THE HIDDEN CAUSES OF THINGS.

SI QUIS ARCTURI8 SYDERA. 8 MS. arituri

Who so þat ne He who knows not that the Bear is seen near the Pole, nor has observed the path of Boötes, will marvel at their appearance. knowe nat þe sterres of arctour
ytourned neye to þe souereyne contre or point.
þat is to seyne ytourned neye to þe souereyne pool of þe 3796
firmament and woot nat whi þe sterre boetes passeþ or
gaderiþ his wey[n]es. and drencheþ his late flaumbes in
þe see. and whi þat boetes þe sterre vnfoldiþ his ouer
swifte arisynges. þan shal he wondren of þe lawe of þe 3800
heye eyre. The vulgar are alarmed when shadows terrestrial obscure the moon’s brightness, causing the stars to be displayed. and eke if þat he ne knowe nat why þat þe
hornes of þe ful[le] moene waxen pale and infect by þe
boundes of þe derke nyȝt ¶ and how þe moene dirk
and confuse discouereþ þe sterres. þat she had[de] 3804
ycouered by hir clere visage. Thinking the eclipse the result of enchantment, they sought to destroy the charms by the tinkling of brazen vessels or cymbals. þe commune errour moeueþ
folk and makiþ wery hir bacines of bras by þikke
strookes. þat is to seyne þat þer is a maner poeple þat
hyȝt[e] coribandes þat wenen þat whan þe moone is in 3808
þe eclips þat it be enchauntid. and þerfore forto rescowe
þe moone þei betyn hire basines wiþ þikke strokes.
Yet none marvel when the north-west wind renders the sea tempestuous; nor when vast heaps of congealed snow are melted by the warm rays of the sun, because the causes are apparent. ¶ Ne no man ne wondreþ whan þe blastes of þe wynde
chorus betyn þe strondes of þe see by quakynge floodes. 3812
ne no man ne wondreþ whan þe weyȝte of þe snowe
yhardid by þe colde. is resolued by þe brennynge hete
of phebus þe sonne. ¶ For here seen men redyly þe
causes. [* fol. 30.] Things whose causes are unknown disquiet the human mind. but þe *causes yhid þat is to seye in heuene 3816
trouble þe brestes of men. The fickle mob stands amazed at every rare or sudden phenomenon. ¶ þe moeueable poeple is
a-stoned of alle þinges þat comen selde and sodeynely in
oure age. Fear and wonder, however, soon cease when ignorance given place to certain knowledge. but yif þe troubly errour of oure ignorance
departid[e] from vs. so þat we wisten þe causes whi þat 3820
swiche þinges bitiden. certys þei sholden cesse to seme
wondres.

FIVE GREAT QUESTIONS.

ITA EST INQUAM.

Þvs is B. So it is. But as thou hast promised to unfold the hidden causes of things, and unveil things wrapt up in darkness; I pray thee deliver me from my present perplexity, and explain the mystery I mentioned to you. it quod I. but so as þou hast ȝeuen or byhyȝt
me to vnwrappen þe hidde causes of þinges ¶ and 3824
to discoueren me þe resouns couered with dirknesses I
preye þe þat þou diuise and Iuge me of þis matere. and
þat þou do me to vndrestonden it. ¶ For þis miracle
or þis wondre troubleþ me ryȝt gretely. P. You ask me to declare to you the most intricate of all questions, which I am afraid can scarce be answered. and þan she a 3828
litel [what] smylyng seide. ¶ þou clepest me quod
she to telle þing. þat is grettest of alle þinges þat mowen
ben axed. ¶ And to þe whiche questioun vnneþ[e]s is
þere auȝt ynow to lauen it. as who seiþ. vnneþes is þer 3832
suffisauntly any þing to answere perfitly to þi questioun.
For the subject is of such a kind, that when one doubt is removed, innumerable others, like the heads of the hydra, spring up. ¶ For þe matere of it is swiche þat whan oon doute is
determined and kut awey þer wexen oþer doutes wiþ-outen
noumbre. ryȝt as þe heuedes waxen of ydre þe 3836
serpent þat hercules slouȝ. Nor would there be any end of them unless they were restrained by a quick and vigorous effort of the mind. ¶ Ne þere ne were no
manere ne noon ende. but yif þat a wyȝt constreined[e]
þo doutes. by a ryȝt lyuely and a quik fire of þouȝt. þat
is to seyn by vigour and strengþe of witte. The question whereof you want a solution embraces the five following points: 1. Simplicity, or unity of Providence. 2. The order and course of Destiny. ¶ For in 3840
þis matere men weren wont to maken questiouns of þe
simplicite of þe purueaunce of god and of þe ordre of
destine. 3. Sudden chance. 4. Prescience of God, and divine predestination. 5. Free-will. and of sodeyne hap. and of þe knowyng and
predestinacioun deuine and of þe lyberte of fre wille. 3844
þe whiche þing þou þi self aperceiust wel of what weyȝt
þei ben. but for as mochel as þe knowynge of þise
þinges is a manere porcioun to þe medicine to þe. al be it
so þat I haue lytel tyme to don it. I will try to treat of these things:— ȝit naþeles I wole 3848
enforcen me to shewe somwhat of it. ¶ but al þouȝ
þe norissinges of dite of musike deliteþ þe þow most
suffren. and forberen a litel of þilk delite while þat I
weue (contexo) to þe resouns yknyt by ordre ¶ As it likeþ 3852
to þe quod I so do. Resuming her discourse as from a new principle, Philosophy argued as follows:— ¶ þo spak she ryȝt a[s] by an oþer
bygynnyn[ge] and seide þus. The generation of all things, every progression of things liable to change, and everything that moveth, derive their causes, order, and form from the immutability of the divine understanding. ¶ þe engendrynge of alle
þinges quod she and alle þe progressiouns of muuable
nature. and alle þat moeueþ in any manere takiþ hys 3856
causes. hys ordre. and hys formes. of þe stablenesse of þe
deuyne þouȝt Providence directs all things by a variety of means. [and thilke deuyne thowht] þat is yset and
put in þe toure. þat is to seyne in þe heyȝt of þe simplicite
of god. stablisiþ many manere gyses to þinges þat 3860
ben to don.

