Chaucer's translation of Boethius's "De consolatione philosphiæ" / edited from British Museum additional MS. 10, 340 collated with Cambridge University Library MS. Ii.3.21 by Richard Morris

INCIPIT LIBER QUINTUS.

DIXERAT ORACIONISQUE CURSUM.

She hadde seid and tourned[e] þe cours of hir resoun to somme oþer þinges to ben tretid and to ben ysped. þan seide I. Certys ryȝtful is þin amonestyng and ful digne by auctorite. but þat þou seidest som tyme þat þe questioun of þe deuyne purueaunce is enlaced wiþ many oþer questiouns. I vndir-stonde wel and proue it by þe same þinge. but I axe yif þat þou wenest þat hap be any þing in any weys. and if þou wenest þat hap be any [thing] what is it. þan quod she. I haste me to ȝelden and assoilen þe to þe dette of my byheste and to shewen and opnen þe wey by whiche wey þou maist come aȝein to þi contre. ¶ but al be it so þat þe þinges whiche þat þou axest ben ryȝt profitable to knowe. ȝitte ben þei diuers somwhat fro þe paþe of my purpos. And it is to douten þat þou ne be maked weery by mysweys so þat þou ne mayst nat suffise to mesuren þe ryȝt weye. ¶ Ne doute þe þer-of no þing quod I. for forto knowen þilke þinges to-gidre in þe whiche þinges I delite me gretly. þat shal ben to me in stede of reste. Syn it nis nat to douten of þe þinges folwynge whan euery side of þi disputisoun shal be stedfast to me by vndoutous feiþ. þan seide she. þat manere wol I don

þe. and bygan to speken ryȝt þus ¶ Certys quod she yif any wyȝt diffinisse hap in þis manere. þat is to seyn. þat hap is bytidynge y-brouȝt forþe by foelyshe moeuynge. and by no knyttyng of causes. ¶ I conferme þat hap nis ryȝt nauȝt in no wise. and I deme al outerly þat hap nis ne dwelliþ but a voys. ¶ As who seiþ. but an ydel worde wiþ outen any significacioun of þing summittid to þat vois. for what place myȝt[e] ben left or dwellynge to folie and to disordinaunce. syn þat god lediþ and streyniþ alle þinges by ordre. ¶ For þis sentence is verray and soþe þat no þinge ne haþ his beynge of nouȝt. to [the] whiche sentence none of þise olde folk ne wiþseide neuere al be it so þat þei ne vndirstoden ne moeueden it nauȝt by god prince and gynner of wirkyng. but þei casten as a manere foundement of subgit material. þat is to seyn of [the] nature of alle resoun. and ȝif þat ony þinge is woxen or comen of no causes. þan shal it seme þat þilke þinge is comen or woxen of nouȝt. but yif þis ne may nat ben don. þan is it nat possible þat þere haþ ben any swiche þing as I haue diffinissid a litel here byforne. ¶ How shal it þan ben quod I. nis þer þan no þing þat by ryȝt may be cleped eyþer happe or ellis auenture of fortune. or is þer ouȝt al [fol. 34] be it so þat it is hidd fro þe poeple to whiche þise wordes ben couenable. Myn aristotul quod she. in þe book of his phisik diffinisseþ þis þing by short resoun and neyȝe to þe soþe. ¶ In whiche manere quod I. ¶ As ofte quod she as men don any þing for grace of any oþer þing. and an oþer þinge þan þilke þing þat men ententen to doon bytideþ by som[e] causes it is ycleped happe. ¶ Ryȝt as a man dalf þe erþe by

cause of tylienge of þe felde. and fond þere a gobet of golde by-doluen. þan wenen folk þat it is fallen by fortunous bytydyng. but for soþe it nis nat for nauȝt for it haþ hys propre causes of whiche causes þe cours vnforseyn and vnwar semiþ to han maked happe. ¶ For yif þe tilier in þe erþe ne delue nat in þe felde. and yif þe hider of þe golde ne hadde hidd þe golde in þilke place. þe golde ne had[de] nat ben founde. þise ben þan þe causes of þe abreggynge of fortune hap. þe whiche abreggynge of fortune hap comeþ of causes encountrynge and flowyng to-gidre to hem selfe. and nat by þe entencioun of þe doer. ¶ For neiþer þe hider of þe gold. ne þe deluer of þe felde ne vndirstanden nat þat þe golde sholde han be founde. but as I seide. it bytidde and ran to-gidre þat he dalf þere as þat oþer hadde hidd þe golde. Now may I þus diffinissen happe. ¶ Happe is an vnwar bytydyng of causes assembled in þinges þat ben don for som oþer þinge. but þilke ordre procedynge by an vneschewable byndynge to-gidre. whiche þat descendeþ fro þe wel of purueaunce þat ordeineþ alle þinges in hire places and in hire tymes makeþ þat þe causes rennen and assemblen to-gidre.

RUPIS ACHEMENIE.

TIgris [and] eufrates resoluen and spryngen of a welle in þe kragges of þe roche of þe contre of achemenye þere as þe fleenge [batayle] ficchiþ hire dartes retournid in þe brestes of hem þat folwen hem. ¶ And sone aftre þe same ryueres tigris and eufrates vnioygnen and departen

hire watres. and yif þei comen to-gidre and ben assembled and clepid to-gidre in to o cours. þan moten þilke þinges fletyn to-gidre whiche þat þe water of þe entrechaungyng flode bryngeþ þe shippes and þe stokkes araced wiþ þe flood moten assemble. and þe watres ymedlyd wrappiþ or implieþ many fortunel happes or maneres. þe whiche wandryng happes naþeles þilke enclinyng lowenes of þe erþe. and þe flowynge ordre of þe slidyng water gouerniþ. ¶ Ryȝt so fortune þat semeþ as [þat] it fletiþ wiþ slaked or vngouerned[e] bridles. It suffriþ bridles þat is to seyn to ben gouerned and passeþ by þilke lawe. þat is to sein by þe deuyne ordinaunce.

ANIMADUERTO INQUAM.

Þis vndirstonde I wel quod I. and accorde wel þat it is ryȝt as þou seist. but I axe yif þer be any liberte or fre wil in þis ordre of causes þat cliuen þus to-gidre in hem self. ¶ or ellys I wolde witen yif þat þe destinal cheine constreiniþ þe moeueuynge of þe corages of men. yis quod she þer is liberte of fre wille. ne þer ne was neuer no nature of resoun þat it ne hadde liberte of fre wille. ¶ For euery þing þat may naturely vsen resoun. it haþ doom by whiche it discerniþ and demiþ euery þing. ¶ þan knoweþ it by it self þinges þat ben to fleen. and þinges þat ben to desiren. and þilk þing þat any wyȝt demeþ to ben desired þat axeþ or desireþ he and fleeþ [thilke] þing þat he troueþ ben to fleen. ¶ wher-fore in alle þinges þat resoun is. in hem also is libertee of willyng and of nillynge. ¶ But I ne ordeyne nat. as who seiþ. I ne graunte nat þat þis libertee be euene like in alle þinges. forwhi in þe souereyns deuynes substaunces. þat is to [fol. 34b] seyn in spiritȝ ¶ Iugement is

