[Sidenote: Reason, however, is the
attribute
of man alone, as
Intelligence is that of God.
Intelligence is that of God.
Chaucer - Boethius
at is to sein ?
at it heue?
vp ?
e ente{n}c{i}ou{n}
to ry? t heye ? inges. {and} som tyme it discendi? in
to ry? t lowe ? inges. {and} whan it retourni? in to hym 4856
self. it rep{re}ui? {and} destroie? ? e false ? inges by ? e
trewe ? inges.
[Sidenote: This cause is more efficacious and powerful to see and
to know things, than that cause which receives the characters
impressed like servile matter. ]
? Certys ? is streng? e is cause more
efficient {and} mochel more my? ty to seen {and} to knowe
? inges. ? an ? ilke cause ? at suffri? and resceyue? ? e 4860
notes {and} ? e figures inp{re}ssed in manere of matere
[Sidenote: Yet the sense in the living body excites and moves the
mental powers; as when the light striking the eyes causes them to
see, or as the voice rushing into the ear excites hearing. ]
algates
? e passiou{n} ? at is to seyn ? e suffraunce or ? e wit
i{n} ? e quik[e] body go? byforne excitynge {and} moeuyng
? e streng? es of ? e ? ou? te. ry? t so as whan ? at 4864
clerenesse smyte? ? e eyen {and} moeui? hem to seen. or
ry? t so as voys or soune hurtli? to ? e eres {and} co{m}moeui?
hem to herkne.
[Sidenote: Then is the force of thought excited; it calls forth
the images within itself, and adds to them the outward forms,
blending external images with the counterparts concealed within. ]
? an is ? e stre{n}g? e of ? e ? ou? t
ymoeuid {and} excitid {and} clepe? fur? e ? e semblable 4868
moeuynges ? e speces ? at it halt wi? i{n}ne it self. {and}
addi? ? o speces to ? e notes {and} to ? e ? inges wi? out
for? e. {and} medele? ? e ymages of ? inges wi? out for? e
to ? e forme[s] yhid wi? i{n}ne hym self. 4872
[Linenotes:
4827 _hadde_--hadden
_dispoyten_--desputen
4828 _brou? t[e]_--browhte
4830 [_and_]--from C.
4837 _inprentid_--aprentyd
4838 _some tyme_--somtyme
_swift_--swyfte
4840 _ha? _--MS. ha? e
4843 _vnpliti? _--vnpleyteth
_do? _--MS. do? e
4845 _? e_--tho
4863 _quik[e]_--qwyke
_go? _--MS. go? e
4864 _? ou? te_--thoght
4865 _clerenesse_--cleernesse
4866 _soune_--sown
4868 _fur? e_--forth
4870 _out_--owte
4871 _out for? e_--owte forth
4872 _forme[s]_--formes
_yhid_--I-hidde]
[[pg 168]]
[Headnote:
INTELLIGENCE A DIVINE ATTRIBUTE. ]
Q{UO}D SI IN CORPORIB{US} SENCIEND{IS}.
[Sidenote: [* fol. 38. ]]
*QUESTIO.
[Sidenote: [The . 5. ^the p{ro}se. ]]
[Sidenote: Although there are in objects certain qualities which
strike externally upon the senses, and put their instruments in
motion; although the passive impression upon the body precedes the
action of the mind,]
++But what [yif] ? at in bodies to be{n} feelid ? at is
to sein in ? e takynge of knowelechinge of bodyly
? inges. and al be it so ? at ? e qualites of bodies ? {a}t ben 4875
obiect fro wi? oute for? e moeuen {and} entalenten ? e instrumentes
of ? e wittes.
[Sidenote: and although the former rouses the latter to action,
yet if in the perception of bodily things, the soul is not by the
impression of external things made to know these things, but by
its own power judgeth of these bodily impressions,]
and al be it so ? at ? e passiou{n}
of ? e body ? at is to seyn ? e witte [or the] suffrau{n}ce
[goth to-forn the strengthe of the workynge corage / the
which passiou{n} or suffraunce] clepi? fur? e ? e dede of 4880
? e ? ou? t in hym self. {and} moeue? {and} exite? in ? is
mene while ? e formes ? {a}t resten wi? in for? e. and yif
? at i{n} sensible bodies as I haue seid oure corage nis nat
ytau? t or enp{re}ntid by passiou{n} to knowe ? ise ? inges. 4884
but demi? {and} knowe? of hys owen streng? e ? e passiou{n}
or suffrau{n}ce subiect to ? e body.