OF FATE AND PROVIDENCE.

These means, referred only to the divine intelligence, are called Providence; but when contemplated in relation to the things which receive motion and order from them, are called Destiny. ¶ þe whiche manere whan þat men loken
it in þilke pure clerenesse of þe deuyne intelligence. it
is ycleped purueaunce ¶ but whan þilke manere is referred
by men to þinges þat it moeueþ and disponeþ þan 3864
of olde men. it was cleped destine. Reflection on the efficacy of the one and the other will soon cause us to see their differences. ¶ þe whiche
þinges yif þat any wyȝt lokeþ wel in his þouȝt.
þe strengþe of þat oon and of þat oþer he shal lyȝtly mowen
seen þat þise two þinges ben diuers. Providence is the divine intelligence manifested in the disposition of worldly affairs. ¶ For purueaunce 3868
is þilke deuyne resoun þat is establissed in þe souereyne
prince of þinges. þe whiche purueaunce disponiþ alle
þinges. Destiny or Fate is that inherent state or condition of movable things by means whereof Providence retains them in the order in which she has placed them. but destine is þe disposicioun and ordenaunce
cleuynge to moeuable þinges. by þe whiche disposicioun 3872
þe purueaunce knyteþ alle þinges in hire ordres.

Providence embraces all things, although diverse and infinite; but Fate gives motion to every individual thing, and in the place and under the form appropriated to it. ¶ For purueaunce enbraceþ alle þinges to hepe. al þouȝ þat
þei ben dyuerse and al þouȝ þei ben wiþ outen fyn. but
destynie departeþ and ordeyneþ alle þinges singlerly 3876
and diuideþ. in moeuynges. in places. in formes. in
tymes. departiþ [as] þus. So that the explication of this order of things wrapt up in the divine intelligence is Providence; and being unfolded according to time and other circumstances, may be called Fate. so þat þe vnfoldyng of temporel
ordenaunce assembled and ooned in þe lokyng of
þe deuyne þouȝt ¶ Is purueaunce and þilke same 3880
assemblynge. and oonyng diuided and vnfolden by
tymes. lat þat ben called destine. [* fol. 30 b.] Though these things appear to differ, yet one of them depends on the other, for the order of Fate proceeds from the unity of Providence. and al be *it so þat
þise þinges ben dyuerse. ȝitte naþeles hangeþ þat oon
on þat oþer. forwhi þe ordre destinal procediþ of þe 3884
simplicite of purueaunce.

For as a workman, who has formed in his head the plan of a work which he is desirous to finish, executes it afterwards, and produces after a time all the different parts of the model which he has conceived; for ryȝt as a werkman þat
aperceiueþ in hys þouȝt þe forme of þe þing þat he wil
make moeueþ þe effect of þe werke. and lediþ þat he
had[de] loked byforne in hys þouȝt symply and presently 3888
by temporel þouȝt. so God in the plan of his Providence disposes everything to be brought about in a certain order and in a proper time; ¶ Certys ryȝt so god disponiþ
in hys purueaunce singlerly and stably þe þinges
þat ben to done. but he amynistreþ in many maneres
and in dyuerse tymes by destyne. þilke same þinges 3892
þat he haþ disponed þan wheþir þat destine be excercised.