more clere and wil nat be corumped. and haþ myȝt redy to speden þinges þat ben desired. ¶ But þe soules of men moten nedes ben more free whan þei loken hem in þe speculacioun or lokynge of þe deuyne þouȝt. and lasse free whan þei sliden in to þe bodies. and ȝit lasse free whan þei ben gadred to-gidre and comprehendid in erþely membris. but þe last[e] seruage is whan þat þei ben ȝeuen to vices. and han yfalle fro þe possessioun of hire propre resoun ¶ For after þat þei han cast aweye hir eyen fro þe lyȝt of þe souereyn soþefastnesse to lowe þinges and dirke ¶ Anon þei dirken by þe cloude of ignoraunce and ben troubled by felonous talentȝ. to þe whiche talentȝ whan þei approchen and assenten. þei hepen and encresen þe seruage whiche þei han ioigned to hem self. and in þis manere þei ben caitifs fro hire propre libertee. þe whiche þinges naþeles þe lokynge of þe deuyne purueaunce seeþ þat alle þinges byholdeþ and seeþ fro eterne. and ordeyneþ hem eueryche in her merites. as þei ben prodestinat. and it is seid in grek. þat alle þinges he seeþ and alle þinges he hereþ.

PURO CLARUM LUMINE.

HOmer wiþ þe hony mouþe. þat is to seyn. homer wiþ þe swete dites syngeþ þat þe sonne is cleer by pure lyȝt. naþeles ȝit ne may it nat by þe inferme lyȝt of hys bemes breken or percen þe inwarde entrailes of þe erþe. or ellys of þe see. ¶ so ne seeþ nat god makere of þe grete worlde to hym þat lokeþ alle þinges from on heye ne wiþstandiþ nat no þinges by heuynesses of erþe. ne þe nyȝt ne wiþstondeþ nat to hym by þe blake cloudes. ¶ þilke god seeþ in o strook of þouȝt alle þinges þat ben or weren or schullen come. ¶ and þilke

god for he lokeþ and seeþ alle þinges al oon. þou maist seyn þat he is þe verray sonne.

TAMEN EGO EN INQUAM.

Þan seide I now am I confounded by a more harde doute þan I was. what doute is þat quod she. ¶ For certys I coniecte now by whiche þinges þou art troubled. It semeþ quod I to repugnen and to contrarien gretly þat god knoweþ byforn alle þinges. and þat þer is any fredom of liberte. for yif so be þat god lokeþ alle þinges byforn. ne god ne may nat ben desseiuid in no manere. þan mot it nedes ben þat alle þinges bytyden þe whiche þat þe purueaunce of god haþ sein byforn to comen. ¶ For whiche yif þat god knoweþ by-forn nat oonly þe werkes of men. but also hir conseils and hir willes. þan ne shal þer be no liberte of arbitre. ne certys þer ne may ben noon oþer dede ne no wille but þilke whiche þe deuyne purueaunce þat ne may nat ben desseiued haþ feled byforn ¶ For yif þat þei myȝten wryþen awey in oþer manere þan þei ben purueyed. þan ne sholde þer ben no stedfast prescience of þinge to comen but raþer an vncerteyn oppinioun. þe whiche þinge to trowen on god I deme it felonie and vnleueful. ¶ Ne I ne proeue nat þilk same resoun. as who seiþ I ne allowe nat. or I ne preise nat þilke same resoun by whiche þat som men wenen þat þei mowen assoilen and vnknytten þe knot of þis questioun. ¶ For certys þei seyn þat þing nis nat to come for þat þe purueaunce of god haþ seyn it byforne. þat is to comen but raþer þe contrarie. ¶ And þat is þis þat for þat þe þing is to comen þat þerfore ne may it nat ben hyd fro þe purueaunce of god.

[fol. 35] and in þis manere þis necessite slydiþ aȝein in to þe contrarie partie. ne it ne byhoueþ [nat] nedes þat þinges bytiden þat ben ypurueid. [but it by-houeth nedes / þat thinges þat ben to comyn ben yporueyid] but as it were ytrauailed. as who seiþ. þat þilke answere procediþ ryȝt as þouȝ men trauailden or weren bysy to enqueren þe whiche þing is cause of whiche þinges. as wheþer þe prescience is cause of þe necessite of þinges to comen. or ellys þat þe necessite of þinges to comen is cause of þe purueaunce. ¶ But I ne enforce me nat now to shewen it þat þe bytidyng of þinges y-wist byforn is necessarie. how so or in what manere þat þe ordre of causes haþ it self. al þouȝ þat it ne seme nat þat þe prescience brynge in necessite of bytydynge of þinges to comen. ¶ For certys yif þat any wyȝt sitteþ it byhoueþ by necessite þat þe oppinioun be soþe of hym þat coniectiþ þat he sitteþ. and aȝeinward. al so is it of þe contrarie. yif þe oppinioun be soþe of any wyȝt for þat he sitteþ it byhoueþ by necessite þat he sitte ¶ þan is here necessite in þat oon and in þat oþer. for in þat oon is necessite of sittynge. and certys in þat oþer is necessite of soþe but þerfore ne sitteþ nat a wyȝt for þat þe oppinioun of sittyng is soþe. but þe oppinioun is raþer soþe for þat a wyȝt sitteþ by-forn. and þus al þouȝ þat þe cause of soþe comeþ of [þe] syttyng. and nat of þe trewe oppinioun. Algates ȝitte is þer comune necessite in þat oon and in þat oþer. ¶ þus sheweþ it þat I may make semblable skils of þe purueaunce of god and of þinges to come. ¶ For al þouȝ for þat þat þinges ben to comen. þer-fore ben þei purueid. nat certys for þei ben purueid. þer-fore ne bytide þei nat. ȝit naþeles byhoueþ it by necessite þat eiþer þe þinges to comen ben ypurueied of god. or ellys þat þe þinges þat ben

purueied of god bitiden [.s.] by necessite. ¶ And þis þing oonly suffiseþ I-nouȝ to distroien þe fredome of oure arbitre. þat is to seyn of oure fre wille ¶ But now [certes] sheweþ it wel how fer fro þe soþe and how vp so doun is þis þing þat we seyn þat þe bytidinge of temporel þinges is þe cause of þe eterne prescience. ¶ But forto wenen þat god purueiþ [the] þinges to comen. for þei ben to comen. what oþer þing is it but forto wene þat þilke þinges þat bitiden som tyme ben causes of þilke souereyne purueaunce þat is in god. ¶ And her-to I adde ȝitte þis þing þat ryȝt as whan þat I woot þat o þing is it byhoueþ by necessite þat þilke self þing be. and eke þat whan I haue knowe þat any þinge shal bitiden so byhoueþ it by necessite þat þilk[e] same þing bytide. so folweþ it þan þat þe bytydynge of þe þinge Iwist by-forn ne may nat ben eschewed. ¶ And at þe last[e] yif þat any wyȝt wene a þing to ben oþer weyes þan it is. it nys nat oonly vnscience. but it is deceiuable oppinioun ful diuerse and fer fro þe soþe of science. ¶ wher-fore yif any þing be so to comen so þat þe bytydynge of it ne be nat certeyne ne necessarie. ¶ who may weten [byforn] þat þilke þing is to come. ¶ For ryȝt as science ne may nat be medelyd wiþ falsnesse. as who seiþ þat yif I woot a þing. it ne may nat be fals þat I ne woot it. ¶ Ryȝt so þilk þing þat is conceyued by science ne may [nat] ben noon oþer weyes þan [as] it is conceiued. For þat is þe cause whi þat science wantiþ lesynge. as who seiþ. whi þat witynge ne receyueþ nat lesynge of þat it woot. ¶ For it byhoueþ by necessite þat euery þinge [be] ryȝt as science comprehendiþ it to be. what shal I þan sein. ¶ In whiche manere knoweþ god byforn þe þinges to comen.