[Sidenote: how much more shall those pure spiritual beings (as God
or angels) discern things by an act of their understanding alone,
without the aid of impressions from external objects? ]
Moche more ? an ? oo
? inges ? at ben absolut {and} quit fram alle talent? or
affecc{i}ou{n}s of bodies. as god or hys aungels ne folwen 4888
nat in discernynge ? inges obiect from wi? oute for? e.
but ? ei accomplissen {and} speden ? e dede of hir ? ou? t
[Sidenote: For this reason, then, there are several sorts of
knowing distributed among various beings. ]
by ? is resou{n}.
? ? an ? ere comen many manere knowynges
to dyu{er}se {and} differy{n}g substaunces.
[Sidenote: For sense (or sensation) destitute of all other
knowledge is allotted to those creatures that have no motion, as
shell-fish. ]
for ? e wit 4892
of ? e body ? e whiche witte is naked {and} despoyled of
alle o? er knowynges. ? ilke witte come? to bestes ? at ne
mowen nat moeuen hem self here ne ? ere. as oystres
{and} muscles {and} o? er swiche shelle fysshe of ? e see. 4896
? {a}t cliue{n} {and} ben norissed to roches.
[Sidenote: But imagination is given to such brutes capable of
motion, and having in some degree the power of desiring or
refusing. ]
but ? e ymaginac{i}ou{n}
come? to remuable bestes ? at seme{n} to han talent
to fleen or to desiren any ? inge.
[Sidenote: Reason, however, is the attribute of man alone, as
Intelligence is that of God. ]
but resou{n} is al only to
? e lynage of mankynde ry? t as i{n}telligence is oonly ? e 4900
deuyne nature.
[Sidenote: Hence His (i. e. God's) knowledge exceeds all other,
comprehending both what belongs to His own nature, and what is
comprehended by all inferior creatures. ]
of whiche it folwe? ? at ? ilke knowyng
is more wor? e ? an [th]is[e] o? er. syn it knowe? by hys
p{ro}pre nature nat only hys subiect. as who sei? it ne [[pg 169]]
knowe? nat al oonly ? at app{er}teini? p{ro}prely to hys 4904
knowynge. but it knowe? ? e subgit? of alle o? er knowynges.
[Linenotes:
4873 [_yif_]--from C.
4878 [_or the_]--from C.
_suffraunce_--MS. suffisau{n}ce, C. suffraunce
4879-80 [_goth----suffraunce_]--from C.
4883 _seid_--MS. seide, C. seyd
4887 _quit_--quite
4888 _hys_--hise
4889 _discernynge_--MS. discryuyng, C. discernynge
_from_--fro
4893-94 _witte_--wit
4895 _mowen_--mowe
_here ne ? ere_--her {and} ther
4901 _whiche_--which
4902 _[th]is[e] o? er_--thise oothr{e}]
[Headnote:
THE POWERS OF SENSE AND IMAGINATION. ]
[Sidenote: But how shall it be then, if sense and imagination
oppose reason, affirming that the general idea of things, which
reason thinks it so perfectly sees, is nothing? ]
but how shal it ? an be yif ? at wit {and} ymaginac{i}ou{n}
stryuen a? eins resonynge {and} sein ? at of ? ilke
vniuersel ? inges. ? at resou{n} wene? to seen ? at it nis 4908
ry? t nau? t.
[Sidenote: For what falls under the cognisance of the senses and
imagination cannot be general. ]
for wit {and} ymaginac{i}ou{n} seyn ? at ? at. ? at
is sensible or ymaginable it ne may nat ben vniuersel.
? an is ei? er ? e iugement of resou{n} [soth]. ne ? at
? er nis no ? inge sensible. or ellys for ? at resou{n} woot 4912
wel ? at many ? inges ben subiect to wit {and} to ymaginac{i}ou{n}.
