped eyþer happeor ellis auenture of fortune.Is there nothing (hid from the vulgar) to which these words may be applied?or is[* fol. 34.]þer ouȝt al *be it so þat it is hidd fro þe poeple towhiche þise wordes ben couenable.P.Aristotle defines this matter with much precision and probability.Myn aristotul quod4340she. in þe book of his phisik diffinisseþ þis þing byshort resounand neyȝe to þe soþe.B.How?¶ In whiche manerequod I.P.So often as a man does anything for the sake of any other thing, and another thing than what he intended to do is produced by other causes, that thing so produced is calledChance.¶ As ofte quod she as men don any þing forgrace of any oþer þing.andan oþer þinge þan þilke4344þing þat men ententen to doon bytideþ by som[e] causesit is ycleped happe.As if a man trench the ground for tillage and find gold, then this is believed to happen by chance, although it is not so.¶ Ryȝt as a man dalf þe erþe bycause of tylienge of þe felde.andfond þere a gobet ofgolde by-doluen. þan wenen folk þat it is fallen by fortunous4348bytydyng. but for soþe it nis nat for nauȝt forit haþ hys propre causes of whiche causes þe cours vnforseynand vnwar semiþ to han maked happe.For if the tiller had not ploughed the field, and if the hider of the gold had not concealed it in that spot, the gold had not been found.¶ Foryif þe tilier in þe erþe ne delue nat in þe felde. and yif4352þe hider of þe golde ne hadde hidd þe golde in þilkeplace. þe golde ne had[de] nat ben founde.These, then, are the causes of a fortuitous acquisition which proceeds from a conflux of encountering causes, and not from the intention of the doer.þise benþan þe causes of þe abreggynge of fortune hap. þe whicheabreggynge of fortune hap comeþ of causes encountrynge4356andflowyng to-gidre to hem selfe.andnat by þe entenciounof þe doer.For neither the hider of the gold¶ For neiþer þe hider of þe gold.nor the husbandman intended or understood that the gold should be found.ne þe deluer of þe felde ne vndirstanden nat þat þegolde sholde han be founde. but as I seide.But it happened by the concurrence of these two causes that the one did dig where the other had hidden the money.it bytidde4360andran to-gidre þat he dalf þere as þat oþer hadde hiddþe golde.Chance, then, is an unexpected event, by a concurrence of causes, following an action designed for a particular purpose.Now may I þus diffinissen happe. ¶ Happeis an vnwar bytydyng of causes assembled in þinges þatben don for som oþer þinge. but þilke ordre procedynge4364by an vneschewable byndynge to-gidre.This concurrence of causes proceeds from that order which flows from the fountain of Providence and disposes all things as to place and time.whiche þatdescendeþ fro þe wel of purueaunce þat ordeineþ alleþinges inhireplacesandin hire tymes makeþ þat þecauses rennenandassemblen to-gidre.43684294seid—MS. seide, C. seydþe—by4297som tyme—whilom4298þe(2)—thy4300þinge—thing4302 [thing]—from C.4303ȝelden—yildenassoilen—MS. assailen, C. assoylenbyheste—byhest4304-6whiche—which4306ben—MS. bene4307paþe—paath4312stede—styde4314disputisoun—disputaciounbe—han benstedfast—stydefast4317seyn—seyng4318forþe—forth4322worde—word4323myȝt[e]—myhte4324left—lefte4325streyniþ—constreynyth4326soþe—sothno þinge—nothinghaþ—MS. haþe4327 [the]—from C.4330gynner—bygynnere4331 [the]—from C.4332ȝif—MS. ȝit, C. yifþinge—thing4335þat——ben—þat hap behaþ—MS. haþeswiche—swych4338happe—hap4339hidd—MS. hidde, C. hidd4340whiche—which4342neyȝe—nehgwhiche—which4343don—MS. done, C. don4344þinge—thing4345som[e]—some4346happe—hap4347of(1)—tofond—MS. fonde, C. fownde4348golde—goldfallen—byfalle4349for(2)—of4350haþ—MS. haþehys—hise4351happe—hap4352tilier—tylyeredelue—dolue4353hider—hyderegolde—goldhidd—MS. hidde4353-4golde—gold4354had[de]—hadde4355fortune—fortuitwhiche—which4356fortune—fortuitcomeþ—comth4357flowyng—MS. folwyng, C. flowyngeselfe—self4358doer—doerehider—hidere4359deluer—deluerefelde—feeldvndirstanden—vndirstoden4360golde—gold4361hidd—MS. hidde, C. hyd4362happe(both)—hap4365whiche—which4366descendeþ—MS. defendeþ, C. descendithwel—welle[The fyrste Metur.]RUPIS ACHEMENIE.TIgrisWhere the flying Parthian doth pierce his pursuers with his shafts, there from the Achemenian heights flow the Tigris and Euphrates, but soon their streams divide and flow into separate channels.[and] eufrates resoluenandspryngen of a welle inþe kragges of þe roche of þe contre of achemenye þereas þe fleenge [batayle] ficchiþ hire dartes retournid inþe brestes of hem þat folwen hem. ¶ And sone aftre4372þe same ryueres tigrisandeufrates vnioygnenanddepartenhirewatres.But should they unite again, in the impetuous stream, boats, ships, and trees would be all intermingled, whirled about; and blind Chance seems to direct the current’s course.and yif þei comen to-gidreandbenassembledandclepid to-gidre in to o cours. þan motenþilke þinges fletyn to-gidre whiche þat þe water of þe4376entrechaungyng flode bryngeþ þe shippesandþe stokkesaraced wiþ þe flood moten assemble.andþe watresymedlyd wrappiþ or implieþ many fortunel happes ormaneres.But the sloping earth, the laws of fluids, govern these things.þe whiche wandryng happes naþeles þilke enclinyng4380lowenes of þe erþe.andþe flowynge ordre ofþe slidyng water gouerniþ.So though Chance seems to wander unrestrained, it is nevertheless curbed and restrained by Divine Providence.¶ Ryȝt so fortune þatsemeþ as [þat] it fletiþ wiþ slaked or vngouerned[e]bridles. It suffriþ bridles þat is to seyn to ben gouerned4384andpasseþ by þilke lawe. þat is to sein by þe deuyneordinaunce.4369 [and]—from C.a—oo4371 [batayle]—from C.4373þe—tho4374to-gidre—to-gyderes4376whiche—which4377flode—flod4378assemble—assemblyn4380enclinyng—declynynge4381lowenes—lownesse4383 [þat]—from C.vngouerned[e]—vngouernede4385þe—thilkeON FREE WILL.[The .2de. prose.]ANIMADUERTO INQUAM.ÞisB.Is there anyfree-willin this chain of cohering causes?vndirstonde I wel quod I.andaccorde wel þat itis ryȝt as þou seist. but I axe yif þer be any liberte4388or fre wil in þis ordre of causes þat cliuenþus to-gidrein hem self.Or doth thechain of destinyconstrain the motions of the human mind?¶ or ellys I wolde witen yif þat þedestinal cheine constreiniþ þe moeueuynge of þe coragesof men.P.There is a freedom of the will possessed by every rational being.yis quod she þer is liberte of fre wille. ne þer4392ne was neuer no nature of resounþat it ne hadde liberteof fre wille.A rational being has judgment to judge of and discern everything.¶ For euery þing þat may naturely vsenresoun. it haþ doom by whiche it discerniþanddemiþeuery þing.Of himself he knows what he is to avoid or to desire. He seeks what he judges desirable, and he shuns what he deems should be avoided.¶ þan knoweþ it by it self þinges þat ben4396to fleen.andþinges þat ben to desiren.andþilk þingþat any wyȝt demeþ to ben desired þat axeþ or desireþheandfleeþ [thilke] þing þat he troueþ ben to fleen.PROVIDENCE SEES ALL THINGS.A rational being possesses, then, the liberty of choosing and rejecting.¶ wher-fore in alle þinges þat resounis. inhem also is4400libertee of willyngandof nillynge.This liberty is not equal in all beings.¶ But I ne ordeynenat. as who seiþ. I ne graunte nat þat þis libertee beeuene like in alle þinges.In heavenly substances, as spirits, &c., judgment is clear, and the will is incorruptible, and has a ready and efficacious power of doing things which are desired.forwhi in þe souereyns deuynessubstaunces.[* fol. 34b.]þat is to *seyn in spiritȝ ¶ Iugement is4404more clereandwil nat be corumped.andhaþ myȝtredy to speden þinges þat ben desired.The souls of men must needs be more free when employed in the contemplation of the Divine Mind, and less so when they enter into a body, and still less free when enclosed and confined in earthly members; but the most extreme servitude is when they are given over to vice and wholly fallen from their proper reason.¶ But þe soulesof men moten nedes ben more free whan þei loken hemin þe speculaciounor lokynge of þe deuyne þouȝt.and4408lasse free whan þei sliden in to þe bodies.andȝit lassefree whan þei ben gadred to-gidreandcomprehendid inerþely membris. but þe last[e] seruage is whan þat þeiben ȝeuento vices.andhan yfalle fro þe possessiounof4412hire propre resounFor at once they are enveloped by the cloud of ignorance and are troubled by pernicious desires, by yielding to which they aid and increase that slavery which they brought upon themselves, and thus even under the liberty proper to them, they remain captives.¶ For after þat þei han cast aweyehir eyen fro þe lyȝt of þe souereyn soþefastnesse to loweþingesanddirke ¶ Anon þei dirken by þe cloude ofignoraunceandben troubled by felonous talentȝ. to þe4416whiche talentȝ whan þei approchenandassenten. þeihepenandencresen þe seruage whiche þei han ioignedto hem self. and in þis manere þei ben caitifs fro hirepropre libertee.Yet the eye of Providence, beholding all things from eternity, sees all this and disposes according to their merit all things as they are predestinated.þe whiche þinges naþeles þe lokynge of4420þe deuyne purueaunce seeþ þat alle þinges byholdeþandseeþ fro eterne. and ordeyneþ hem eueryche inhermerites. as þei benprodestinat.He, as Homer says of the sun,sees and hears all things.andit is seid in grek.þat alle þinges he seeþandalle þinges he hereþ.44244389or—of4390hem—hym4392yis—MS. yif, C. yis4392-94wille—wil4395whiche—which4397þilk—thilke4399 [thilke]—from C.4405haþ—MS. haþe4411last[e]—laste4412fro—from4415cloude—clowdes4418whiche—which4423seid—MS. seide, C. seydGOD’S FOREKNOWLEDGE AND MAN’S FREE WILL.[The .2de. Metur.]PURO CLARUMLUMINE.HOmer wiþ þeThe sweet-tongued Homer sings of the sun’s pure light. Yet the sun’s beams cannot pierce into the inner bowels of the earth, nor into the depths of the sea.hony mouþe. þat is to seyn. homerwiþ þe swete dites syngeþ þat þe sonne is cleer bypure lyȝt. naþeles ȝit ne may it nat by þe inferme lyȝtof hys bemes brekenor percenþe inwarde entrailes of4428þe erþe. or ellys of þe see.But God, the world’s maker, beholding from on high, has his vision impeded neither by earth nor cloud.¶ so ne seeþ nat god makereof þe grete worlde to hym þat lokeþ alle þinges from onheye ne wiþstandiþ nat no þinges by heuynesses of erþe.ne þe nyȝt ne wiþstondeþ nat to hymby þe blake4432cloudes.At a glance he sees all events, present, past, and future.¶ þilke god seeþ ino strook of þouȝt alleþinges þat ben or weren or schullen come.God, then, that alone sees all things, may indeed be called the true Sun.¶ and þilkegod for he lokeþandseeþ alle þinges al oon. þou maistseyn þat he is þe verray sonne.44364425mouþe—Mowth4428percen—MS. perten, C. perceninwarde—inward4430worlde—worldon heye—an hegh4431nat—omitted4434schullen come—shollen comyn4435al oon—alone[The .3de. prose.]TAMEN EGO EN INQUAM.ÞAn seide IB.I am distracted by a more difficult doubt than ever.now am I confounded by a more hardedoute þan I was. what doute is þat quod she.¶ For certys I coniecte now by whiche þinges þou arttroubled.God’s foreknowledge seems to me inconsistent with man’s free-will.It semeþ quod I to repugnenandto contrarien4440gretly þat god knoweþ byforn alle þinges.andþat þer is any fredom of liberte.For if God foresees all things, and cannot be deceived, then that which Providence hath foreseen must needs happen.for yif so be þat godlokeþ alle þinges byforn. ne god ne may nat bendesseiuid in no manere. þan mot it nedes ben þat alle4444þinges bytyden þe whiche þat þe purueaunce of god haþsein byforn to comen.If God from eternity doth foreknow not only the works, but the designs and wills of men, there can be no liberty of will—nor can there be any other action or will than that which a Divine and infallible Providence hath foreseen.¶ For whiche yif þat godknoweþ by-forn nat oonly þe werkes of men. but alsohir conseilsandhir willes. þan ne shal þer be no4448liberte of arbitre. ne certys þer ne may ben noon oþerdede ne no wille but þilke whiche þe deuyne purueaunceþat ne may nat ben desseiued haþ feled byfornFor if things fall out contrary to such foreseeing, and are wrested another way, the prescience of God in regard to futurity would not be sure and unerring—it would be nothing but an uncertain opinion of them: but I take it to be impious and unlawful to believe this of God.¶ Foryif þat þei myȝten wryþen awey in oþer manere þan þei4452ben purueyed. þan ne sholde þer ben no stedfast prescienceof þinge to comen but raþer an vncerteynoppinioun. þe whiche þinge to trowen on god I deme itfelonieandvnleueful.Nor do I approve of the reasoning made use of by some. For they say that a thing is not necessarily to happen because God hath foreseen it, but rather because it is to happen it cannot be hid from the divine Providence.