¶ yif þei ne be nat certeyne. ¶ For yif þat he deme þat þei ben to comen vneschewably. and so may be þat it is possible þat þei ne shullen [fol. 35b] nat comen. god is desseiued. but nat only to trowen þat god is desseiued. but for to speke it wiþ mouþe it is a felonous synne. ¶ But yif þat god woot þat ryȝt so as þinges ben to comen. so shulle þei comen. so þat he wit[e] egaly. as who seiþ indifferently þat þinges mowen ben don or ellys nat don. what is þilke prescience þat ne comprehendiþ no certeyne þinge ne stable. or ellys what difference is þer bytwixe þe prescience. and þilke iape-worþi dyuynynge of Tiresie þe diuinour þat seide. ¶ Al þat I seie quod he eyþer it shal be. or ellys it ne shal nat be. Or ellis how moche is worþe þe diuyne prescience more þan þe oppinioun of mankynde yif so be þat it demeþ þe þinges vncerteyne as men don. of þe whiche domes of men þe bytydynge nis nat certeyne. ¶ But yif so be þat noon vncerteyne þinge may ben in hym þat is ryȝt certeyne welle of alle þinges. þan is þe bytydynge certeyne of þilke þinges whiche he haþ wist byforn fermely to comen. For whiche it folweþ þat þe fredom of þe conseils and of þe werkes of mankynde nis non syn þat þe þouȝt of god seeþ alle þinges with outen errour of falsnesse byndeþ and constreiniþ hem to a bitidynge by necessite. and yif [this] þing be on-is grauntid and receyued. þat is to seyn. þat þer nis no fre wille. þan sheweþ it wel how gret distruccioun and how grete damages þer folwen of þinges of mankynde. ¶ For in ydel ben þer þan purposed and byhyȝt medes of goode folk. and peynes to badde folk. syn þat no moeuynge of free corage uoluntarie ne haþ nat deserued hem. þat is to seyn neiþer mede nor peyne. ¶ And it sholde seme þan þat þilke þinge is alþer worste whiche

þat is nowe demed. for alþer moste iuste and moste ryȝtful. þat is to seyn þat shrewes ben punyssed. or ellys þat good[e] folk ben ygerdoned. þe whiche folk syn þat þe propre wille [ne] sent hem nat to þat oon ne to þat oþer. þat is to seyn. neþer to good[e] ne to harme. but constreineþ hem certeyne necessite of þinges to comen. ¶ þanne ne shollen þer neuer ben ne neuer weren vice ne vertue. but it sholde raþer ben confusioun of alle desertes medlid wiþoute discresioun. ¶ And ȝitte þer folweþ an oþer inconuenient of þe whiche þer ne may ben þouȝt ne more felonous ne more wikke. and þat is þis þat so as þe ordre of þinges is yledd and comeþ of þe purueaunce of god. ne þat no þing nis leueful to þe conseils of mankynde. as who seiþ þat men han no power to done no þing. ne wilne no þing. þan folweþ it þat oure vices ben refferred to þe mak[er]e of alle good. as who seiþ þan folweþ it. þat god auȝt[e] han þe blame of oure vices. syn he constreiniþ by necessite to don vices. þan nis þer no resoun to han hopen in god. ne forto preien to god. ¶ For what sholde any wyȝt hopen to god. or whi sholde he preien to god. syn þat þe ordenaunce of destine whiche þat ne may nat ben enclined. knytteþ and streiniþ alle þinges þat men may desiren. ¶ þan sholde þere be don awey þilke oonly alliaunce bytwixen god and men. þat is to seien to hopen and to preien. but by þe preis of ryȝtfulnesse and of veray mekenesse we deserue þe gerdoun of þe deuyne grace whiche þat is inestimable. þat is to sein þat it is so grete þat it ne may nat ben ful ypreised. and þis is oonly þe manere. þat is to seyen hope and prayeres. for whiche it semeþ þat [men] mowen speken

wiþ god. and by resoun of supplicacioun ben conioigned to þilk clernesse þat nis nat approched no raþer or þat men byseken it and emprenten it. And yif men ne wene [nat] þat [hope] ne preiers ne han no strengþes. by þe necessite of þinges to comen y-resceiued. what þing is þer þan by whiche we mowen be conioygned and clyuen to þilke souereyne prince of þinges. ¶ For whiche it byhoueþ by necessite þat þe lynage of mankynde as [fol. 36] þou songe a litel here byforne ben departed and vnioyned from hys welle and faylen of hys bygynnynge. þat is to seien god.

QUE NAM DISCORS

What discordable cause haþ to-rent and vnioigned þe byndyng or þe alliaunce of þinges. þat is to seyne þe coniunccioun of god and of man. ¶ whiche god haþ establissed so grete bataile bitwixen þise two soþefast or verray þinges. þat is to sein bytwixen þe purueaunce of god and fre wille. þat þei ben synguler and diuided. ne þat þei ne wolen nat ben medeled ne coupled to-gidre. but þer nis no discorde to [tho] verray þinges. but þei cleuen certeyne al wey to hem self. but þe þouȝt of man confounded and ouerþrowen by þe dirke membris of þe body ne may nat by fir of his dirk[ed] lokynge. þat is to seyn by þe vigour of hys insyȝt while þe soule is in þe body knowen þe þinne subtil knyttynges of þinges. ¶ But wherfore eschaufiþ it so by so grete loue to fynden þilke note[s] of soþe y-couered. (glosa) þat is to sein wherfore eschaufiþ þe þouȝt of man by so grete desir to knowen þilke notificaciouns þat ben yhidd vndir þe couertours of soþe. woot it ouȝt þilke þinges

þat it anguissous desireþ to knowe. as who seiþ nay. ¶ For no man ne trauaileþ forto witen þinges þat he woot. and þerfore þe texte seiþ þus. ¶ [Glosa] Si enim anima ignorat istas subtiles connexiones. responde. vnde est quod desiderat scire cum nil ignotum possit desiderare.¶ But who traua[i]leþ to wyten þinges y-knowe. and yif þat he ne knoweþ hem nat. what sekiþ þilke blynde þouȝt. what is he þat desireþ any þinge of whiche he woot ryȝt nat. as who seiþ who so desiriþ any þing nedis som what he knoweþ of it. or ellys he ne couþe nat desire it. or who may folwen þinges þat ne ben nat ywist ¶ and þouȝ [þat] he seke þo þinges where shal he fynden hem. what wyȝt þat is al vnknowynge and ignoraunt may knowe þe forme þat is yfounde. ¶ But whan þe soule byholdeþ and seeþ þe heye þouȝt. þat is to seyn god. þan knoweþ it to-gidre þe somme and þe singularites. þat is to seyn þe principles and eueryche by hym self. ¶ But now while þe soule is hidd in þe cloude and in þe derknesse of þe membris of þe body. it ne haþ nat al forȝeten it selfe. but it wiþholdeþ þe somme of þinges and lesiþ þe singularites. þan who so þat sekeþ soþenesse. he nis in neiþer nouþir habit. for he not nat alle ne he ne haþ nat alle for-ȝeten. ¶ But ȝitte hym remembriþ þe somme of þinges þat he wiþholdeþ and axeþ counseil and tretiþ depelyche þinges ysein byforne. [Glosa] þat is to sein þe grete somme in hys mynde. [textus] so þat he mowe adden þe parties þat he haþ forȝeten. to þilke þat he haþ wiþholden.