? an is ? e co{n}sepc{i}ou{n} of resou{n} veyn {and} fals
whiche ? at looke? {and} co{m}p{re}hendi? . ? at ? at is
sensible {and} synguler as uniuersele.
[Sidenote: But if reason should answer to this--that in her idea
of what is general she comprehends whatever is sensible and
imaginable; but as to the senses and imagination, they cannot
attain to the knowledge of what is general, since their knowledge
is confined to material figures; and therefore in all real
knowledge of things we must give the greatest credit to that
faculty which has a more steadfast and perfect judgment of
things. ]
and ? if ? at resou{n} 4916
wolde answeren a? ein to ? ise two ? at is to sein to wit
{and} to ymaginac{i}ou{n}. {and} sein ? at so? ely she hir self.
? at is to seyn ? at resou{n} loke? {and} comp{re}hendi? by
resou{n} of vniuersalite. bo? e ? at ? at is sensible {and} ? at 4920
? at is ymaginable. {and} ? at ? ilke two ? at is to seyn wit
{and} ymaginac{i}ou{n} ne mowe{n} nat strecchen ne enhaunsen
hem self to knowynge of vniuersalite for ? at
? e knowy{n}g of hem ne may exceden nor so{ur}mou{n}te{n} 4924
? e bodyly figure[s] ? Certys of ? e knowyng of ? inges
men au? ten ra? er ? eue credence to ? e more stedfast {and}
to ? e more p{er}fit iugement.
[Sidenote: In a controversy of this kind ought not we, who possess
faculties of reason, &c. , to side with reason and espouse her
cause? ]
In ? is manere stryuynge
? an we ? at han streng? e of resonynge {and} of ymaginynge 4928
{and} of wit ? at is to seyn by resou{n} {and} by ymaginac{i}ou{n}
{and} by wit. [{and}] we sholde ra? er p{re}ise ? e cause
of resou{n}. as who sei? ? an ? e cause of wit or ymaginac{i}ou{n}.
[Linenotes:
4907 _a? eins_--ayein
4908 _vniuersel_--vniu{er}sels
4911 [_soth_]--from C.
4914 _fals whiche_--false which
4917 _wit_--witte
4918 _so? ely_--soothly
4923 _knowynge_--knowy
4926 _? eue_--yeuen
_stedfast_--stidefast
4930 [_and_]--from C.
4931 _or_--{and} of]
[Headnote:
REASON SHOULD SUBMIT TO INTELLIGENCE. ]
[Sidenote: The case is entirely similar when human reason thinks
the Divine Intelligence cannot behold future events in any other
way than she herself is capable of perceiving them. ]
semblable ? inge is it ? at ? e resou{n} of mankynde 4932
ne wene? nat ? at ? e deuyne intelligence byholde? or
knowe? ? inges to comen. but ry? t as ? e resou{n} of mankynde
knowe? hem.
[Sidenote: For thus you argue:--
What things are not necessitated cannot be foreknown; therefore
there is no prescience of these things, for, if there were,
everything would be fixed by an absolute necessity. ]
for ? ou arguist {and} seist ? us. ? at
yif it ne seme nat to men ? at so{m}me ? inges han certeyne [[pg 170]]
{and} necessarie bytidynges. ? ei ne mowen nat ben wist 4937
byforn certeynely to bytiden. ? a{n} nis [ther] no p{re}science
of ? ilke ? inges. {and} yif we trowen ? at p{re}science
ben in ? ise ? inges. ? an is ? er no ? inge ? at it ne 4940
bitidi? by necessite.
[Sidenote: If it were possible to enjoy the intelligence of the
Deity, we should then deem it right that sense and imagination
should yield to reason, and also judge it proper that human reason
should submit to the Divine Intelligence. ]
[Sidenote: [* fol. 38 _b_. ]]
but certys yif we my? te{n} han ? e
iugeme{n}t of ? e deuyne ? ou? t as we *ben p{ar}son{er}s of
resou{n}. ry? t so as we han demed. it byhoue? ? at ymaginac{i}ou{n}
{and} wit ben byne? e resou{n}. ry? t so wolde 4944
we deme{n} ? at it were ry? tful ? ing ? at ma{n}s resou{n}
au? t[e] to su{m}mitten it self {and} to ben byne? e ? e deuyne
? ou?
to ry? t heye ? inges. {and} som tyme it discendi? in
to ry? t lowe ? inges. {and} whan it retourni? in to hym 4856
self. it rep{re}ui? {and} destroie? ? e false ? inges by ? e
trewe ? inges.