¶ Ne I ne proeue nat þilk4456same resoun. as who seiþ I ne allowe nat. or I ne preisenat þilke same resounby whiche þat som men wenenþat þei mowen assoilenandvnknytten þe knot of þisquestioun. ¶ For certys þei seyn þat þing nis nat to4460come for þat þe purueaunce of god haþ seyn it byforne.þat is to comen but raþer þe contrarie. ¶ And þatis þis þat for þat þe þing is to comen þat þerforene may it nat ben hyd fro þe purueaunce of god.4464[* fol. 35.]Now by this reason necessity appears to change sides. For it is not necessary that the things which are foreseen should happen, but it is necessary that the things which are to befall should be foreseen.*andin þis manere þis necessite slydiþ aȝein in to þecontrarie partie. ne it ne byhoueþ [nat] nedes þat þingesbytiden þat ben ypurueid. [but it by-houeth nedes /þat thinges þat ben to comyn ben yporueyid] but as it4468were ytrauailed.As if the question was, which was the cause of the other—presciencethe cause of the necessity of future events, or thenecessitythe cause of the prescience of future events?as who seiþ. þat þilke answere procediþryȝt as þouȝ men trauailden or weren bysy toenqueren þe whiche þing is cause of whiche þinges. aswheþer þe prescience is cause of þe necessite of þinges to4472comen. or ellys þat þe necessite of þinges to comen iscause of þe purueaunce.But I will prove that, however the order of causes may stand, the event of things foreseen is necessary, although prescience doth not seem to impose a necessity upon future things to fall out.¶ But I ne enforce me nat nowto shewenit þat þe bytidyng of þinges y-wist byforn isnecessarie. how so or in what manere þat þe ordre of4476causes haþ it self. al þouȝ þat it ne seme nat þat þeprescience brynge in necessite of bytydynge of þingesto comen.For if a man sit—the belief in the sitting is true; and, on the other hand, if the opinion is true of his sitting, he must needs sit.¶ For certys yif þat any wyȝt sitteþ it byhoueþby necessite þat þe oppiniounbe soþe of hym4480þat coniectiþ þat he sitteþ. and aȝeinward. al so is it ofþe contrarie. yif þe oppiniounbe soþe of any wyȝt forþat he sitteþ it byhoueþ by necessite þat he sitteIn both cases there is a necessity—in the latter that the person sits—in the former, that the opinion concerning the other is true.¶ þanis here necessite in þat oonandin þat oþer. for in þat4484oon is necessite of sittynge.But the man does not sit because the opinion of his sitting is true, but the opinion is true because the action of his being seated was antecedent in time.andcertys in þat oþer isnecessite of soþe but þerfore ne sitteþ nat a wyȝt for þatþe oppiniounof sittyng is soþe. but þe oppiniounisraþer soþe for þat a wyȝt sitteþ by-forn.So that although the cause of truth arises from the sitting, there is a common necessity in both.and þus al4488þouȝ þat þe cause of soþe comeþ of [þe] syttyng. andnat of þe trewe oppinioun. Algates ȝitte is þer comunenecessite in þat oonandin þat oþer.Thus may we reason concerning Providence and future events.¶ þus sheweþ itþat I may make semblable skils of þe purueaunce of god4492andof þinges to come.For allowing things are foreseen because they are to happen, and that they do not befall because they are foreseen, it is necessary that future events should be foreseen of God, or if foreseen that they should happen; and this alone is sufficient to destroy all idea offree-will.¶ For al þouȝ for þat þat þingesben to comen. þer-fore ben þei purueid. nat certys forþei ben purueid. þer-fore ne bytide þei nat. ȝit naþelesbyhoueþ it by necessite þat eiþer þe þinges to comen4496ben ypurueied of god. or ellys þat þe þinges þat benpurueied of god bitiden [.s.] by necessite. ¶ And þisþing oonly suffiseþ I-nouȝ to distroien þe fredome ofoure arbitre. þat is to seyn of oure fre willeBut it is preposterous to make the happening of temporal things the cause of eternal prescience, which we do in imagining that God foresees future events because they are to happen.¶ But now4500[certes] sheweþ it wel how fer fro þe soþeandhow vpso dounis þis þing þat we seyn þat þe bytidinge oftemporel þinges is þe cause of þe eterne prescience.¶ But forto wenen þat god purueiþ [the] þinges to comen.4504for þei ben to comen. what oþer þing is it but fortowene þat þilke þinges þat bitiden som tyme ben causesof þilke souereyne purueaunce þat is ingod.And, moreover, when I know that anything exists, it is necessary for my belief that it should be.¶ Andher-to I adde ȝitte þis þing þat ryȝt as whan þat I woot4508þat o þing is it byhoueþ by necessite þat þilke self þingbe.So also when I know that an event shall come to pass, it must needs happen.andeke þat whan I haue knowe þat any þinge shalbitiden so byhoueþ it by necessite þat þilk[e] sameþing bytide.The event, therefore, of a thing foreseen must befall.so folweþ it þan þat þe bytydynge of þe4512þinge Iwist by-forn ne may nat ben eschewed.Lastly, if a person judge a thing to be different to what it is—this is not knowledge, but a false opinion of it, and far from the true knowledge.¶ Andat þe last[e] yif þat any wyȝt wene a þing to ben oþerweyes þan it is. it nys nat oonly vnscience. but it is deceiuableoppiniounful diuerseandfer fro þe soþe of4516science.If, therefore, a thing be so to happen that the event of it is neither necessary nor certain, how can any one foresee what is to happen?¶ wher-fore yif any þing be so to comen so þatþe bytydynge of it ne be nat certeyne ne necessarie.¶ who may weten [byforn] þat þilke þing is to come.FREEDOM OF THE HUMAN WILL.For as pure knowledge has no element in it of falsehood, so what is comprehended by true knowledge cannot be otherwise than as comprehended.¶ For ryȝt as science ne may nat be medelyd wiþ falsnesse.4520as who seiþ þat yif I woot a þing. it ne may natbe fals þat I ne woot it. ¶ Ryȝt so þilk þing þatis conceyued by science ne may [nat] ben noonoþerweyes þan [as] it is conceiued.Hence it is that true knowledge cannot err, because everything must precisely be what true knowledge perceives it to be.For þat is þe cause4524whi þat science wantiþ lesynge. as who seiþ. whi þatwitynge ne receyueþ nat lesynge of þat it woot. ¶ Forit byhoueþ by necessite þat euery þinge [be] ryȝt as sciencecomprehendiþ it to be.What follows, then? How does God foreknow these uncertain contingencies?what shal I þan sein. ¶ In4528whiche manere knoweþ god byforn þe þinges to comen.¶ yif þei ne be nat certeyne.For if he thinks that a thing will inevitably happen, which possibly may not, he is deceived—but this is sheer blasphemy.¶ For yif þat he demeþat þei ben to comen vneschewably.andso may be þat[* fol. 35b.]it is possible þat þei ne shullen*nat comen. god is4532desseiued. but nat only to trowen þat god is desseiued.but for to speke it wiþ mouþe it is a felonous synne.But if God discerns that just as things are to come they shall come; if he knows that they may or may not come, what sort of prescience is this, which comprehends nothing certain, nothing invariable?¶ But yif þat god woot þat ryȝt so as þinges ben tocomen. so shulle þei comen. so þat he wit[e] egaly. as4536who seiþ indifferently þat þinges mowen ben don orellys nat don. what is þilke prescience þat ne comprehendiþno certeyne þinge ne stable.Or how does divine prescience differ from human opinion, if He hath an uncertain judgment of things, whereof the events are uncertain and unfixed?or ellys what differenceis þer bytwixe þe prescience.andþilke iape-worþi4540dyuynynge of Tiresie þe diuinourþat seide. ¶ Al þatI seie quod he eyþer it shal be. or ellys it ne shal natbe. Or ellis how moche is worþe þe diuyne presciencemore þan þe oppiniounof mankynde yif so be þat it4544demeþ þe þinges vncerteyne as mendon. of þe whichedomes of men þe bytydynge nis nat certeyne.But if there can be no uncertainty in his knowledge, who is the source of all certainty; the event of all things which he foreknows must be fixed and inevitable.¶ Butyif so be þat noon vncerteyne þinge may ben in hymþat is ryȝt certeyne welle of alle þinges. þanis þe4548bytydynge certeyne of þilke þinges whiche he haþ wistbyforn fermely to comen.Whence it follows that men have no freedom in their designs and actions; because the Divine Mind, endowed with an infallible foresight, constrains and binds them to a certain event.For whiche it folweþ þat þefredom of þe conseilsandof þe werkes of mankynde nisnon syn þat þe þouȝt of god seeþ alle þinges withouten4552errourof falsnesse byndeþandconstreiniþ hem to abitidynge by necessite. and yif [this] þing be on-isgrauntidandreceyued. þat is to seyn. þat þer nis nofre wille. þan sheweþ it wel how gret distrucciounand4556how grete damages þer folwen of þinges of mankynde.FATE UNDER THE CONTROL OF PROVIDENCE.¶ For in ydel ben þer þan purposed and byhyȝt medesof goode folk.andpeynes to badde folk. syn þat nomoeuynge of free corage uoluntarie ne haþ nat deserued4560hem. þat is to seyn neiþer mede nor peyne.Rewards and punishments now deemed just and equitable, will be considered most unjust, when, it is allowed, that mankind are not prompted by any will of their own, to either virtue or vice, but in all their actions are impelled by a fatal necessity.¶ And itsholde seme þan þat þilke þinge is alþer worste whicheþat is nowe demed. for alþermoste iusteandmosteryȝtful. þat is to seyn þat shrewes ben punyssed. or4564ellys þat good[e] folk ben ygerdoned. þe whiche folksyn þat þe propre wille [ne] sent hem nat to þat oon neto þat oþer. þat is to seyn. neþer to good[e] ne toharme. but constreineþ hem certeyne necessite of þinges4568to comen.Nor would there be such things as virtue or vice, but such a medley of the one and the other as would be productive of the greatest confusion.¶ þanne ne shollenþer neuer ben ne neuerweren vice ne vertue. but it sholde raþer ben confusiounof alle desertes medlid wiþoute discresioun. ¶ Andȝitte þer folweþ an oþer inconuenient of þe whiche þer4572ne may ben þouȝt ne more felonous ne more wikke.And from this it will follow—that since all order comes of Divine Providence, and that there is no freedom of the human will, that also our vices must be referred to the author of all good—which is a most impious opinion.andþat is þis þat so as þe ordre of þinges is yleddandcomeþ of þe purueaunce of god. ne þat no þing nisleueful to þe conseils of mankynde. as who seiþ þat4576men han no power to done no þing. ne wilne no þing.þan folweþ it þat oure vices ben refferred to þe mak[er]eof alle good. as who seiþ þan folweþ it. þat god auȝt[e]han þe blame of oure vices. syn he constreiniþ by4580necessite to don vices.Then is it useless to hope for anything from God, or to pray to him.þan nis þer no resounto hanhopen in god. ne forto preien to god.For why should men do either, when all they can desire is irreversibly predestined?¶ For whatsholde any wyȝt hopen to god. or whi sholde he preiento god. syn þat þe ordenaunce of destine whiche þat ne4584may nat ben enclined. knytteþandstreiniþ alle þingesþat men may desiren.Hope and prayer being thus ineffectual, all intercourse is cut off between God and man.¶ þan sholde þere be don aweyþilke oonly alliaunce bytwixen godandmen. þat is toseien to hopenandto preien.By reverent and humble supplication we earn divine grace, a most inestimable favour, and are able to associate with the Deity, and to unite ourselves to the inaccessible light.but by þe preis of ryȝtfulnesse4588andof veray mekenesse we deserue þe gerdounof þe deuyne grace whiche þat is inestimable. þat is tosein þat it is so grete þat it ne may nat ben ful ypreised.andþis is oonly þe manere. þat is to seyen hopeand4592prayeres. for whiche it semeþ þat [men] mowen spekenwiþ god.andby resounof supplicaciounben conioignedto þilk clernesse þat nis nat approched no raþer orþat men byseken itandemprenten it.If men believe that hope and prayer have no power because of the necessity of future events, by what other way can we be united, and hold fast to the sovereign Lord of all things?And yif men4596ne wene [nat] þat [hope] ne preiers ne han no strengþes.by þe necessite of þinges to comen y-resceiued. whatþing is þer þan by whiche we mowen be conioygnedandclyuen to þilke souereyne prince of þinges.Wherefore mankind must be dissevered and disunited from the source of its existence, and shrink from its beginning.¶ For4600whiche it byhoueþ by necessite þat þe lynage of mankynde[* fol. 36.]as *þou songe a litel here byforne ben departedandvnioyned from hys welleandfaylen of hys bygynnynge.þat is to seien god.4604