TAMEN ILLA UETUS INQUIT HEC EST.

Þanne seide she. þis is quod she þe olde questioun of þe purueaunce of god. and marcus tulius whan he deuided[e] þe deuinaciouns. þat is to sein in hys booke þat he wroot of deuinaciouns. he moeued[e] gretly þis questioun. and þou þi self hast souȝt it mochel and outerly and long[e]. but ȝit ne haþ it nat ben determined ne yspedd fermely and diligently of any of yow. ¶ And þe cause of þis derkenesse and [of this] difficulte is for þat þe moeuynge of þe resoun of mankynde ne may nat moeuen to. þat is to sein applien or ioygnen to þe simplicite of þe deuyne prescience. ¶ þe whiche symplicite of þe deuyne prescience ȝif þat men [myhten thinken it in any manere/þat is to seyn/þat yif men] myȝte þinken and comprehenden þe þinges as god seeþ hem. þan ne sholde þer dwellen outerly no doute. þe whiche resoun and cause of difficulte I shal assaie at þe laste to shewen and to speden. ¶ whan I haue [fol. 36b] firste [yspendyd/and] ansewered to þo resouns by whiche þou art ymoeued. ¶ For I axe whi þou wenest þat þilk[e] resouns of hem þat assoilen þis questioun ne ben nat spedeful ynouȝ ne sufficient þe whiche solucioun or þe whiche resoun for þat it demiþ þat þe prescience nis nat cause of necessite to þinges to comen. þan ne weneþ it nat þat fredom of wille be distourbed or ylett by prescience. for ne drawest þou nat argumentes from ellys where of þe necessite of þinges to comen. As who seiþ any oþer wey þan þus. but þat þilke þinge[s] þat þe prescience woot byforn [ne] mowen nat vnbitide. þat is to seyn þat þei moten bitide. ¶ But þan yif þat prescience ne putteþ no necessite to þinges to comen. as þou þi self

hast confessed it and by knowen a litel her byforne. ¶ what cause [or what] is it. as who seiþ þere may no cause be. by whiche þat þe endes (exitus) uoluntarie of þinges myȝten be constreyned to certeyne bitydyng. ¶ For by grace of possessioun. so þat þou mowe þe better vndirstonde þis þat folweþ. ¶ I pose (inpossibile) þat þer ne be no prescience. þan axe I quod she in as moche as apperteniþ to þat. sholde þan þinges þat comen of frewille ben constreined to bytiden by necessite. Boicius. nay quod I. þan aȝeinward quod she. I suppose þat þere be prescience but þat ne putteþ no necessite to þinges. þan trowe I þat þilk self fredom of wille shal dwellen al hool and absolut and vnbounden. but þou wolt sein þat al be it so þat prescience nis nat cause of þe necessite of bitidynge to þinges to comen. ¶ Algates ȝitte it is a signe þat þe þinges ben to bytiden by necessite. by þis manere þan al þouȝ þe prescience ne hadde neuer yben. ȝit algate or at þe lest[e] wey. it is certeyne þing þat þe endys and þe bitydynges of þinges to comen sholde ben necessarie. ¶ For euery sygne sheweþ and signifieþ oonly what þe þing is ¶ but it ne makiþ nat þe þing þat it signifieþ. ¶ For whiche it byhoueþ firste to shewen þat no þing ne bitidiþ [þat it ne bytydith] by necessite. so þat it may apere þat þe prescience is signe of þis necessite ¶ or ellys yif þere nere no necessite. certys þilke prescience ne myȝt[e] nat ben signe of þinge þat nis nat. ¶ But certys it is nowe certeyne þat þe preue of þis susteniþ by stedfast resoun ne shal nat ben ladd ne proued by signes ne by argumentys ytaken fro wiþ oute. but by causes couenable and necessarie ¶ But þou mayst sein how may it be þat þe þinges ne bitiden nat

þat ben ypurueyed to comen. but certys ryȝt as we trowen þat þo þinges whiche þat þe purueaunce woot byforn to comen. ne ben nat to bitiden. but [þat] ne sholde we nat demen. but raþer al þouȝ [þat] þei schal bitiden. ȝit ne haue þei no necessite of hire kynde to bitiden. and þis maist þou lyȝtly aperceyuen by þis þat I shal seyn. but we seen many þinges whan þei ben don byforn oure eyen ryȝt as men seen þe karter worken in þe tournynge and in attempryng or in adressyng of hys kartes or chariottes. ¶ and by þis manere as who seiþ mayst þou vnderstonde of alle manere oþir werkemen. ¶ Is þere þanne any necessite as who seiþ in oure lokynge [þat] constreineþ or compelliþ any of þilke þinges to ben don so. b. nay quod I ¶ For in ydel and in veyne were alle þe effect of crafte yif þat alle þinges weren moeued by constreynynge. þat is to seyn by constreynynge of oure eyen or of oure syȝt. P. þise þingus þan quod she þat whan men don hem ne han non necessite þat men don hem. eke þo same þinges first or þei be don. þei ben to comen wiþ out necessite. for whi þer ben somme þinges to bytide of whiche þe endys and þe bitidynges of hem ben absolut [fol. 37] and quit of alle necessite. for certys I ne trowe nat þat any man woldeseyn þis. þat þo þinges þat men don now þat þei ne weren to bitiden. first or þei were ydon ¶ and þilk same þinges al þouȝ þat men hadden ywyst hem byforn. ȝitte þei han fre bitidynges. for ryȝt as science of þinges present ne bryngeþ in no necessite to þinges [þat men doon // Ryht so the prescience of thinges to comen ne bryngeth in no necessite to thinges] to bytiden but þou mayst seyn þat of þilke same it is ydouted. as wheþer þat of þilke þinges þat ne han non endes and