[Sidenote: This cause is more efficacious and powerful to see and
to know things, than that cause which receives the characters
impressed like servile matter. ]
? Certys ? is streng? e is cause more
efficient {and} mochel more my? ty to seen {and} to knowe
? inges. ? an ? ilke cause ? at suffri? and resceyue? ? e 4860
notes {and} ? e figures inp{re}ssed in manere of matere
[Sidenote: Yet the sense in the living body excites and moves the
mental powers; as when the light striking the eyes causes them to
see, or as the voice rushing into the ear excites hearing. ]
algates
? e passiou{n} ? at is to seyn ? e suffraunce or ? e wit
i{n} ? e quik[e] body go? byforne excitynge {and} moeuyng
? e streng? es of ? e ? ou? te. ry? t so as whan ? at 4864
clerenesse smyte? ? e eyen {and} moeui? hem to seen. or
ry? t so as voys or soune hurtli? to ? e eres {and} co{m}moeui?
hem to herkne.
[Sidenote: Then is the force of thought excited; it calls forth
the images within itself, and adds to them the outward forms,
blending external images with the counterparts concealed within. ]
? an is ? e stre{n}g? e of ? e ? ou? t
ymoeuid {and} excitid {and} clepe? fur? e ? e semblable 4868
moeuynges ? e speces ? at it halt wi? i{n}ne it self. {and}
addi? ? o speces to ? e notes {and} to ? e ? inges wi? out
for? e. {and} medele? ? e ymages of ? inges wi? out for? e
to ? e forme[s] yhid wi? i{n}ne hym self. 4872
[Linenotes:
4827 _hadde_--hadden
_dispoyten_--desputen
4828 _brou? t[e]_--browhte
4830 [_and_]--from C.
4837 _inprentid_--aprentyd
4838 _some tyme_--somtyme
_swift_--swyfte
4840 _ha? _--MS. ha? e
4843 _vnpliti? _--vnpleyteth
_do? _--MS. do? e
4845 _? e_--tho
4863 _quik[e]_--qwyke
_go? _--MS. go? e
4864 _? ou? te_--thoght
4865 _clerenesse_--cleernesse
4866 _soune_--sown
4868 _fur? e_--forth
4870 _out_--owte
4871 _out for? e_--owte forth
4872 _forme[s]_--formes
_yhid_--I-hidde]
[[pg 168]]
[Headnote:
INTELLIGENCE A DIVINE ATTRIBUTE. ]
Q{UO}D SI IN CORPORIB{US} SENCIEND{IS}.
[Sidenote: [* fol. 38. ]]
*QUESTIO.
[Sidenote: [The . 5. ^the p{ro}se. ]]
[Sidenote: Although there are in objects certain qualities which
strike externally upon the senses, and put their instruments in
motion; although the passive impression upon the body precedes the
action of the mind,]
++But what [yif] ? at in bodies to be{n} feelid ? at is
to sein in ? e takynge of knowelechinge of bodyly
? inges. and al be it so ? at ? e qualites of bodies ? {a}t ben 4875
obiect fro wi? oute for? e moeuen {and} entalenten ? e instrumentes
of ? e wittes.
[Sidenote: and although the former rouses the latter to action,
yet if in the perception of bodily things, the soul is not by the
impression of external things made to know these things, but by
its own power judgeth of these bodily impressions,]
and al be it so ? at ? e passiou{n}
of ? e body ? at is to seyn ? e witte [or the] suffrau{n}ce
[goth to-forn the strengthe of the workynge corage / the
which passiou{n} or suffraunce] clepi? fur? e ? e dede of 4880
? e ? ou? t in hym self. {and} moeue? {and} exite? in ? is
mene while ? e formes ? {a}t resten wi? in for? e. and yif
? at i{n} sensible bodies as I haue seid oure corage nis nat
ytau? t or enp{re}ntid by passiou{n} to knowe ? ise ? inges. 4884
but demi? {and} knowe? of hys owen streng? e ? e passiou{n}
or suffrau{n}ce subiect to ? e body.