4118þou wolt—þou wys wilt4119þund[ere]re—thonderereseyne—seyn4120bihold—MS. biholde, C. byhold4122rody—MS. redy, C. rodyfire—Fyr4123cercle—clerke4125courses—coursheyȝt—heyhte4127westerne—westrenedyȝen—deeyn4128 [the]—from C.he see—MS. it sewe, C. he seeoþer—oothre4131aȝeyne—ayein4133oute—owt4134euene-lyke manere[s]—euenelyk maneres4135striuen—stryuyngenat—omitted4136but—omitted4138lyȝt[e]fyre arist—lyhte fyr arysith4140yere—ȝer4142comeþ aȝeyne—comth ayein4143reyne—reyn4144furþe al þinge—forth alle thingbrediþ lyfe—berith lyf4145worlde—worldþilk—thilke4146last[e]deþe—laste deth4147yborn—MS. yborne, C. I-born4148lorde—lord4149wise—wys4150stireþ—sterithdon—gon4151þe—omitted4153clepiþ—klepede4154constreyned[e]—constreynederoundenesse—Rowndnesses4156sholde—sholden4158tournen—torneof—to4159be—ben4161eftesones aȝeine—eft sones ayein4162haþ—MS. haþe

4118þou wolt—þou wys wilt

4119þund[ere]re—thonderereseyne—seyn

4120bihold—MS. biholde, C. byhold

4122rody—MS. redy, C. rodyfire—Fyr

4123cercle—clerke

4125courses—coursheyȝt—heyhte

4127westerne—westrenedyȝen—deeyn

4128 [the]—from C.he see—MS. it sewe, C. he seeoþer—oothre

4131aȝeyne—ayein

4133oute—owt

4134euene-lyke manere[s]—euenelyk maneres

4135striuen—stryuyngenat—omitted

4136but—omitted

4138lyȝt[e]fyre arist—lyhte fyr arysith

4140yere—ȝer

4142comeþ aȝeyne—comth ayein

4143reyne—reyn

4144furþe al þinge—forth alle thingbrediþ lyfe—berith lyf

4145worlde—worldþilk—thilke

4146last[e]deþe—laste deth

4147yborn—MS. yborne, C. I-born

4148lorde—lord

4149wise—wys

4150stireþ—sterithdon—gon

4151þe—omitted

4153clepiþ—klepede

4154constreyned[e]—constreynederoundenesse—Rowndnesses

4156sholde—sholden

4158tournen—torneof—to

4159be—ben

4161eftesones aȝeine—eft sones ayein

4162haþ—MS. haþe

ALL FORTUNE IS BENEFICIAL.

Sest þou natP.Do you see what follows from our arguments?þan what þing folweþ alle þe þinges þat Ihaue seid.B.What is it?what þing quod I.P.That all fortune is good.¶ Certys quod she4164outerly þat al fortune is good.B.How can that be?and how may þat bequod .I.P.Since all fortune, whether prosperous or adverse, is for the reward of the good or the punishment of the bad, all fortune is good which is either just or useful.¶ Now vndirstand quod she so as [allefortune wheyther so it be Ioyeful fortune / or aspre]fortune is ȝiuen eiþer by cause of gerdonynge or ellys of4168exercisynge of goode folk or ellys by cause to punissen.or ellys to chastysen shrewes. ¶ þan is alle fortunegood. þe whiche fortune is certeyne þat it be eiþer ryȝtfulor profitable.But let us put this opinion among those positions which thou saidst were not commonly believed by the people.¶ For soþe þis is a ful verray resoun4172quod I. and yif I considere þe purueaunceandþedestine þat þou tauȝtest me a litel here byforne þis sentenceis susteyned by stedfast resouns. but yif it likevnto þe lat vs noumbre hem amonges þilk[e] þinges of4176whiche þou seidest a litel here byforne þat þei ne werenat able to ben ywened to þe poeple.P.Why so?¶ whi so quod she.B.Because it is a common expression thatthe fortune of such a one is bad.for þat þe comune worde of men mysusiþ quod I.þis manere speche of fortune.andsein ofte tymes [þat]4180þe fortune of som wyȝt is wicked.