PROVIDENCE CONTROLS FATE.

and afterwards, by the ministry of Fate, he accomplishes what he has planned, conformably to that order and that time. eyþer by somme dyuyne spirites seruaunteȝ to
þe deuyne purueaunce. or ellys by somme soule (anima
mundi). or ellys by al nature seruynge to god. or ellys 3896
by þe celestial moeuyng of sterres. or ellys by þe vertue
of aungels. or ellys by þe dyuerse subtilite of deueles.
or ellys by any of hem. or ellys by hem alle þe destynal
ordynaunce is ywouen or accomplissed. certys it is open 3900
þing þat þe purueaunce is an vnmoeueable and symple
forme of þinges to done. and þe moeueable bonde and
þe temporel ordynaunce of þinges whiche þat þe deuyne
simplicite of purueaunce haþ ordeyned to done. þat is 3904
destine. So then, however Fate be exercised, it is evident that things subject to Destiny are under the control of Providence, which disposes Destiny. For whiche it is þat alle þinges þat ben put
vndir destine ben certys subgitȝ to purueaunce. to
whiche purueaunce destine it self is subgit and vndir.

But some things under Providence are exempt from the control of Fate; being stably fixed near to the Divinity himself, and beyond the movement of Destiny. ¶ But somme þinges ben put vndir purueaunce þat 3908
sourmounten þe ordinaunce of destine. and þo ben
þilke þat stably ben yficched ney to þe first godhed þei
sourmounten þe ordre of destinal moeuablite. For even, as among several circles revolving round one common centre, that which is innermost approaches nearest to the simplicity of the middle points, and is, as it were, a centre, round which the outward ones revolve; ¶ For
ryȝt as cercles þat tournen aboute a same Centre or 3912
about a poynt. þilke cercle þat is inrest or moost wiþ-ynne
ioineþ to þe symplesse of þe myddel and is as it
were a Centre or a poynt to þat oþer cercles þat tournen
abouten hym. whilst the outermost, revolving in a wider circumference, the further it is from the centre describes a larger space—but yet, if this circle or anything else be joined to the middle point, it is constrained to be immovable. ¶ and þilke þat is outerest compased by 3916
larger envyronnynge is vnfolden by larger spaces in so
mochel as it is forþest fro þe mydel symplicite of þe
poynt. and yif þer be any þing þat knytteþ and felawshippeþ
hym selfe to þilke mydel poynt it is constreyned 3920
in to symplicite. þat is to seyn in to [vn]moeueablete.
and it ceseth to ben shad and to fletin dyuersly. By parity of reason, the further anything is removed from the first intelligence, so much the more is it under the control of Destiny; ¶ Ryȝt
so by semblable resoun. þilke þinge þat departiþ firþest
fro þe first þouȝt of god. it is vnfolden and summittid 3924
to grettere bondes of destine. and the nearer anything approaches to this Intelligence, the centre of all things, the more stable it becomes, and the less dependent upon Destiny. and in so moche is þe
þing more free and lovs fro destyne as it axeþ and
holdeþ hym ner to þilke Centre of þinges. þat is to
seyne god.

DESTINY RULES NATURE.

And if we suppose that the thing in question is joined to the stability of the supreme mind, it then becomes immovable, and is beyond the necessity and power of destiny. ¶ and if þe þinge cleueþ to þe stedfastnesse 3928
of þe þouȝt of god. and be wiþ oute moeuyng certys it
sourmounteþ þe necessite of destyne. As reasoning is to the understanding, as that which is produced to that which exists of itself, as time to eternity, as the circle to the centre, so is the movable order of Fate to the stable simplicity of Providence. þan ryȝt swiche
comparisoun as [it] is of skilynge to vndirstondyng and
of þing þat is engendred to þing þat is. and of tyme to 3932
eternite. and of þe cercle to þe Centre. ryȝt so is þe
ordre of moeueable destine to þe stable symplicite of
purueaunce. Destiny rules nature. ¶ þilke ordinaunce moeueþ þe heuene
and þe sterres and attempreþ þe elymentȝ to gider 3936
amonges hem self. and transformeþ hem by enterchaungable
mutacioun. ¶ and þilke same ordre neweþ
aȝein alle þinges growyng and fallyng a-doune by sembleables
progressiouns of seedes and of sexes. þat is 3940
to sein. male and female. It controls the actions of men by an indissoluble chain of causes, and is, like their origin, immutable. and þis ilke ordre constreyneþ
þe fortunes and þe dedes of men by a bonde of causes
nat able to ben vnbounden (indissolubili). þe whiche
destinal causes whanne þei passen oute fro þe bygynnynges 3944
of þe vnmoeueable purueaunce it mot nedes
be þat þei ne be nat mutable. Thus, then, are all things well conducted, since that invariable order of cause has its origin in the simplicity of the Divine mind, and þus ben þe þinges ful
wel ygouerned. [* fol. 31.] yif þat þe symplicite dwellynge *in þe
deuyne þouȝt sheweþ furþe þe ordre of causes. and by its inherent immutability exercises a restraint upon mutable things, and preserves them from irregularity. vnable to 3948
be I-bowed. and þis ordre constreyneþ by hys propre
stablete þe moeueable þinges. or ellys þei sholde fleten
folily To those who understand not this order, things appear confused—nevertheless, the proper condition of all things directs and inclines it to their true good. for whiche it is þat alle þinges semen to be confus
and trouble to vs men. for we ne mowe nat considere 3952
þilke ordinaunce. ¶ Naþeles þe propre manere of
euery þing dressynge hem to goode disponit hem alle.
For there is nothing done for the sake of evil, not even by the wicked, who, in seeking for felicity, are led astray by crooked error. for þere nis no þinge don for cause of yuel. ne þilke
þing þat is don by wicked[e] folk nis nat don for yuel 3956
þe whiche shrewes as I haue shewed [ful] plentiuously
seken goode. but wicked errour mystourniþ hem.