[Sidenote: how much more shall those pure spiritual beings (as God
or angels) discern things by an act of their understanding alone,
without the aid of impressions from external objects? ]
Moche more ? an ? oo
? inges ? at ben absolut {and} quit fram alle talent? or
affecc{i}ou{n}s of bodies. as god or hys aungels ne folwen 4888
nat in discernynge ? inges obiect from wi? oute for? e.
but ? ei accomplissen {and} speden ? e dede of hir ? ou? t
[Sidenote: For this reason, then, there are several sorts of
knowing distributed among various beings. ]
by ? is resou{n}.
? ? an ? ere comen many manere knowynges
to dyu{er}se {and} differy{n}g substaunces.
[Sidenote: For sense (or sensation) destitute of all other
knowledge is allotted to those creatures that have no motion, as
shell-fish. ]
for ? e wit 4892
of ? e body ? e whiche witte is naked {and} despoyled of
alle o? er knowynges. ? ilke witte come? to bestes ? at ne
mowen nat moeuen hem self here ne ? ere. as oystres
{and} muscles {and} o? er swiche shelle fysshe of ? e see. 4896
? {a}t cliue{n} {and} ben norissed to roches.
[Sidenote: But imagination is given to such brutes capable of
motion, and having in some degree the power of desiring or
refusing. ]
but ? e ymaginac{i}ou{n}
come? to remuable bestes ? at seme{n} to han talent
to fleen or to desiren any ? inge.
[Sidenote: Reason, however, is the attribute of man alone, as
Intelligence is that of God. ]
but resou{n} is al only to
? e lynage of mankynde ry? t as i{n}telligence is oonly ? e 4900
deuyne nature.
[Sidenote: Hence His (i. e. God's) knowledge exceeds all other,
comprehending both what belongs to His own nature, and what is
comprehended by all inferior creatures. ]
of whiche it folwe? ? at ? ilke knowyng
is more wor? e ? an [th]is[e] o? er. syn it knowe? by hys
p{ro}pre nature nat only hys subiect. as who sei? it ne [[pg 169]]
knowe? nat al oonly ? at app{er}teini? p{ro}prely to hys 4904
knowynge. but it knowe? ? e subgit? of alle o? er knowynges.
[Linenotes:
4873 [_yif_]--from C.
4878 [_or the_]--from C.
_suffraunce_--MS. suffisau{n}ce, C. suffraunce
4879-80 [_goth----suffraunce_]--from C.
4883 _seid_--MS. seide, C. seyd
4887 _quit_--quite
4888 _hys_--hise
4889 _discernynge_--MS. discryuyng, C. discernynge
_from_--fro
4893-94 _witte_--wit
4895 _mowen_--mowe
_here ne ? ere_--her {and} ther
4901 _whiche_--which
4902 _[th]is[e] o? er_--thise oothr{e}]
[Headnote:
THE POWERS OF SENSE AND IMAGINATION. ]
[Sidenote: But how shall it be then, if sense and imagination
oppose reason, affirming that the general idea of things, which
reason thinks it so perfectly sees, is nothing? ]
but how shal it ? an be yif ? at wit {and} ymaginac{i}ou{n}
stryuen a? eins resonynge {and} sein ? at of ? ilke
vniuersel ? inges. ? at resou{n} wene? to seen ? at it nis 4908
ry? t nau? t.
[Sidenote: For what falls under the cognisance of the senses and
imagination cannot be general. ]
for wit {and} ymaginac{i}ou{n} seyn ? at ? at. ? at
is sensible or ymaginable it ne may nat ben vniuersel.
? an is ei? er ? e iugement of resou{n} [soth]. ne ? at
? er nis no ? inge sensible. or ellys for ? at resou{n} woot 4912
wel ? at many ? inges ben subiect to wit {and} to ymaginac{i}ou{n}.
? an is ? e co{n}sepc{i}ou{n} of resou{n} veyn {and} fals
whiche ? at looke? {and} co{m}p{re}hendi? . ? at ? at is
sensible {and} synguler as uniuersele.