PUNISHMENT IS BENEFICIAL.

P.Do you wish me to conform for awhile to the language of the people, lest we should seem to depart too much from the popular mode of expression?wilt þou þan quodshe þat I proche a litel to þe wordes of þe poeple so itseme nat to hem þat I be ouer moche departid as fro þevsage of man kynde.B.As you please.as þou wolt quod I.P.Is everything profitable that is good?¶ Demest4184þou nat quod she þat al þing þat profitiþ is good.B.Yes, certainly.ȝisquod I.P.That which exercises or corrects is profitable?certis þilk þing þat exercisiþ or corigiþ profitiþ.B.It is.I confesse it wel quod I.P.Therefore it is good?þan is it good quod she.B.Yes.whi nat quod I.P.This is the fortune of the virtuous who combat with adversity, or of those who, relinquishing vice, pursue the path of virtue?but þis is þe fortune [quodshe] of4188hem þat eiþer ben put in vertueandbatailen aȝeinsaspre þinges. or ellys of hem þat eschewenanddeclinenfro vicesandtaken þe weye of vertue.B.It is.¶ þis ne maynat I denye quod IP.The vulgar regard that prosperity which is bestowed as a reward on the good to be beneficial, and they believe those calamities by which the wicked are punished as the most miserable things that can be imagined.¶ But what seist þou of þe myrye4192fortune þat is ȝeuen to good folk in gerdoundeuiniþouȝt þe poeples þat it is wicked. nay forsoþe quod I. butþei demen as it soþe is þat it is ryȝt good. ¶ And whatseist þou of þat oþer fortune quod she. þat al þouȝ it4196be aspreandrestreiniþ þe shrewes by ryȝtful tourment.weniþ ouȝt þe poeple þat it be good. nay quod I. ¶ Butþe poeple demiþ þat it be most wrecched of alle þingesþat may ben þouȝt.But in following the popular opinion, let us beware of being involved in some new and incredible conse­quence.war nowandloke wel quod she4200lest þat we in folwyng þe opyniounof poeple haue confessedandconcluded þing þat is vnable to be wened toþe poeple.B.What is that?what is þat quod IP.We have decided that the fortune of the virtuous or of those growing up in virtue must needs be good—but that the fortune of the wicked must be most wretched.¶ Certys quod she itfolweþ or comeþ of þinges þat ben graunted þat alle4204fortune what so euer it be. of hem þat eyþer ben inpossessiounof vertue. [or in the encres of vertu] or ellysin þe purchasynge of vertue. þat þilke fortune is good.¶ And þat alle fortune is ryȝt wicked to hem þat4208dwellen in shrewednesse. as who seiþ.andþus weneþnat þe poeple.

THE FORTUNE OF THE VIRTUOUS IS GOOD.

B.That’s true, though none dare acknowledge it.¶ þat is soþe quod I. ¶ Al be it soþat nomandar confessenit ne byknowen it.P.Why so? The wise man ought not to be cast down, when he has to wage war with Fortune, no more than the valiant man ought to be dismayed on hearing the noise of the battle.¶ whi soquod she. For ryȝt as no strong man ne semeþ nat to4212[* fol. 33.]abassen or disdaignenas *ofte tyme as he hereþ þe noiseof þe bataile. ne also it ne semeþ nat to þe wyse man toberen it greuously as oft[e] as he is lad in to þe strif offortune.The dangers of war enable the one to acquire more glory, and the difficulties of the other aid him to confirm and improve his wisdom.for boþe to þat on manandeke to þat oþer4216þilke difficulte is þe matere to þat oon man of encreseof his glorious renoun.andto þat oþer man to confermehys sapience. þat is to seine þe asprenesse of hys estat.

Thus virtue, in its literal acceptation, is a power that, relying on its own strength, overcomes all obstacles.¶ For þerfore is it called uertue. for þat it susteniþand4220enforceþ by hys strengþes þat it nis nat ouer-comenbyaduersites.You, who have made so much progress in virtue, are not to be carried away by delights and bodily lusts.¶ Ne certys þou þat art put in þe encreseor in þe heyȝt of uertue ne hast nat comen to fleten wiþdelicesandforto welken in bodyly lust.You must engage in a fierce conflict with every fortune—with adversity, lest it dismay you—with prosperity, lest it corrupt you.¶ þou sowest4224or plauntest a ful egre bataile in þi corage aȝeins eueryfortune. for þat þe sorweful fortune ne confounde þe nat.ne þat þe myrye fortune ne corrumpe þe nat.Seize thegolden meanwith all your strength. All below or above this line is a contemptible and a thankless felicity.¶ Occupyþe mene by stedfast strengþes. for al þat euer is vndir4228þe mene. or ellys al þat ouer-passeþ þe mene despiseþwelefulnesses. ¶ As who seiþ. it is viciousandne haþno mede of hys trauaile.The choice of fortune lies in your own hands, but remember that even adverse fortune, unless it exercises the virtues of the good or chastises the wicked, is a punishment.¶ For it is set in ȝourehand.as who seiþ it lieþ in ȝourepower what fortune ȝow is4232leuest. þat is to seyne good or yuel. ¶ For alle fortuneþat semeþ sharpe or aspre yif it ne exercise nat þe goodfolk. ne chastisiþ þe wicked folk. it punisseþ.

4163þing—thinge4165outerly—al owtrelyal—alle4166-7 [alle——aspre]—from C.4169goode—good4174here byforne—her by-forn4175stedfast—stydefast4176noumbre—nowmbrenþilk[e]—thilke4177here byforne—her by-forn4178ywened—weened4179worde—word4180 [þat]—from C.4181wicked—wykkede4182proche—aproche4185al—alle4186þilk—thilke4188 [quod she]—from C.4191weye—wey4193deuiniþ—demyth4194ouȝt—awht4195soþe—soth4198ouȝt—awht4199be—is4204comeþ—comth4206 [or——vertu] from C.4208wicked—wykkede4210soþe—soth4211confessen—confesse4212no strong—the stronge4213abassen—abayssen4215oft[e]—ofte4219seine—seyn4223heyȝt—heyhte4224welken—wellen4226confounde—MS. confounded, C. confownde4227Occupy—Ocupye4228stedfast—stydefast4230haþ—MS. haþe4231set—MS. sette, C. set4232lieþ—lith4233seyne—seyn4234sharpe—sharp

4163þing—thinge

4165outerly—al owtrelyal—alle

4166-7 [alle——aspre]—from C.

4169goode—good

4174here byforne—her by-forn

4175stedfast—stydefast

4176noumbre—nowmbrenþilk[e]—thilke

4177here byforne—her by-forn

4178ywened—weened

4179worde—word

4180 [þat]—from C.

4181wicked—wykkede

4182proche—aproche

4185al—alle

4186þilk—thilke

4188 [quod she]—from C.

4191weye—wey

4193deuiniþ—demyth

4194ouȝt—awht

4195soþe—soth

4198ouȝt—awht

4199be—is

4204comeþ—comth

4206 [or——vertu] from C.

4208wicked—wykkede

4210soþe—soth

4211confessen—confesse

4212no strong—the stronge

4213abassen—abayssen

4215oft[e]—ofte

4219seine—seyn

4223heyȝt—heyhte

4224welken—wellen

4226confounde—MS. confounded, C. confownde

4227Occupy—Ocupye

4228stedfast—stydefast

4230haþ—MS. haþe

4231set—MS. sette, C. set

4232lieþ—lith

4233seyne—seyn

4234sharpe—sharp

WE CHOOSE OUR OWN FORTUNE.

ÞE wrekereAtrides carried on a ten years’ war to punish the licentious Paris.attrides ¶ þat is to seyne agamenon þat4236wrouȝt[e]andcontinued[e] þe batailes by ten ȝererecouered[e]andpurged[e] in wrekyng by þe destrucciounof troie þe loste chambres of mariage of hys broþerþis is to seyn þat [he] agamenon wan aȝein Eleine þat4240was Menelaus wif his broþer.With blood he purchased propitious gales for the Grecian fleet, by casting off all fatherly pity, and sacrificing his daughter Iphigenia to the vengeance of Diana.In þe mene while þatþilke agamenon desired[e] to ȝeuen sailes to þe grekysshenauyeandbouȝt[e] aȝein þe wyndes by blode. hevncloþed[e] hym of pite as fader.andþe sory prest4244ȝiueþ in sacrifiynge þe wreched kuyttyng of þrote of þedouȝter. ¶ þat is to sein þat agamenon lete kuyttenþeþrote of hys douȝter by þe prest. to maken alliaunce wiþhys goddes.andfor to haue wynde wiþ whiche he4248myȝt[e] wende to troie.Ulysses bewailed his lost mates, devoured by Polyphemus, but, having deprived the Cyclop of his sight, he rejoiced to hear the monster’s roar.¶ Itakus þat is to sein vlixiesbywept[e] hys felawes ylorn þe whiche felawes þefiers[e] pholifemusligginge in his grete Caue had[de]fretenanddreint in hys empty wombe. but naþeles4252polifemuswood for his blinde visage ȝeld to vlixies ioyeby hys sorowful teres. þis is to seyn þat vlixes smotoute þe eye of poliphemusþat stod in hys forhede.