bytidynges necessaryes yif þer-of may ben any prescience ¶ For certys þei seme to discorde. for þou wenest þat yif þat þinges ben yseyn byforn þat necessite folweþ hem. and yif (et putas) necessite faileþ hem þei ne myȝten nat ben wist byforn. and þat no þinge ne may ben comprehendid by science but certeyne. and yif þo þinges þat ne han no certeyne bytidynges ben ypurueied as certeyn. it sholde ben dirkenesse of oppinioun nat soþefastnesse of science [and þou weenyst þat it be diuerse fro the hoolnesse of science / þat any man sholde deme a thing to ben oother weys thanne it is it self]. and þe cause of þis errour is. þat of alle þe þinges þat euery wyȝt haþ yknowe. þei wenen þat þo þinges ben y-knowe al oonly by þe strengþe and by þe nature of þe þinges þat ben ywyst or yknowe. and it is al þe contrarie. for alle þat euere is yknowe. it is raþer comprehendid and yknowen nat after his strengeþ and hys nature. but after þe faculte þat is to seyn þe power and [the] nature of hem þat knowen. and for þat þis shal mowe shewen by a short ensample þe same roundenes of a body .O. oþer weyes þe syȝt of þe eye knoweþ it. and oþer weyes þe touching. þe lokynge by castynge of his bemes waiteþ and seeþ fro afer alle þe body to-gider wiþ oute mouynge of it self. but þe touchinge cliuiþ and conioigneþ to þe rounde body (orbi) and moueþ abouten þe environynge. and comprehendiþ by parties þe roundenesse. ¶ and þe man hym self oþer weies wyt byholdiþ hym. and oþerweyes ymaginacioun and oþer weyes resoun. and oþer weyes intelligence. ¶ For þe wit comprehendiþ fro wiþ outen furþe þe figure of þe body of þe man. þat is establissed in þe matere subiect. But þe ymaginacioun [comprehendith only the figure with owte the matere /

Resoun surmounteth ymaginacioun] and comprehendeþ by an vniuersel lokynge þe commune spece (speciem) þat is in þe singuler peces. ¶ But þe eye of intelligence is heyȝer for it sourmounteþ þe envirounynge of þe vniuersite and lookeþ ouer þat by pure subtilite of þouȝt. þilk same symple forme of man þat is perdurably in þe deuyne þouȝt. in whiche þis auȝt[e] gretely to ben considered þat þe heyest strengþe to comprehenden þinges enbraceþ and conteyneþ þe lower[e] strengþe [but the lowere strengthe ne arysith nat in no manere to heyere strengthe]. for wit ne may no þinge comprehende oute of matere. ne þe ymagynacioun ne lokeþ nat þe vniuerseles speces. ne resoun ne takeþ nat þe symple forme. so as intelligence takeþ it. but þe intelligence þat lokeþ al abouen whan it haþ comprehendid þe forme it knoweþ and demeþ alle þe þinges þat ben vndir þat forme. but she knoweþ hem vndir þilke manere in þe whiche it comprehendiþ þilke same symple forme þat ne may neuer be knowen to non of þat oþer. þat is to seyn to non of þo þre forseide strengþes of þe soule. for it knoweþ þe vniuersite of resoun and þe figure of þe ymaginacioun. and þe sensible material conseiued. and þou wenest þat it be diuerse fro þe hoolnesse of science. þat any man sholde deme a þing to ben oþerweyes þan it is it self and þe cause of þis errour etc'. vt supra. by wit. ne it ne vseþ nat nor of resoun ne of ymaginacioun ne of wit wiþ oute forþe but it byholdeþ alle þinges so as I shal seye. by a strok of þouȝt formely wiþ oute discours or collacioun ¶ Certys resoun whan it lokeþ any þing vniuersel it ne vseþ nat of ymaginacioun nor of wit and algates ȝit [it] comprendiþ þe þinges ymaginable and sensible. for resoun is she þat [fol. 37b] diffinisseþ þe vniuersel

of hir conseite ryȝt þus. ¶ Man is a resonable t[w]ofootid beest. and how so þat þis knowyngè [is] vniuersel. ȝit nys þer no wyȝt þat ne woot wel. þat a man is [a thing] ymaginable and sensible ¶ and þis same considereþ wel resoun. but þat nis nat by ymaginacioun. nor by witte. but it lokiþ it by [a] resonable concepcioun. ¶ Also ymaginacioun al be it so. þat it takeþ of wit þe bygynyngus to seen and to formen þe figures. algates al þouȝ þat wit ne ware not present. ȝit it envirouniþ and comprehendiþ alle þinges sensible. nat by resoun sensible of demynge. but by resoun ymaginatif. ¶ sest þou nat þan þat alle þe þinges in knowynge vsen more of hir faculte or of hir power. þan þei don of [the] faculte or of power of þinges þat ben yknowen. ne þat nis no wronge. for so as euery iugement is þe dede or þe doynge of hym þat demeþ. It byhoueþ þat euery wyȝt performe þe werke and hys entencioun nat of forein power.̉ but of hys propre power.

QUONDAM PORTICUS ATTULIT.

ÞE porche þat is to sein a gate of þe toune of athenis þer as philosophres hadde hir congregacioun to dispoyten. and þilke porche brouȝt[e] somtyme olde men ful derke in hire sentences. þat is to sein philosophers þat hyȝten stoiciens. þat wenden þat ymages [and] sensibilites þat is to sein sensible ymaginaciouns. or ellys ymaginacioun of sensible þinges weren inprentid in to soules fro bodies wiþ oute forþe. ¶ As who seiþ þat þilke stoiciens wenden þat þe soule hadde ben naked of it self. as a mirour or a clene parchemyn. so þat alle fygures mosten [fyrst] comen fro þinges fro wiþ oute in to soules. and ben inprentid in to soules. Textus. Ryȝt as we ben wont some tyme by a swift poyntel to ficchen lettres emprentid in þe smoþenesse or in þe plainesse of

þe table of wex. or in parchemyn þat ne haþ no figure [ne] note in it. Glosa. But now arguiþ boece aȝeins þat oppinioun and seiþ þus. but yif þe þriuyng soule ne vnplitiþ no þing. þat is to sein ne doþ no þing by hys propre moeuynges. but suffriþ and lieþ subgit to þe figures and to þe notes of bodyes wiþ oute forþe. and ȝeldeþ ymages ydel and veyne in þe manere of a mirour. whennes þriueþ þan or whennes comeþ þan þilke knowyng in oure soule. þat discerniþ and byholdeþ alle þinges. and whennes is þilke strengþe þat byholdeþ þe syngulere þinges. or whennes is þe strengþe þat dyuydeþ þinges yknowe. and þilke strengþe þat gadereþ to-gidre þe þinges deuided. and þe strengþe þat cheseþ hys entrechaunged wey for som tyme it heueþ vp þe heued. þat is to sein þat it heueþ vp þe entencioun to ryȝt heye þinges. and som tyme it discendiþ in to ryȝt lowe þinges. and whan it retourniþ in to hym self. it repreuiþ and destroieþ þe false þinges by þe trewe þinges. ¶ Certys þis strengþe is cause more efficient and mochel more myȝty to seen and to knowe þinges. þan þilke cause þat suffriþ and resceyueþ þe notes and þe figures inpressed in manere of matere algates þe passioun þat is to seyn þe suffraunce or þe wit in þe quik[e] body goþ byforne excitynge and moeuyng þe strengþes of þe þouȝte. ryȝt so as whan þat clerenesse smyteþ þe eyen and moeuiþ hem to seen. or ryȝt so as voys or soune hurtliþ to þe eres and commoeuiþ hem to herkne. þan is þe strengþe of þe þouȝt ymoeuid and excitid and clepeþ furþe þe semblable moeuynges þe speces þat it halt wiþ inne it self. and addiþ þo speces to þe notes and to þe þinges wiþ out forþe. and medeleþ þe ymages of þinges wiþ out forþe to þe forme[s] yhid wiþ inne hym self.