[Sidenote: But if reason should answer to this--that in her idea
of what is general she comprehends whatever is sensible and
imaginable; but as to the senses and imagination, they cannot
attain to the knowledge of what is general, since their knowledge
is confined to material figures; and therefore in all real
knowledge of things we must give the greatest credit to that
faculty which has a more steadfast and perfect judgment of
things. ]
and ? if ? at resou{n} 4916
wolde answeren a? ein to ? ise two ? at is to sein to wit
{and} to ymaginac{i}ou{n}. {and} sein ? at so? ely she hir self.
? at is to seyn ? at resou{n} loke? {and} comp{re}hendi? by
resou{n} of vniuersalite. bo? e ? at ? at is sensible {and} ? at 4920
? at is ymaginable. {and} ? at ? ilke two ? at is to seyn wit
{and} ymaginac{i}ou{n} ne mowe{n} nat strecchen ne enhaunsen
hem self to knowynge of vniuersalite for ? at
? e knowy{n}g of hem ne may exceden nor so{ur}mou{n}te{n} 4924
? e bodyly figure[s] ? Certys of ? e knowyng of ? inges
men au? ten ra? er ? eue credence to ? e more stedfast {and}
to ? e more p{er}fit iugement.
[Sidenote: In a controversy of this kind ought not we, who possess
faculties of reason, &c. , to side with reason and espouse her
cause? ]
In ? is manere stryuynge
? an we ? at han streng? e of resonynge {and} of ymaginynge 4928
{and} of wit ? at is to seyn by resou{n} {and} by ymaginac{i}ou{n}
{and} by wit. [{and}] we sholde ra? er p{re}ise ? e cause
of resou{n}. as who sei? ? an ? e cause of wit or ymaginac{i}ou{n}.
[Linenotes:
4907 _a? eins_--ayein
4908 _vniuersel_--vniu{er}sels
4911 [_soth_]--from C.
4914 _fals whiche_--false which
4917 _wit_--witte
4918 _so? ely_--soothly
4923 _knowynge_--knowy
4926 _? eue_--yeuen
_stedfast_--stidefast
4930 [_and_]--from C.
4931 _or_--{and} of]
[Headnote:
REASON SHOULD SUBMIT TO INTELLIGENCE. ]
[Sidenote: The case is entirely similar when human reason thinks
the Divine Intelligence cannot behold future events in any other
way than she herself is capable of perceiving them. ]
semblable ? inge is it ? at ? e resou{n} of mankynde 4932
ne wene? nat ? at ? e deuyne intelligence byholde? or
knowe? ? inges to comen. but ry? t as ? e resou{n} of mankynde
knowe? hem.
[Sidenote: For thus you argue:--
What things are not necessitated cannot be foreknown; therefore
there is no prescience of these things, for, if there were,
everything would be fixed by an absolute necessity. ]
for ? ou arguist {and} seist ? us. ? at
yif it ne seme nat to men ? at so{m}me ? inges han certeyne [[pg 170]]
{and} necessarie bytidynges. ? ei ne mowen nat ben wist 4937
byforn certeynely to bytiden. ? a{n} nis [ther] no p{re}science
of ? ilke ? inges. {and} yif we trowen ? at p{re}science
ben in ? ise ? inges. ? an is ? er no ? inge ? at it ne 4940
bitidi? by necessite.
[Sidenote: If it were possible to enjoy the intelligence of the
Deity, we should then deem it right that sense and imagination
should yield to reason, and also judge it proper that human reason
should submit to the Divine Intelligence. ]
[Sidenote: [* fol. 38 _b_. ]]
but certys yif we my? te{n} han ? e
iugeme{n}t of ? e deuyne ? ou? t as we *ben p{ar}son{er}s of
resou{n}. ry? t so as we han demed. it byhoue? ? at ymaginac{i}ou{n}
{and} wit ben byne? e resou{n}. ry? t so wolde 4944
we deme{n} ? at it were ry? tful ? ing ? at ma{n}s resou{n}
au? t[e] to su{m}mitten it self {and} to ben byne? e ? e deuyne
? ou?