THE LABOURS OF HERCULES.

for whiche vlixes hadde ioie whan he saw poliphemus4256wepyngandblynde.Hercules is renowned for his many labours, so successfully overcome.¶ Hercules is celebrable for hyshard[e] trauaileHe overthrew the proud Centaurs;he dawntede þe proude Centauris halfhors half man.he slew the Nemean lion and wore his skin as a trophy of his victory;andhe rafte þe despoylynge fro þecruel lyounþat is to seyne he slouȝ þe lyounand4260rafte hymhys skyn.he smote the Harpies with his arrows;he smot þe brids þat hyȝtenarpijs [in þe palude of lyrne] wiþ certeyne arwes.he caried off the golden apples of the Hesperides, and killed the watchful dragon;he rauyssed[e] applis fro þe wakyng dragoun.andhys hand was þe more heuy for þe golde[ne]4264metal.he bound Cerberus with a threefold chain;He drouȝ Cerberus þe hound of helle byhys treble cheyne.he gave the body of proud Diomede as food for the tyrant’s horses;he ouer-comer as it is seid haþput an vnmeke lorde fodre to hys cruel hors ¶ þis isto sein. þat hercules slouȝ diomedesandmade his hors4268to etyn hym.he slew the serpent Hydra;and he hercules slouȝ Idra þe serpentandbrend[e] þe venym.he caused Achelous to hide his blushing head within his banks;and achelaus þe flode defouled[e] inhis forhede dreint[e] his shamefast visage in hisstrondes. þis is to sein þat achelaus couþe transfigure4272hym self in to dyuerse lykenesse.andas he fauȝt wiþorcules at þe laste he turnid[e] hym in to a bole andhercules brak of oon of hys hornes.andachelaus forshame hidde hym in hys ryuer.he left Antæus dead upon the Lybian shore;¶ And [he] hercules4276[* fol. 33b.]*cast[e] adounAntheus þe geaunt in þe strondes oflibye.he appeased Evander’s wrath by killing Cacus;andkacus apaised[e] þe wraþþes of euander. þisis to sein þat hercules slouȝ þe Monstre kacusandapaised[e] wiþ þat deeþ þe wraþþe of euander.he slew the Erymanthean boar;¶ And4280þe bristled[e] boor marked[e] wiþ scomes þe sholdres ofhercules. þe whiche sholdres þe heye cercle of heuenesholde þreste.and bore the weight of Atlas upon his shoulders.andþe laste of his labours was þat hesustened[e] þe heuene vponhis nekke vnbowed.These labours justly raised him to the rank of a god.andhe4284deserued[e] eftsones þe heuene to ben þe pris of hislaste trauayleGo then, ye noble souls, and follow the path of this great example.¶ Goþ now þan ȝe stronge men þere asþe heye weye of þe grete ensample ledeþ ȝou. ¶ O nicemen whi nake ȝe ȝoure bakkes. as who seiþ.O ye slothful ones, wherefore do ye basely fly!¶ O ȝe4288sloweanddelicat men whi fley ȝe aduersites.andnefyȝtennat aȝeins hem by vertue to wynnen þe mede ofþe heuene.He who conquers earth doth gain the heavens.for þe erþe ouer-comenȝeueþ þe sterres.¶ þis is to seyne þat whan þat erþely lust is ouer-comen.4292a man is maked worþi to þe heuene.

EXPLICIT LIBER QUARTUS.

4236seyne—seyn4237wrouȝt[e]—wrowhtecontinued[e]—continuedeȝere—ȝer4238purged[e]—purgede4240 [he]—from C.wan—MS. wanne, C. wan4242desired[e]—desirede4243bouȝt[e]—bowhteblode—blod4244vncloþed[e]—vnclothedeas—of4245kuyttyng—MS. knyttyng, C. kuttynge4246lete—letkuytten—MS. knytten, C. kuttyn4248haue—han4249myȝt[e]wende—myhte wenden4250bywept[e]—by-wepteylorn—MS. ylorne, C. y-lorn4251fiers[e]—feersehad[de]—hadde4253ȝeld—yald4254sorowful—sorwfulsmot—MS. smote, C. smot4255oute—owtstod—MS. stode, C. stoodforhede—forehed4256saw—say4258hard[e]trauaile—harde trauaylesdawntede—MS. dawnded, C. dawntede4259half—MS. halsrafte—byraftefro—from4260seyne—seyn4261smot—MS. smote, C. smot4262 [in——lyrne]—from C.4263rauyssed[e]—rauysshede4266seid—MS. seide, C. saydhaþ—MS. haþe4267lorde—lord4269etyn—freten4270brend[e]—brendeflode defouled[e]—flood defowlede4271forhede dreint[e]—forhed dreynte4273lykenesse—lyknesses4274turnid[e]—tornede4275brak—MS. brake, C. brakhys—hise4276 [he]—from C.4278-80apaised[e]—apaysede4281bristled[e]—brysteledemarked[e]—markede4282cercle—clerke4283þreste—thriste4285deserued[e]—deseruede4286Goþ—MS. Goþeþere—ther4287weye—way4288nake—MS. make, C. nake4289slowe—MS. slouȝ, C. slowefley—flee4292seyne—seyn

4236seyne—seyn

4237wrouȝt[e]—wrowhtecontinued[e]—continuedeȝere—ȝer

4238purged[e]—purgede

4240 [he]—from C.wan—MS. wanne, C. wan

4242desired[e]—desirede

4243bouȝt[e]—bowhteblode—blod

4244vncloþed[e]—vnclothedeas—of

4245kuyttyng—MS. knyttyng, C. kuttynge

4246lete—letkuytten—MS. knytten, C. kuttyn

4248haue—han

4249myȝt[e]wende—myhte wenden

4250bywept[e]—by-wepteylorn—MS. ylorne, C. y-lorn

4251fiers[e]—feersehad[de]—hadde

4253ȝeld—yald

4254sorowful—sorwfulsmot—MS. smote, C. smot

4255oute—owtstod—MS. stode, C. stoodforhede—forehed

4256saw—say

4258hard[e]trauaile—harde trauaylesdawntede—MS. dawnded, C. dawntede

4259half—MS. halsrafte—byraftefro—from

4260seyne—seyn

4261smot—MS. smote, C. smot

4262 [in——lyrne]—from C.

4263rauyssed[e]—rauysshede

4266seid—MS. seide, C. saydhaþ—MS. haþe

4267lorde—lord

4269etyn—freten

4270brend[e]—brendeflode defouled[e]—flood defowlede

4271forhede dreint[e]—forhed dreynte

4273lykenesse—lyknesses

4274turnid[e]—tornede

4275brak—MS. brake, C. brakhys—hise

4276 [he]—from C.

4278-80apaised[e]—apaysede

4281bristled[e]—brysteledemarked[e]—markede

4282cercle—clerke

4283þreste—thriste

4285deserued[e]—deseruede

4286Goþ—MS. Goþeþere—ther

4287weye—way

4288nake—MS. make, C. nake

4289slowe—MS. slouȝ, C. slowefley—flee

4292seyne—seyn

THE EXISTENCE OF CHANCE.

She haddeWhen Philosophy had thus spoken, and was about to discuss other matters I interrupted her.seidandtourned[e] þe cours of hir resountosomme oþerþinges to ben tretidandto ben ysped.B.Thy exhortation is just and worthy of thy authority, but thou saidst that the question of the Divine Superintendence or Providence is involved with many others—and this I believe.þan seide I. Certys ryȝtful is þin amonestyngandful4296digne by auctorite. but þat þou seidest som tyme þatþe questiounof þe deuyne purueaunce is enlaced wiþmany oþer questiouns. I vndir-stonde welandproue itby þe same þinge.I am desirous, however, of knowing whether there be such a thing asChance, and what thou thinkest it is.but I axe yif þat þou wenest þat hap4300be any þing in any weys.andif þou wenest þat hap beany [thing] what is it.P.I hasten to fulfil my promise and to show the road to your own country.þan quod she. I haste me toȝeldenandassoilen þe to þe dette of my byhesteandto shewenandopnen þe wey by whiche wey þou maist4304come aȝein to þi contre.But although these things you question me about are profitable to know, yet they lead us a little out of our way.¶ but al be it so þat þe þingeswhiche þat þou axest ben ryȝt profitable to knowe.ȝitte ben þei diuers somwhat fro þe paþe of my purpos.

And by straying from the path you may be too fatigued to return to the right road.And it is to douten þat þou ne be maked weery by4308mysweys so þat þou ne mayst nat suffise to mesurenþeryȝt weye.B.Don’t be afraid of that, for it will refresh me as much as rest to know these things in which I am delightfully interested.¶ Ne doute þe þer-of no þing quod I. forforto knowen þilke þinges to-gidre in þe whiche þingesI delite me gretly. þat shal ben to me in stede of reste.4312Syn it nis nat to douten of þe þinges folwynge whaneuery side of þi disputisounshal be stedfast to me byvndoutous feiþ. þan seide she. þat manere wol I donþe.andbyganto speken ryȝt þusP.I will then comply with thy requests.¶ Certys quod she4316yif any wyȝt diffinisse hap in þis manere. þat is to seyn.

DEFINITION OF CHANCE.

