e
suffraunce
or ?
Chaucer - Boethius
nat by resou{n} sensible of demynge.
but by resou{n} ymaginatif.
[Sidenote: Do not you see that men attain to the knowledge of
things more by their own faculties, than by the inherent property
of things? ]
? sest ? ou nat ? an ? at alle
? e ? inges in knowynge vsen more of hir faculte or of hir 4820
power. ? an ? ei don of [the] faculte or of power of ? inges
? at ben yknowen.
[Sidenote: Nor is it unreasonable that it should be so--for since
every judgment is the act of the person judging; every one must
needs do his own work by the help of his own faculties, and not by
the aid of foreign power. ]
ne ? at nis no wronge. for so as euery
iugement is ? e dede or ? e doynge of hym ? at deme? . It 4823
byhoue? ? at euery wy? t p{er}forme ? e werke {and} hys entenc{i}ou{n}
nat of forein power[;] but of hys propre power.
[Linenotes:
4774 _fro wi? outen fur? e_--w{i}t{h} owte forth
4776-7 [_comprehendith----ymaginacioun_]--from C.
4777 _comprehende? _--MS. co{m}p{re}hendynge
4778 _an_--omitted
4780 _hey? er_--heyer{e}
4783 _whiche_--which
_au? t[e]_--owhte
4784 _heyest_--heyiste
4785 _lower[e]_--lower{e}
4785-7 [_but----strengthe_]--from C.
4787 _wit_--witte
_oute_--owt
4791 _ha? _--MS. ha? e
4793 _whiche_--which
4795-6 _non_--none
4796 _streng? es_--thinges
4798-4801 _and ? ou----vt supra_--omitted
4805 _collacioun_--MS. callac{i}ou{n}, C. collaciou{n}
4806 _wit_--witte
4810 [_is_]--from C.
4813 _witte_--wit
4821 _don_--MS. done, C. doon
[_the_]--from C.
4822 _yknowen_--Iknowe]
_no wronge_--nat wrong
4824 _werke_--werk
4825 _forein_--foreyne]
[Headnote:
HOW OUR KNOWLEDGE OF OUTWARD THINGS IS GAINED. ]
QUONDAM PORTICUS ATTULIT.
[Sidenote: [The 4^the Met{ur}. ]]
[Sidenote: Fallacious and obscure was the lore of the Stoics,]
++? E porche ? at is to sein a gate of ? e toune of athenis
? er as philosophres hadde hir congregac{i}ou{n} to dispoyten.
{and} ? ilke porche brou? t[e] so{m}tyme olde men ful 4828
derke in hire sentences. ? {a}t is to sein philosophers ? at
hy? ten stoiciens.
[Sidenote: who taught that images of things obvious to the senses
were imprinted on the mind by external objects, and that the soul
is at first like a mirror or a clean parchment, free from figures
and letters. ]
? at wenden ? at ymages [{and}] sensibilites
? at is to sein sensible ymaginac{i}ou{n}s. or ellys ymaginac{i}ou{n}
of sensible ? inges were{n} i{n}p{re}ntid in to soules 4832
fro bodies wi? oute for? e. ? As who sei? ? at ? ilke
stoiciens wenden ? {a}t ? e soule hadde ben naked of it
self. as a mirour or a clene p{ar}chemyn. so ? at alle
fygures mosten [fyrst] comen fro ? inges fro wi? oute in to 4836
soules. {and} ben inp{re}ntid in to soules. _Textus. _ Ry? t
as we ben wont some tyme by a swift poyntel to ficchen
l{ett}res emp{re}ntid in ? e smo? enesse or in ? e plainesse of
? e table of wex. or in p{ar}chemyn ? at ne ha? no figure [[pg 167]]
[ne] note in it.
[Sidenote: But if the mind is passive in receiving the impressions
of outward objects, whence proceeds the knowledge by which the
mind comprehends all things? ]
_Glosa. _ But now argui? boece a? eins ? at 4841
oppiniou{n} {and} sei? ? us. but yif ? e ? riuyng soule ne
vnpliti? no ? ing. ? at is to sein ne do? no ? ing by hys
p{ro}pre moeuynges. but suffri? {and} lie? subgit to ? e 4844
figures {and} to ? e notes of bodyes wi? oute for? e. {and}
? elde? ymages ydel {and} veyne in ? e manere of a
mirour. whennes ? riue? ? an or whennes come? ? an
? ilke knowyng in oure soule. ? at discerni? {and} byholde? 4848
alle ? inges.
[Sidenote: Whence its force to conceive individual existences, to
separate those things when known, to unite divided things, and to
choose and change its path, soaring to the highest and descending
to the lowest things--and returning to itself, to confute false
things by the true? ]
and whennes is ? ilke streng? e ? at
byholde? ? e syngulere ? inges. or whennes is ? e streng? e
? at dyuyde? ? inges yknowe. {and} ? ilke stre{n}g? e ? at
gadere? to-gidre ? e ? inges deuided. {and} ? e streng? e ? at 4852
chese? hys entrechau{n}ged wey for som tyme it heue?
vp ? e heued. ? 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?
but by resou{n} ymaginatif.