QUOD SI IN CORPORIBUS SENCIENDIS.

[fol. 38]

QUESTIO.

But what [yif] þat in bodies to ben feelid þat is to sein in þe takynge of knowelechinge of bodyly þinges. and al be it so þat þe qualites of bodies þat ben obiect fro wiþ oute forþe moeuen and entalenten þe instrumentes of þe wittes. and al be it so þat þe passioun of þe body þat is to seyn þe witte [or the] suffraunce [goth to-forn the strengthe of the workynge corage / the which passioun or suffraunce] clepiþ furþe þe dede of þe þouȝt in hym self. and moeueþ and exiteþ in þis mene while þe formes þat resten wiþ in forþe. and yif þat in sensible bodies as I haue seid oure corage nis nat ytauȝt or enprentid by passioun to knowe þise þinges. but demiþ and knoweþ of hys owen strengþe þe passioun or suffraunce subiect to þe body. Moche more þan þoo þinges þat ben absolut and quit fram alle talentȝ or affecciouns of bodies. as god or hys aungels ne folwen nat in discernynge þinges obiect from wiþ oute forþe. but þei accomplissen and speden þe dede of hir þouȝt by þis resoun. ¶ þan þere comen many manere knowynges to dyuerse and differyng substaunces. for þe wit of þe body þe whiche witte is naked and despoyled of alle oþer knowynges. þilke witte comeþ to bestes þat ne mowen nat moeuen hem self here ne þere. as oystres and muscles and oþer swiche shelle fysshe of þe see. þat cliuen and ben norissed to roches. but þe ymaginacioun comeþ to remuable bestes þat semen to han talent to fleen or to desiren any þinge. but resoun is al only to þe lynage of mankynde ryȝt as intelligence is oonly þe deuyne nature. of whiche it folweþ þat þilke knowyng is more worþe þan [th]is[e] oþer. syn it knoweþ by hys

propre nature nat only hys subiect. as who seiþ it ne knoweþ nat al oonly þat apperteiniþ proprely to hys knowynge. but it knoweþ þe subgitȝ of alle oþer knowynges. but how shal it þan be yif þat wit and ymaginacioun stryuen aȝeins resonynge and sein þat of þilke vniuersel þinges. þat resoun weneþ to seen þat it nis ryȝt nauȝt. for wit and ymaginacioun seyn þat þat. þat is sensible or ymaginable it ne may nat ben vniuersel. þan is eiþer þe iugement of resoun [soth]. ne þat þer nis no þinge sensible. or ellys for þat resoun woot wel þat many þinges ben subiect to wit and to ymaginacioun. þan is þe consepcioun of resoun veyn and fals whiche þat lookeþ and comprehendiþ. þat þat is sensible and synguler as uniuersele. and ȝif þat resoun wolde answeren aȝein to þise two þat is to sein to wit and to ymaginacioun. and sein þat soþely she hir self. þat is to seyn þat resoun lokeþ and comprehendiþ by resoun of vniuersalite. boþe þat þat is sensible and þat þat is ymaginable. and þat þilke two þat is to seyn wit and ymaginacioun ne mowen nat strecchen ne enhaunsen hem self to knowynge of vniuersalite for þat þe knowyng of hem ne may exceden nor sourmounten þe bodyly figure[s] ¶ Certys of þe knowyng of þinges men auȝten raþer ȝeue credence to þe more stedfast and to þe more perfit iugement. In þis manere stryuynge þan we þat han strengþe of resonynge and of ymaginynge and of wit þat is to seyn by resoun and by ymaginacioun and by wit. [and] we sholde raþer preise þe cause of resoun. as who seiþ þan þe cause of wit or ymaginacioun. semblable þinge is it þat þe resoun of mankynde ne weneþ nat þat þe deuyne intelligence byholdeþ or knoweþ þinges to comen. but ryȝt as þe resoun of mankynde knoweþ hem. for þou arguist and seist þus. þat

yif it ne seme nat to men þat somme þinges han certeyne and necessarie bytidynges. þei ne mowen nat ben wist byforn certeynely to bytiden. þan nis [ther] no prescience of þilke þinges. and yif we trowen þat prescience ben in þise þinges. þan is þer no þinge þat it ne bitidiþ by necessite. but certys yif we myȝten han þe iugement of þe deuyne þouȝt as we [fol. 38b] ben parsoners of resoun. ryȝt so as we han demed. it byhoueþ þat ymaginacioun and wit ben byneþe resoun. ryȝt so wolde we demen þat it were ryȝtful þing þat mans resoun auȝt[e] to summitten it self and to ben byneþe þe deuyne þouȝt. for whiche þat yif we mowen. as who seiþ. þat yif þat we mowen I conseil[e] þat we enhanse vs in to þe heyȝt of þilke souereyne intelligence. for þere shal resoun wel seen þat þat it ne may nat by-holden in it self. and certys þat is þis in what manere þe prescience of god seeþ alle þinges certeins and difinissed al þouȝ þei ne han no certein issues or by-tydynges. ne þis is non oppinioun but it is raþer þe simplicite of þe souereyn science þat nis nat enclosed nor yshet wiþinne no boundes.

QUAM UARIIS FIGURIS.

ÞE bestes passen by þe erþes by ful dyuerse figures for somme of hem han hir bodies strauȝt and crepen in þe dust and drawen after hem a trais or a forghe contynued. þat is to sein as addres or snakes. and oþer bestes by [the] wandryng lyȝtnesse of hir wenges beten þe wyndes and ouer-swymmen þe spaces of þe longe eyer by moist flee[y]nge. and oþer bestes gladen hem to diggen her traas or her stappes in þe erþe wiþ hir goynge or wiþ her feet. or to gone eyþe[r] by þe grene feldes or [elles] to walken vnder þe wodes.

and al be it so þat þou seest þat þei alle discorden by dyuerse formes. algate hire [faces] enclini[n]g heuieþ hire dulle wittes. Onlyche þe lynage of man heueþ heyest hys heyȝe heued and stondeþ lyȝt wiþ hys vpryȝt body and byholdeþ þe erþe vndir hym. [and] but-ȝif þou erþely man wexest yuel oute of þi witte. þis figure amonesteþ þe þat axest þe heuene wiþ þi ryȝt[e] visage. and hast areised þi forhede to beren vp on heye þi corage so þat þi þouȝt ne be nat yheuied ne put lowe vndir foot. sen þat þi body is so heye areised.

PROSA VLTIMA. QUONIAM IGITUR UTI PAULO ANTE.