If we define Chance to be an event produced by an unintelligent motion, and not by a chain or connection of causes, I should then affirm that Chance is nothing and an empty sound.þat hap is bytidynge y-brouȝt forþe by foelyshemoeuynge.andby no knyttyng of causes. ¶ I confermeþat hap nis ryȝt nauȝt in no wise. and I deme al4320outerly þat hap nis ne dwelliþ but a voys. ¶ As whoseiþ. but an ydel worde wiþ outen any significaciounofþing summittid to þat vois.What room is there for folly and disorder where all things are restrained by order, through the ordinance of God?for what place myȝt[e] benleft or dwellynge to folieandto disordinaunce. syn þat4324god lediþandstreyniþ alle þinges by ordre.For it is a great truth that nothing can spring out of nothing.¶ For þissentence is verrayandsoþe þat no þinge ne haþ hisbeynge of nouȝt. to [the] whiche sentence none of þiseolde folk ne wiþseide neuere al be it so þat þei ne4328vndirstoden ne moeueden it nauȝt by god princeandgynner of wirkyng. but þei casten as a manere foundementof subgit material. þat is to seyn of [the] natureof alle resoun.Now, if anything arises without the operation of a cause, it proceeds from nothing.andȝif þat ony þinge is woxen or comen4332of no causes. þan shal it seme þat þilke þinge is comenor woxen of nouȝt.But if this is impossible, then there can be no such a thing as Chance, as we have defined it.but yif þis ne may nat ben don.þan is it nat possible þat þere haþ ben any swiche þingas I haue diffinissid a litel here byforne.B.Is there nothing, then, that may be called Chance or Fortune?¶ How shal4336it þan ben quod I. nis þer þan no þing þat by ryȝt maybe cleped eyþer happeor ellis auenture of fortune.Is there nothing (hid from the vulgar) to which these words may be applied?or is[* fol. 34.]þer ouȝt al *be it so þat it is hidd fro þe poeple towhiche þise wordes ben couenable.

P.Aristotle defines this matter with much precision and probability.Myn aristotul quod4340she. in þe book of his phisik diffinisseþ þis þing byshort resounand neyȝe to þe soþe.B.How?¶ In whiche manerequod I.P.So often as a man does anything for the sake of any other thing, and another thing than what he intended to do is produced by other causes, that thing so produced is calledChance.¶ As ofte quod she as men don any þing forgrace of any oþer þing.andan oþer þinge þan þilke4344þing þat men ententen to doon bytideþ by som[e] causesit is ycleped happe.As if a man trench the ground for tillage and find gold, then this is believed to happen by chance, although it is not so.¶ Ryȝt as a man dalf þe erþe bycause of tylienge of þe felde.andfond þere a gobet ofgolde by-doluen. þan wenen folk þat it is fallen by fortunous4348bytydyng. but for soþe it nis nat for nauȝt forit haþ hys propre causes of whiche causes þe cours vnforseynand vnwar semiþ to han maked happe.For if the tiller had not ploughed the field, and if the hider of the gold had not concealed it in that spot, the gold had not been found.¶ Foryif þe tilier in þe erþe ne delue nat in þe felde. and yif4352þe hider of þe golde ne hadde hidd þe golde in þilkeplace. þe golde ne had[de] nat ben founde.These, then, are the causes of a fortuitous acquisition which proceeds from a conflux of encountering causes, and not from the intention of the doer.þise benþan þe causes of þe abreggynge of fortune hap. þe whicheabreggynge of fortune hap comeþ of causes encountrynge4356andflowyng to-gidre to hem selfe.andnat by þe entenciounof þe doer.For neither the hider of the gold¶ For neiþer þe hider of þe gold.

nor the husbandman intended or understood that the gold should be found.ne þe deluer of þe felde ne vndirstanden nat þat þegolde sholde han be founde. but as I seide.But it happened by the concurrence of these two causes that the one did dig where the other had hidden the money.it bytidde4360andran to-gidre þat he dalf þere as þat oþer hadde hiddþe golde.Chance, then, is an unexpected event, by a concurrence of causes, following an action designed for a particular purpose.Now may I þus diffinissen happe. ¶ Happeis an vnwar bytydyng of causes assembled in þinges þatben don for som oþer þinge. but þilke ordre procedynge4364by an vneschewable byndynge to-gidre.This concurrence of causes proceeds from that order which flows from the fountain of Providence and disposes all things as to place and time.whiche þatdescendeþ fro þe wel of purueaunce þat ordeineþ alleþinges inhireplacesandin hire tymes makeþ þat þecauses rennenandassemblen to-gidre.4368

4294seid—MS. seide, C. seydþe—by4297som tyme—whilom4298þe(2)—thy4300þinge—thing4302 [thing]—from C.4303ȝelden—yildenassoilen—MS. assailen, C. assoylenbyheste—byhest4304-6whiche—which4306ben—MS. bene4307paþe—paath4312stede—styde4314disputisoun—disputaciounbe—han benstedfast—stydefast4317seyn—seyng4318forþe—forth4322worde—word4323myȝt[e]—myhte4324left—lefte4325streyniþ—constreynyth4326soþe—sothno þinge—nothinghaþ—MS. haþe4327 [the]—from C.4330gynner—bygynnere4331 [the]—from C.4332ȝif—MS. ȝit, C. yifþinge—thing4335þat——ben—þat hap behaþ—MS. haþeswiche—swych4338happe—hap4339hidd—MS. hidde, C. hidd4340whiche—which4342neyȝe—nehgwhiche—which4343don—MS. done, C. don4344þinge—thing4345som[e]—some4346happe—hap4347of(1)—tofond—MS. fonde, C. fownde4348golde—goldfallen—byfalle4349for(2)—of4350haþ—MS. haþehys—hise4351happe—hap4352tilier—tylyeredelue—dolue4353hider—hyderegolde—goldhidd—MS. hidde4353-4golde—gold4354had[de]—hadde4355fortune—fortuitwhiche—which4356fortune—fortuitcomeþ—comth4357flowyng—MS. folwyng, C. flowyngeselfe—self4358doer—doerehider—hidere4359deluer—deluerefelde—feeldvndirstanden—vndirstoden4360golde—gold4361hidd—MS. hidde, C. hyd4362happe(both)—hap4365whiche—which4366descendeþ—MS. defendeþ, C. descendithwel—welle

4294seid—MS. seide, C. seydþe—by

4297som tyme—whilom

4298þe(2)—thy

4300þinge—thing

4302 [thing]—from C.

4303ȝelden—yildenassoilen—MS. assailen, C. assoylenbyheste—byhest

4304-6whiche—which

4306ben—MS. bene

4307paþe—paath

4312stede—styde

4314disputisoun—disputaciounbe—han benstedfast—stydefast

4317seyn—seyng

4318forþe—forth

4322worde—word

4323myȝt[e]—myhte

4324left—lefte

4325streyniþ—constreynyth

4326soþe—sothno þinge—nothinghaþ—MS. haþe

4327 [the]—from C.

4330gynner—bygynnere

4331 [the]—from C.

4332ȝif—MS. ȝit, C. yifþinge—thing

4335þat——ben—þat hap behaþ—MS. haþeswiche—swych

4338happe—hap

4339hidd—MS. hidde, C. hidd

4340whiche—which

4342neyȝe—nehgwhiche—which

4343don—MS. done, C. don

4344þinge—thing

4345som[e]—some

4346happe—hap

4347of(1)—tofond—MS. fonde, C. fownde

4348golde—goldfallen—byfalle

4349for(2)—of

4350haþ—MS. haþehys—hise

4351happe—hap

4352tilier—tylyeredelue—dolue

4353hider—hyderegolde—goldhidd—MS. hidde

4353-4golde—gold

4354had[de]—hadde

4355fortune—fortuitwhiche—which

4356fortune—fortuitcomeþ—comth

4357flowyng—MS. folwyng, C. flowyngeselfe—self

4358doer—doerehider—hidere

4359deluer—deluerefelde—feeldvndirstanden—vndirstoden

4360golde—gold

4361hidd—MS. hidde, C. hyd

4362happe(both)—hap

4365whiche—which

4366descendeþ—MS. defendeþ, C. descendithwel—welle

TIgrisWhere the flying Parthian doth pierce his pursuers with his shafts, there from the Achemenian heights flow the Tigris and Euphrates, but soon their streams divide and flow into separate channels.[and] eufrates resoluenandspryngen of a welle inþe kragges of þe roche of þe contre of achemenye þereas þe fleenge [batayle] ficchiþ hire dartes retournid inþe brestes of hem þat folwen hem. ¶ And sone aftre4372þe same ryueres tigrisandeufrates vnioygnenanddepartenhirewatres.But should they unite again, in the impetuous stream, boats, ships, and trees would be all intermingled, whirled about; and blind Chance seems to direct the current’s course.and yif þei comen to-gidreandbenassembledandclepid to-gidre in to o cours. þan motenþilke þinges fletyn to-gidre whiche þat þe water of þe4376entrechaungyng flode bryngeþ þe shippesandþe stokkesaraced wiþ þe flood moten assemble.andþe watresymedlyd wrappiþ or implieþ many fortunel happes ormaneres.But the sloping earth, the laws of fluids, govern these things.þe whiche wandryng happes naþeles þilke enclinyng4380lowenes of þe erþe.andþe flowynge ordre ofþe slidyng water gouerniþ.So though Chance seems to wander unrestrained, it is nevertheless curbed and restrained by Divine Providence.¶ Ryȝt so fortune þatsemeþ as [þat] it fletiþ wiþ slaked or vngouerned[e]bridles. It suffriþ bridles þat is to seyn to ben gouerned4384andpasseþ by þilke lawe. þat is to sein by þe deuyneordinaunce.

4369 [and]—from C.a—oo4371 [batayle]—from C.4373þe—tho4374to-gidre—to-gyderes4376whiche—which4377flode—flod4378assemble—assemblyn4380enclinyng—declynynge4381lowenes—lownesse4383 [þat]—from C.vngouerned[e]—vngouernede4385þe—thilke

4369 [and]—from C.a—oo

4371 [batayle]—from C.

4373þe—tho

4374to-gidre—to-gyderes

4376whiche—which

4377flode—flod

4378assemble—assemblyn

4380enclinyng—declynynge

4381lowenes—lownesse

4383 [þat]—from C.vngouerned[e]—vngouernede

4385þe—thilke

ON FREE WILL.