[Sidenote: Do not you see that men attain to the knowledge of
things more by their own faculties, than by the inherent property
of things? ]
? sest ? ou nat ? an ? at alle
? e ? inges in knowynge vsen more of hir faculte or of hir 4820
power. ? an ? ei don of [the] faculte or of power of ? inges
? at ben yknowen.
[Sidenote: Nor is it unreasonable that it should be so--for since
every judgment is the act of the person judging; every one must
needs do his own work by the help of his own faculties, and not by
the aid of foreign power. ]
ne ? at nis no wronge. for so as euery
iugement is ? e dede or ? e doynge of hym ? at deme? . It 4823
byhoue? ? at euery wy? t p{er}forme ? e werke {and} hys entenc{i}ou{n}
nat of forein power[;] but of hys propre power.
[Linenotes:
4774 _fro wi? outen fur? e_--w{i}t{h} owte forth
4776-7 [_comprehendith----ymaginacioun_]--from C.
4777 _comprehende? _--MS. co{m}p{re}hendynge
4778 _an_--omitted
4780 _hey? er_--heyer{e}
4783 _whiche_--which
_au? t[e]_--owhte
4784 _heyest_--heyiste
4785 _lower[e]_--lower{e}
4785-7 [_but----strengthe_]--from C.
4787 _wit_--witte
_oute_--owt
4791 _ha? _--MS. ha? e
4793 _whiche_--which
4795-6 _non_--none
4796 _streng? es_--thinges
4798-4801 _and ? ou----vt supra_--omitted
4805 _collacioun_--MS. callac{i}ou{n}, C. collaciou{n}
4806 _wit_--witte
4810 [_is_]--from C.
4813 _witte_--wit
4821 _don_--MS. done, C. doon
[_the_]--from C.
4822 _yknowen_--Iknowe]
_no wronge_--nat wrong
4824 _werke_--werk
4825 _forein_--foreyne]
[Headnote:
HOW OUR KNOWLEDGE OF OUTWARD THINGS IS GAINED. ]
QUONDAM PORTICUS ATTULIT.
[Sidenote: [The 4^the Met{ur}. ]]
[Sidenote: Fallacious and obscure was the lore of the Stoics,]
++? E porche ? at is to sein a gate of ? e toune of athenis
? er as philosophres hadde hir congregac{i}ou{n} to dispoyten.
{and} ? ilke porche brou? t[e] so{m}tyme olde men ful 4828
derke in hire sentences. ? {a}t is to sein philosophers ? at
hy? ten stoiciens.
[Sidenote: who taught that images of things obvious to the senses
were imprinted on the mind by external objects, and that the soul
is at first like a mirror or a clean parchment, free from figures
and letters. ]
? at wenden ? at ymages [{and}] sensibilites
? at is to sein sensible ymaginac{i}ou{n}s. or ellys ymaginac{i}ou{n}
of sensible ? inges were{n} i{n}p{re}ntid in to soules 4832
fro bodies wi? oute for? e. ? As who sei? ? at ? ilke
stoiciens wenden ? {a}t ? e soule hadde ben naked of it
self. as a mirour or a clene p{ar}chemyn. so ? at alle
fygures mosten [fyrst] comen fro ? inges fro wi? oute in to 4836
soules. {and} ben inp{re}ntid in to soules. _Textus. _ Ry? t
as we ben wont some tyme by a swift poyntel to ficchen
l{ett}res emp{re}ntid in ? e smo? enesse or in ? e plainesse of
? e table of wex. or in p{ar}chemyn ? at ne ha? no figure [[pg 167]]
[ne] note in it.
[Sidenote: But if the mind is passive in receiving the impressions
of outward objects, whence proceeds the knowledge by which the
mind comprehends all things? ]
_Glosa. _ But now argui? boece a? eins ? at 4841
oppiniou{n} {and} sei? ? us. but yif ? e ? riuyng soule ne
vnpliti? no ? ing. ? at is to sein ne do? no ? ing by hys
p{ro}pre moeuynges. but suffri? {and} lie? subgit to ? e 4844
figures {and} to ? e notes of bodyes wi? oute for? e. {and}
? elde? ymages ydel {and} veyne in ? e manere of a
mirour. whennes ? riue? ? an or whennes come? ? an
? ilke knowyng in oure soule. ? at discerni? {and} byholde? 4848
alle ? inges.
[Sidenote: Whence its force to conceive individual existences, to
separate those things when known, to unite divided things, and to
choose and change its path, soaring to the highest and descending
to the lowest things--and returning to itself, to confute false
things by the true? ]
and whennes is ? ilke streng? e ? at
byholde? ? e syngulere ? inges. or whennes is ? e streng? e
? at dyuyde? ? inges yknowe. {and} ? ilke stre{n}g? e ? at
gadere? to-gidre ? e ? inges deuided. {and} ? e streng? e ? at 4852
chese? hys entrechau{n}ged wey for som tyme it heue?
vp ? e heued. ? 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?