ÞEr-fore þan as I haue shewed a litel her byforne þat al þinge þat is ywist nis nat knowen by hys nature propre. but by þe nature of hem þat comprehenden it. ¶ Lat vs loke now in as moche as it is leueful to vs. as who seiþ lat vs loken now as we mowen whiche þat þe estat is of þe deuyne substaunce so þat we mowen [ek] knowen what his science is. þe comune iugement of alle creatures resonables þan is þis þat god is eterne. lat vs considere þan what is eternite. For certys þat shal shewen vs to-gidre þe deuyne nature and þe deuyne science ¶ Eternite þan is perfit possessioun and al togidre of lijf interminable and þat sheweþ more clerely by þe comparisoun or collacioun of temporel þinges. for al þing þat lyueþ in tyme it is present and procediþ fro preteritȝ in to futures. þat is to sein. fro tyme passed in to tyme comynge. ne þer nis no þing establissed in tyme þat may enbracen to-gidre al þe space of hys lijf. for certys ȝit ne haþ it nat taken þe tyme of þe morwe. and it haþ lost þat of ȝister-day. and certys in þe lijf

of þis day ȝe ne lyuen no more but ryȝt as in þis moeueable and transitorie moment. þan þilke þinge þat suffriþ temporel condicioun. a[l]þoughe þat [it] bygan neuer to be. ne þoughe it neuere cese forto be. as aristotle demde of þe worlde. and al þouȝ þat þe lif of it be strecchid wiþ infinite of tyme. ȝit al [fol. 39] gates nis it no swiche þing þat men myȝten trowen by ryȝt þat it is eterne. for al þouȝ þat it comprehende and embrace þe space of life infinite. ȝit algates ne [em]braceþ it nat þe space of þe lif alto-gidre. for it ne haþ nat þe futures þat ne ben nat ȝit. ne it ne haþ no lenger þe preteritȝ þat ben ydon or ypassed. but þilke þing þan þat haþ and comprehendiþ to-gidre alle þe plente of þe lif interminable. to whom þere ne failiþ nat of þe future. and to whom þer nis nat of þe preterit escapid nor ypassed. þilk[e] same is ywitnessed or yproued by ryȝt to ben eterne. and it byhoueþ by necessite þat þilke þinge be alwey present to hym self and compotent. as who seiþ alwey present to hym self and so myȝty þat al by ryȝt at hys plesaunce. and þat he haue al present þe infinit of þe moeuable tyme. wherfore som men trowen wrongefully þat whan þei heren þat it semid[e] to plato þat þis worlde ne had[de] neuer bygynnynge of tyme. ne þat it neuere shal haue faylynge. þei wenen in þis manere þat þis worlde ben maked coeterne wiþ his makere. as who seiþ. þei wenen þat þis worlde and god ben maked to-gidre eterne. and it is a wrongful wenynge. for oþer þing is it to ben yladd by lif interminable as plato graunted[e] to þe worlde. and oþer þing is it to embracen to-gidre alle þe presence to þe lif interminable. þe whiche þing it is clere and manifest

þat it is propre to þe deuine þouȝt. ne it ne sholde nat semen to vs þat god is elder þan þinges þat ben ymaked by quantite of tyme. but raþer by þe proprete of hys symple nature. for þis ilke infinit[e] moeuyng of temporel þinges folwiþ þis presentarie estat of þe lijf inmocueable. and so as it ne may nat contrefeten it ne feynen it ne ben euene lyke to it. for þe inmoeueablete. þat is to seyn þat is in þe eternite of god. ¶ it faileþ and falleþ in to moeuynge fro þe simplicite of [the] presence of god. and disencresiþ to þe infinite quantite of future and of preterit. and so as it ne may nat han togidre al þe plente of þe lif. algates ȝitte for as moche as it ne cesiþ neuere forto ben in som manere it semeþ somde[l] to vs þat it folwiþ and resembliþ þilke þing þat it ne may nat attayne to. ne fulfille. and byndeþ it self to som manere presence of þis litel and swifte moment. þe whiche presence of þis lytele and swifte moment. for þat it bereþ a manere ymage or lykenesse of þe ay dwellynge presence of god. it graunteþ to swiche manere þinges as it bitidiþ to þat it semeþ hem þat þise þinges han ben and ben and for [þat] þe presence of swiche litel moment ne may nat dwelle þer-for [it] rauyssid[e] and took þe infinit[e] wey of tyme. þat is to seyn by successioun. and by þis manere it is ydon. for þat it sholde continue þe lif in goynge of þe whiche lif it ne myȝt[e] nat embrace þe plente in dwellynge. and for þi yif we willen putte worþi name[s] to þinges and folwen plato. lat vs seyn þan soþely þat god is eterne. and þat þe worlde is perpetuel. þan syn þat euery iugement knoweþ and comprehendiþ by hys owen nature þinges þat ben subiect vnto hym. þere is soþely al-wey to god an eterne and presentarie estat. and þe

science of hym þat ouer-passeþ alle temporel moe[ue]ment dwelliþ in þe symplicite of hys presence and embraceþ and considereþ alle þe infinit spaces of tymes preteritȝ and futures and lokeþ in þis symple knowynge alle þinges of preterit ryȝt as þei weren ydoon presently ryȝt now ¶ yif þou wolt þan þenke and avisen þe prescience by whiche it knoweþ al[le] þinges [fol. 39b] þou ne shalt nat demen it as prescience of þinges to comen. but þou shalt demen [it] more ryȝtfully þat it is science of presence or of instaunce þat neuer ne fayleþ. for whiche it nis nat ycleped prouidence but it sholde raþer be cleped purueaunce þat is establissed ful fer fro ryȝt lowe þinges. and byholdeþ from a-fer alle þinges ryȝt as it were fro þe heye heyȝte of þinges. whi axest þou þan or why disputest þou þan þat þilke þinges ben don by necessite whiche þat ben yseyen and yknowen by þe deuyne syȝt. syn þat for soþe men ne maken nat þilke þinges necessarie. whiche þat þe[i] seen be ydoon in hire syȝt. for addiþ þi byholdynge any necessite to þilke þinges þat þou byholdest present. ¶ Nay quod I. p.Certys þan yif men myȝte maken any digne comparisoun or collacioun of þe presence diuine. and of þe presence of mankynde. ryȝt so as ȝe seen somme þinges in þis temporel presente. ryȝt so seeþ god alle þinges by hys eterne present. ¶ wherfore þis dyuyne prescience ne chaungeþ nat þe nature ne þe proprete of þinges but byholdeþ swyche þinges present to hym ward. as þei shollen bytiden to ȝow ward in tyme to come. ne it ne confoundeþ nat þe Iugementȝ of þinges but by of syȝt of hys þouȝt he knoweþ þe þinges to comen as wel necessarie as nat necessarie. ryȝt so as whan ȝe seen togidre a man walke on þe erþe and þe sonne arysen in [the] heuene. al be it so þat ȝe seen and byholden þat