ÞisB.Is there anyfree-willin this chain of cohering causes?vndirstonde I wel quod I.andaccorde wel þat itis ryȝt as þou seist. but I axe yif þer be any liberte4388or fre wil in þis ordre of causes þat cliuenþus to-gidrein hem self.Or doth thechain of destinyconstrain the motions of the human mind?¶ or ellys I wolde witen yif þat þedestinal cheine constreiniþ þe moeueuynge of þe coragesof men.P.There is a freedom of the will possessed by every rational being.yis quod she þer is liberte of fre wille. ne þer4392ne was neuer no nature of resounþat it ne hadde liberteof fre wille.A rational being has judgment to judge of and discern everything.¶ For euery þing þat may naturely vsenresoun. it haþ doom by whiche it discerniþanddemiþeuery þing.Of himself he knows what he is to avoid or to desire. He seeks what he judges desirable, and he shuns what he deems should be avoided.¶ þan knoweþ it by it self þinges þat ben4396to fleen.andþinges þat ben to desiren.andþilk þingþat any wyȝt demeþ to ben desired þat axeþ or desireþheandfleeþ [thilke] þing þat he troueþ ben to fleen.

PROVIDENCE SEES ALL THINGS.

A rational being possesses, then, the liberty of choosing and rejecting.¶ wher-fore in alle þinges þat resounis. inhem also is4400libertee of willyngandof nillynge.This liberty is not equal in all beings.¶ But I ne ordeynenat. as who seiþ. I ne graunte nat þat þis libertee beeuene like in alle þinges.In heavenly substances, as spirits, &c., judgment is clear, and the will is incorruptible, and has a ready and efficacious power of doing things which are desired.forwhi in þe souereyns deuynessubstaunces.[* fol. 34b.]þat is to *seyn in spiritȝ ¶ Iugement is4404more clereandwil nat be corumped.andhaþ myȝtredy to speden þinges þat ben desired.The souls of men must needs be more free when employed in the contemplation of the Divine Mind, and less so when they enter into a body, and still less free when enclosed and confined in earthly members; but the most extreme servitude is when they are given over to vice and wholly fallen from their proper reason.¶ But þe soulesof men moten nedes ben more free whan þei loken hemin þe speculaciounor lokynge of þe deuyne þouȝt.and4408lasse free whan þei sliden in to þe bodies.andȝit lassefree whan þei ben gadred to-gidreandcomprehendid inerþely membris. but þe last[e] seruage is whan þat þeiben ȝeuento vices.andhan yfalle fro þe possessiounof4412hire propre resounFor at once they are enveloped by the cloud of ignorance and are troubled by pernicious desires, by yielding to which they aid and increase that slavery which they brought upon themselves, and thus even under the liberty proper to them, they remain captives.¶ For after þat þei han cast aweyehir eyen fro þe lyȝt of þe souereyn soþefastnesse to loweþingesanddirke ¶ Anon þei dirken by þe cloude ofignoraunceandben troubled by felonous talentȝ. to þe4416whiche talentȝ whan þei approchenandassenten. þeihepenandencresen þe seruage whiche þei han ioignedto hem self. and in þis manere þei ben caitifs fro hirepropre libertee.Yet the eye of Providence, beholding all things from eternity, sees all this and disposes according to their merit all things as they are predestinated.þe whiche þinges naþeles þe lokynge of4420þe deuyne purueaunce seeþ þat alle þinges byholdeþandseeþ fro eterne. and ordeyneþ hem eueryche inhermerites. as þei benprodestinat.He, as Homer says of the sun,sees and hears all things.andit is seid in grek.þat alle þinges he seeþandalle þinges he hereþ.4424

4389or—of4390hem—hym4392yis—MS. yif, C. yis4392-94wille—wil4395whiche—which4397þilk—thilke4399 [thilke]—from C.4405haþ—MS. haþe4411last[e]—laste4412fro—from4415cloude—clowdes4418whiche—which4423seid—MS. seide, C. seyd

4389or—of

4390hem—hym

4392yis—MS. yif, C. yis

4392-94wille—wil

4395whiche—which

4397þilk—thilke

4399 [thilke]—from C.

4405haþ—MS. haþe

4411last[e]—laste

4412fro—from

4415cloude—clowdes

4418whiche—which

4423seid—MS. seide, C. seyd

GOD’S FOREKNOWLEDGE AND MAN’S FREE WILL.

HOmer wiþ þeThe sweet-tongued Homer sings of the sun’s pure light. Yet the sun’s beams cannot pierce into the inner bowels of the earth, nor into the depths of the sea.hony mouþe. þat is to seyn. homerwiþ þe swete dites syngeþ þat þe sonne is cleer bypure lyȝt. naþeles ȝit ne may it nat by þe inferme lyȝtof hys bemes brekenor percenþe inwarde entrailes of4428þe erþe. or ellys of þe see.But God, the world’s maker, beholding from on high, has his vision impeded neither by earth nor cloud.¶ so ne seeþ nat god makereof þe grete worlde to hym þat lokeþ alle þinges from onheye ne wiþstandiþ nat no þinges by heuynesses of erþe.ne þe nyȝt ne wiþstondeþ nat to hymby þe blake4432cloudes.At a glance he sees all events, present, past, and future.¶ þilke god seeþ ino strook of þouȝt alleþinges þat ben or weren or schullen come.God, then, that alone sees all things, may indeed be called the true Sun.¶ and þilkegod for he lokeþandseeþ alle þinges al oon. þou maistseyn þat he is þe verray sonne.4436

4425mouþe—Mowth4428percen—MS. perten, C. perceninwarde—inward4430worlde—worldon heye—an hegh4431nat—omitted4434schullen come—shollen comyn4435al oon—alone

4425mouþe—Mowth

4428percen—MS. perten, C. perceninwarde—inward

4430worlde—worldon heye—an hegh

4431nat—omitted

4434schullen come—shollen comyn

4435al oon—alone

ÞAn seide IB.I am distracted by a more difficult doubt than ever.now am I confounded by a more hardedoute þan I was. what doute is þat quod she.¶ For certys I coniecte now by whiche þinges þou arttroubled.God’s foreknowledge seems to me inconsistent with man’s free-will.It semeþ quod I to repugnenandto contrarien4440gretly þat god knoweþ byforn alle þinges.andþat þer is any fredom of liberte.For if God foresees all things, and cannot be deceived, then that which Providence hath foreseen must needs happen.for yif so be þat godlokeþ alle þinges byforn. ne god ne may nat bendesseiuid in no manere. þan mot it nedes ben þat alle4444þinges bytyden þe whiche þat þe purueaunce of god haþsein byforn to comen.If God from eternity doth foreknow not only the works, but the designs and wills of men, there can be no liberty of will—nor can there be any other action or will than that which a Divine and infallible Providence hath foreseen.¶ For whiche yif þat godknoweþ by-forn nat oonly þe werkes of men. but alsohir conseilsandhir willes. þan ne shal þer be no4448liberte of arbitre. ne certys þer ne may ben noon oþerdede ne no wille but þilke whiche þe deuyne purueaunceþat ne may nat ben desseiued haþ feled byfornFor if things fall out contrary to such foreseeing, and are wrested another way, the prescience of God in regard to futurity would not be sure and unerring—it would be nothing but an uncertain opinion of them: but I take it to be impious and unlawful to believe this of God.¶ Foryif þat þei myȝten wryþen awey in oþer manere þan þei4452ben purueyed. þan ne sholde þer ben no stedfast prescienceof þinge to comen but raþer an vncerteynoppinioun. þe whiche þinge to trowen on god I deme itfelonieandvnleueful.Nor do I approve of the reasoning made use of by some. For they say that a thing is not necessarily to happen because God hath foreseen it, but rather because it is to happen it cannot be hid from the divine Providence.¶ Ne I ne proeue nat þilk4456same resoun. as who seiþ I ne allowe nat. or I ne preisenat þilke same resounby whiche þat som men wenenþat þei mowen assoilenandvnknytten þe knot of þisquestioun. ¶ For certys þei seyn þat þing nis nat to4460come for þat þe purueaunce of god haþ seyn it byforne.þat is to comen but raþer þe contrarie. ¶ And þatis þis þat for þat þe þing is to comen þat þerforene may it nat ben hyd fro þe purueaunce of god.4464[* fol. 35.]Now by this reason necessity appears to change sides. For it is not necessary that the things which are foreseen should happen, but it is necessary that the things which are to befall should be foreseen.*andin þis manere þis necessite slydiþ aȝein in to þecontrarie partie. ne it ne byhoueþ [nat] nedes þat þingesbytiden þat ben ypurueid. [but it by-houeth nedes /þat thinges þat ben to comyn ben yporueyid] but as it4468were ytrauailed.As if the question was, which was the cause of the other—presciencethe cause of the necessity of future events, or thenecessitythe cause of the prescience of future events?as who seiþ. þat þilke answere procediþryȝt as þouȝ men trauailden or weren bysy toenqueren þe whiche þing is cause of whiche þinges. aswheþer þe prescience is cause of þe necessite of þinges to4472comen. or ellys þat þe necessite of þinges to comen iscause of þe purueaunce.But I will prove that, however the order of causes may stand, the event of things foreseen is necessary, although prescience doth not seem to impose a necessity upon future things to fall out.¶ But I ne enforce me nat nowto shewenit þat þe bytidyng of þinges y-wist byforn isnecessarie. how so or in what manere þat þe ordre of4476causes haþ it self. al þouȝ þat it ne seme nat þat þeprescience brynge in necessite of bytydynge of þingesto comen.For if a man sit—the belief in the sitting is true; and, on the other hand, if the opinion is true of his sitting, he must needs sit.¶ For certys yif þat any wyȝt sitteþ it byhoueþby necessite þat þe oppiniounbe soþe of hym4480þat coniectiþ þat he sitteþ. and aȝeinward. al so is it ofþe contrarie. yif þe oppiniounbe soþe of any wyȝt forþat he sitteþ it byhoueþ by necessite þat he sitteIn both cases there is a necessity—in the latter that the person sits—in the former, that the opinion concerning the other is true.¶ þanis here necessite in þat oonandin þat oþer. for in þat4484oon is necessite of sittynge.But the man does not sit because the opinion of his sitting is true, but the opinion is true because the action of his being seated was antecedent in time.andcertys in þat oþer isnecessite of soþe but þerfore ne sitteþ nat a wyȝt for þatþe oppiniounof sittyng is soþe. but þe oppiniounisraþer soþe for þat a wyȝt sitteþ by-forn.So that although the cause of truth arises from the sitting, there is a common necessity in both.and þus al4488þouȝ þat þe cause of soþe comeþ of [þe] syttyng. andnat of þe trewe oppinioun. Algates ȝitte is þer comunenecessite in þat oonandin þat oþer.Thus may we reason concerning Providence and future events.¶ þus sheweþ itþat I may make semblable skils of þe purueaunce of god4492andof þinges to come.For allowing things are foreseen because they are to happen, and that they do not befall because they are foreseen, it is necessary that future events should be foreseen of God, or if foreseen that they should happen; and this alone is sufficient to destroy all idea offree-will.¶ For al þouȝ for þat þat þingesben to comen. þer-fore ben þei purueid. nat certys forþei ben purueid. þer-fore ne bytide þei nat. ȝit naþelesbyhoueþ it by necessite þat eiþer þe þinges to comen4496ben ypurueied of god. or ellys þat þe þinges þat benpurueied of god bitiden [.s.] by necessite. ¶ And þisþing oonly suffiseþ I-nouȝ to distroien þe fredome ofoure arbitre. þat is to seyn of oure fre willeBut it is preposterous to make the happening of temporal things the cause of eternal prescience, which we do in imagining that God foresees future events because they are to happen.¶ But now4500[certes] sheweþ it wel how fer fro þe soþeandhow vpso dounis þis þing þat we seyn þat þe bytidinge oftemporel þinges is þe cause of þe eterne prescience.¶ But forto wenen þat god purueiþ [the] þinges to comen.4504for þei ben to comen. what oþer þing is it but fortowene þat þilke þinges þat bitiden som tyme ben causesof þilke souereyne purueaunce þat is ingod.And, moreover, when I know that anything exists, it is necessary for my belief that it should be.¶ Andher-to I adde ȝitte þis þing þat ryȝt as whan þat I woot4508þat o þing is it byhoueþ by necessite þat þilke self þingbe.So also when I know that an event shall come to pass, it must needs happen.andeke þat whan I haue knowe þat any þinge shalbitiden so byhoueþ it by necessite þat þilk[e] sameþing bytide.The event, therefore, of a thing foreseen must befall.so folweþ it þan þat þe bytydynge of þe4512þinge Iwist by-forn ne may nat ben eschewed.Lastly, if a person judge a thing to be different to what it is—this is not knowledge, but a false opinion of it, and far from the true knowledge.¶ Andat þe last[e] yif þat any wyȝt wene a þing to ben oþerweyes þan it is. it nys nat oonly vnscience. but it is deceiuableoppiniounful diuerseandfer fro þe soþe of4516science.If, therefore, a thing be so to happen that the event of it is neither necessary nor certain, how can any one foresee what is to happen?¶ wher-fore yif any þing be so to comen so þatþe bytydynge of it ne be nat certeyne ne necessarie.¶ who may weten [byforn] þat þilke þing is to come.

FREEDOM OF THE HUMAN WILL.

For as pure knowledge has no element in it of falsehood, so what is comprehended by true knowledge cannot be otherwise than as comprehended.¶ For ryȝt as science ne may nat be medelyd wiþ falsnesse.4520as who seiþ þat yif I woot a þing. it ne may natbe fals þat I ne woot it. ¶ Ryȝt so þilk þing þatis conceyued by science ne may [nat] ben noonoþerweyes þan [as] it is conceiued.Hence it is that true knowledge cannot err, because everything must precisely be what true knowledge perceives it to be.For þat is þe cause4524whi þat science wantiþ lesynge. as who seiþ. whi þatwitynge ne receyueþ nat lesynge of þat it woot. ¶ Forit byhoueþ by necessite þat euery þinge [be] ryȝt as sciencecomprehendiþ it to be.What follows, then? How does God foreknow these uncertain contingencies?what shal I þan sein. ¶ In4528whiche manere knoweþ god byforn þe þinges to comen.¶ yif þei ne be nat certeyne.For if he thinks that a thing will inevitably happen, which possibly may not, he is deceived—but this is sheer blasphemy.¶ For yif þat he demeþat þei ben to comen vneschewably.andso may be þat[* fol. 35b.]it is possible þat þei ne shullen*nat comen. god is4532desseiued. but nat only to trowen þat god is desseiued.but for to speke it wiþ mouþe it is a felonous synne.But if God discerns that just as things are to come they shall come; if he knows that they may or may not come, what sort of prescience is this, which comprehends nothing certain, nothing invariable?¶ But yif þat god woot þat ryȝt so as þinges ben tocomen. so shulle þei comen. so þat he wit[e] egaly. as4536who seiþ indifferently þat þinges mowen ben don orellys nat don. what is þilke prescience þat ne comprehendiþno certeyne þinge ne stable.Or how does divine prescience differ from human opinion, if He hath an uncertain judgment of things, whereof the events are uncertain and unfixed?or ellys what differenceis þer bytwixe þe prescience.andþilke iape-worþi4540dyuynynge of Tiresie þe diuinourþat seide. ¶ Al þatI seie quod he eyþer it shal be. or ellys it ne shal natbe. Or ellis how moche is worþe þe diuyne presciencemore þan þe oppiniounof mankynde yif so be þat it4544demeþ þe þinges vncerteyne as mendon. of þe whichedomes of men þe bytydynge nis nat certeyne.But if there can be no uncertainty in his knowledge, who is the source of all certainty; the event of all things which he foreknows must be fixed and inevitable.¶ Butyif so be þat noon vncerteyne þinge may ben in hymþat is ryȝt certeyne welle of alle þinges. þanis þe4548bytydynge certeyne of þilke þinges whiche he haþ wistbyforn fermely to comen.Whence it follows that men have no freedom in their designs and actions; because the Divine Mind, endowed with an infallible foresight, constrains and binds them to a certain event.For whiche it folweþ þat þefredom of þe conseilsandof þe werkes of mankynde nisnon syn þat þe þouȝt of god seeþ alle þinges withouten4552errourof falsnesse byndeþandconstreiniþ hem to abitidynge by necessite. and yif [this] þing be on-isgrauntidandreceyued. þat is to seyn. þat þer nis nofre wille. þan sheweþ it wel how gret distrucciounand4556how grete damages þer folwen of þinges of mankynde.

FATE UNDER THE CONTROL OF PROVIDENCE.

¶ For in ydel ben þer þan purposed and byhyȝt medesof goode folk.andpeynes to badde folk. syn þat nomoeuynge of free corage uoluntarie ne haþ nat deserued4560hem. þat is to seyn neiþer mede nor peyne.Rewards and punishments now deemed just and equitable, will be considered most unjust, when, it is allowed, that mankind are not prompted by any will of their own, to either virtue or vice, but in all their actions are impelled by a fatal necessity.¶ And itsholde seme þan þat þilke þinge is alþer worste whicheþat is nowe demed. for alþermoste iusteandmosteryȝtful. þat is to seyn þat shrewes ben punyssed. or4564ellys þat good[e] folk ben ygerdoned. þe whiche folksyn þat þe propre wille [ne] sent hem nat to þat oon neto þat oþer. þat is to seyn. neþer to good[e] ne toharme. but constreineþ hem certeyne necessite of þinges4568to comen.Nor would there be such things as virtue or vice, but such a medley of the one and the other as would be productive of the greatest confusion.¶ þanne ne shollenþer neuer ben ne neuerweren vice ne vertue. but it sholde raþer ben confusiounof alle desertes medlid wiþoute discresioun. ¶ Andȝitte þer folweþ an oþer inconuenient of þe whiche þer4572ne may ben þouȝt ne more felonous ne more wikke.And from this it will follow—that since all order comes of Divine Providence, and that there is no freedom of the human will, that also our vices must be referred to the author of all good—which is a most impious opinion.andþat is þis þat so as þe ordre of þinges is yleddandcomeþ of þe purueaunce of god. ne þat no þing nisleueful to þe conseils of mankynde. as who seiþ þat4576men han no power to done no þing. ne wilne no þing.þan folweþ it þat oure vices ben refferred to þe mak[er]eof alle good. as who seiþ þan folweþ it. þat god auȝt[e]han þe blame of oure vices. syn he constreiniþ by4580necessite to don vices.Then is it useless to hope for anything from God, or to pray to him.þan nis þer no resounto hanhopen in god. ne forto preien to god.For why should men do either, when all they can desire is irreversibly predestined?¶ For whatsholde any wyȝt hopen to god. or whi sholde he preiento god. syn þat þe ordenaunce of destine whiche þat ne4584may nat ben enclined. knytteþandstreiniþ alle þingesþat men may desiren.Hope and prayer being thus ineffectual, all intercourse is cut off between God and man.¶ þan sholde þere be don aweyþilke oonly alliaunce bytwixen godandmen. þat is toseien to hopenandto preien.By reverent and humble supplication we earn divine grace, a most inestimable favour, and are able to associate with the Deity, and to unite ourselves to the inaccessible light.but by þe preis of ryȝtfulnesse4588andof veray mekenesse we deserue þe gerdounof þe deuyne grace whiche þat is inestimable. þat is tosein þat it is so grete þat it ne may nat ben ful ypreised.andþis is oonly þe manere. þat is to seyen hopeand4592prayeres. for whiche it semeþ þat [men] mowen spekenwiþ god.andby resounof supplicaciounben conioignedto þilk clernesse þat nis nat approched no raþer orþat men byseken itandemprenten it.If men believe that hope and prayer have no power because of the necessity of future events, by what other way can we be united, and hold fast to the sovereign Lord of all things?And yif men4596ne wene [nat] þat [hope] ne preiers ne han no strengþes.by þe necessite of þinges to comen y-resceiued. whatþing is þer þan by whiche we mowen be conioygnedandclyuen to þilke souereyne prince of þinges.Wherefore mankind must be dissevered and disunited from the source of its existence, and shrink from its beginning.¶ For4600whiche it byhoueþ by necessite þat þe lynage of mankynde[* fol. 36.]as *þou songe a litel here byforne ben departedandvnioyned from hys welleandfaylen of hys bygynnynge.þat is to seien god.4604

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