oon and þat oþer to-gidre. ȝit naþeles ȝe demen and discerne þat þat oon is uoluntarie and þat oþer is necessarie. ¶ Ryȝt so þan [the] deuyne lokynge byholdynge alle þinges vndir hym ne troubleþ nat þe qualite of þinges þat ben certeynely present to hym ward. but as to þe condicioun of tyme for soþe þei ben future. for whiche it folwiþ þat þis nis non oppinioun. but raþer a stedfast knowyng ystrengeþed by soþenes. þat whan þat god knoweþ any þinge to be he ne vnwoot nat þat þilke þinge wanteþ necessite to be. þis is to seyn þat whan þat god knoweþ any þinge to bitide. he woot wel þat it ne haþ no necessite to bitide. and yif þou seist here þat þilke þinge þat god seeþ to bytide it ne may nat vnbytide. as who seiþ it mot bitide. ¶ and þilke þinge þat þat ne may nat vnbytide it mot bitide by necessite. and þat þou streine me to þis name of necessite. certys I wol wel confessen and byknowe a þinge of ful sadde trouþe. but vnneþ shal þere any wyȝt [mowe] seen it or comen þer-to. but yif þat he be byholder of þe deuyne þouȝte. ¶ for I wol answere þe þus. þat þilke þinge þat is future whan it is referred to þe deuyne knowyng þan is it necessarie. but certys whan it is vndirstonden in hys owen kynde men sen it [is] vtterly fre and absolut from alle necessite. for certys þer ben two maneres of necessites. þat oon necessite is symple as þus. þat it byhoueþ by necessite þat alle men be mortal or dedely. an oþer necessite is condicionel as þus. yif þou wost þat a man walkiþ. it byhoueþ by necessite þat he walke. þilke þinge þan þat any wyȝt haþ yknowe to be. it ne may ben non oþer weyes þan he knoweþ it to be. ¶ but þis condicioun ne draweþ nat wiþ hir þilke necessite symple. For certys þis necessite condicionel.

þe propre nature of it ne make þit nauȝt. but þe adieccioun of þe condicioun makiþ it. for no necessite ne constreyneþ a man to [gon / þat] gooþ by his propre wille. al be it so þat whan he gooþ þat it is necessarie þat he gooþ. ¶ Ryȝt on þis same manere þan. yif þat þe purueaunce of god seeþ any þing present. þan mot þilke [fol. 40] þinge be by necessite. al þouȝ þat it ne haue no necessite of hys owen nature. but certys þe futures þat bytyden by fredom of arbitre god seeþ hem alle to-gidre presentȝ. þise þinges þan [yif] þei ben referred to þe deuyne syȝt. þan ben þei maked necessarie to þe condicioun of þe deuyne knowynge. but certys yif þilke þinges ben considred by hem self þei ben absolut of necessite. and ne forleten nat ne cesen nat of þe liberte of hire owen nature. þan certys wiþ outen doute alle þe þingus shollen be doon whiche þat god woot by-forn þat þei ben to comen. but somme of hem comen and bitiden of [free] arbitre or of fre wille. þat al be it so þat þei bytiden. ȝit algates ne lese þei nat hire propre nature ne beynge. by þe whiche first or þat þei were doon þei hadden power nat to han bitidd. Boece. what is þis to seyn þan quod I. þat þinges ne ben nat necessarie by hire propre nature. so as þei comen in alle maneres in þe lykenesse of necessite by þe condicioun of þe deuyne science. Philosophie. þis is þe difference quod she. þat þo þinges þat I purposed[e] þe a litel here byforn. þat is to seyn þe sonne arysynge and þe man walkynge þat þerwhiles þat þilke þinges ben ydon. þei ne myȝten nat ben vndon. naþeles þat oon of hem or it was ydon it byhoued[e] by necessite þat it was ydon. but nat þat oþer. ryȝt so it is here þat þe þinges þat god haþ present.

wiþ outen doute þei shulle ben. but somme of hem descendiþ of þe nature of þinges as þe sonne arysynge. and somme descendiþ of þe power of þe doers as þe man walkynge. ¶ þan seide I. no wronge þat yif þat þise þinges ben referred to þe deuyne knowynge þan ben þei necessarie. and yif þei ben considered by hem selfe þan ben þei absolut from þe bonde of necessite. ryȝt so [as] alle þinges þat appiereþ or sheweþ to þe wittes yif þou referre it to resoun it is vniuersel. and yif þou referre it or look[e] it to it self. þan is it synguler. but now yif þou seist þus þat yif it be in my power to chaunge my purpose. þan shal I voide þe purueaunce of god. whan þat perauenture I shal han chaunged þo þinges þat he knoweþ byforn. þan shal I answere þe þus ¶ Certys þou maist wel chaungen þi purpos but for as mochel as þe present soþenesse of þe deuyne purueaunce byholdeþ þat þou mayst chaungen þi purpose. and wheþir þou wolt chaunge it or no. and whider-ward þat þou tourne it. þou maist nat eschewen þe deuyne prescience ryȝt as þou ne mayst nat fleen þe syȝt of þe present eye. al þouȝ þat þou tourne þi self by þi fre wille in to dyuerse accioun. ¶ But þou mayst seyn aȝeyne how shal it þan be. shal nat þe dyuyne science ben chaunged by my disposicioun whan þat I wol o þing now and now an oþer. and þilke prescience ne semeþ it nat to enterchaunge stoundes of knowynges. as who seiþ. ne shal it nat seme to vs þat þe deuyne prescience enterchaungeþ hys dyuers stoundes of knowynge. so þat it knowe somme tyme o þing and somme tyme þe contrarie. ¶ No for soþe. [quod I] for þe deuyne syȝt renneþ to-forne and seeþ alle futures and clepeþ hem aȝein

and retourniþ hem to þe presence of hys propre knowynge. ne he ne entrechaungeþ nat [so] as þou wenest þe stoundes of forknowyng [as] now þis now þat. but he ay dwellynge comiþ byforn and enbraceþ at o strook alle þi mutaciouns. and þis presence to comprehenden and to sen alle þinges. god ne haþ nat taken it of þe bitydynge of þinges forto come. but of hys propre symplicite. ¶ and her by is assoiled þilke þing þat þou puttest a litel her byforne. þat is to seyne þat it is vnworþi þinge to seyn þat oure futures ȝeuen cause of þe science of god ¶ For certys [fol. 41b] þis strengþe of þe deuyne science whiche þat enbraceþ alle þinge by his presentarie knowynge establisseþ manere to alle þingus and it ne awiþ nat to lattere þinges. and syn þat þise þinges ben þus. þat is to seyn syn þat necessite nis nat in þinges by þe deuyne prescience. þan is þer fredom of arbitre. þat dwelleþ hool and vnwemmed to mortal men. ne þe lawes ne purpose nat wikkedly meedes and peynes to þe willynges of men þat ben vnbounde and quit of alle necessite. ¶ And god byholder and forwiter of alle þinges dwelliþ aboue and þe present eternite of hys syȝt renneþ alwey wiþ þe dyuerse qualite of oure dedes dispensyng and ordeynynge medes to good[e] men. and tourmentȝ to wicked men. ne in ydel ne in veyn ne ben þer nat put in god hope and prayeres. þat ne mowen nat ben vnspedful ne wiþ oute effect whan þei ben ryȝtful ¶ wiþstond þan and eschewe þou vices. worshippe and loue þou vertus. areise þi corage to ryȝtful hoopes. ȝelde þou humble preiers an heyȝe. grete necessite of prowesse and vertue is encharged and comaunded to ȝow yif ȝe nil nat dissimulen. ¶ Syn þat ȝe worchen and doon. þat is to seyn ȝoure dedes and ȝoure workes

by-fore þe eyen of þe Iuge þat seeþ and demeþ alle þinges. [To whom be goye and worshipe bi Infynyt tymes / AMEN.]

EXPLICIT LIBER QUINTUS. ET VLTIMUS.