NOTHING DONE FOR EVIL’S SAKE.

But the order proceeding from the centre of supreme goodness does not mislead any. ¶ Ne þe ordre comynge fro þe poynt of souereyne goode ne
declineþ nat fro hys bygynnynge. But you may say, what greater confusion can there be than that both prosperous and adverse things should at times happen to good men, and that evil men should at one time enjoy their desires and at another be tormented by hateful things. but þou mayst sein 3960
what vnreste may ben a wors confusioun þan þat goode
men han somme tyme aduersite. and somtyme prosperite.
¶ and shrewes also han now þinges þat þei
desiren. and now þinges þat þei haten ¶ wheþer men 3964
lyuen now in swiche hoolnesse of þouȝt. as who seiþ.

Are men wise enough to discover, whether those whom they believe to be virtuous or wicked, are so in reality? ben men now so wise. þat swiche folk as þei demen to
ben goode folk or shrewes þat it mot nedes ben þat folk
ben swiche as þei wenen. Opinions differ as to this matter. Some who are deemed worthy of reward by one person, are deemed unworthy by another. but in þis manere þe domes 3968
of men discorden. þat þilke men þat somme folk demen
worþi of mede. oþer folk demen hem worþi of tourment.
But, suppose it were possible for one to distinguish with certainty between the good and the bad? but lat vs graunt[e] I pose þat som man may wel demen
or knowen þe goode folk and þe badde. Then he must have as accurate a knowledge of the mind as one has of the body. May he þan 3972
knowen and seen þilke inrest attemperaunce of corages.
as it haþ ben wont to be said of bodyes. as who saiþ
may a man speken and determine of attemperaunce in
corages. as men were wont to demen or speken of complexiouns 3976
and attemperaunces of bodies (q’ non).
ne it [ne] is nat an vnlyke miracle to hem þat ne knowen
it nat. It is miraculous to him who knows it not, why sweet things are agreeable to some bodies, and bitter to others; why some sick persons are relieved by lenitives and others by sharper remedies. ¶ As who seiþ. but is lyke a merueil or a
miracle to hem þat ne knowen it nat. whi þat swete 3980
þinges [ben] couenable to some bodies þat ben hool and
to some bodies bittre þinges ben couenable. and also
whi þat some seke folk ben holpen with lyȝt medicines
[and some folk ben holpen with sharppe medicynes] It is no marvel to the leech, who knows the causes of disease, and their cures. but 3984
naþeles þe leche þat knoweþ þe manere and þe attemperaunce
of heele and of maladie ne merueileþ of it no
þing. What constitutes the health of the mind, but goodness? And what are its maladies, but vice? but what oþer þing semeþ hele of corages but
bounte and prowesse. and what oþer þing semeþ maladie 3988
of corages but vices. Who is the preserver of good, or the driver away of evil, but God, the physician of souls, who knows what is necessary for men, and bestows it upon them? who is ellys kepere of good or
dryuere awey of yuel but god gouernour and leecher of
þouȝtes. þe whiche god whan he haþ by-holden from þe
heye toure of hys purueaunce he knoweþ what is 3992
couenable to euery wyȝt. and leneþ hem þat he wot
[þat] is couenable to hem. From this source springs that great marvel—the order of destiny—wrought by the wisdom of God, and marveled at by ignorant men. Loo here of comeþ and
here of is don þis noble miracle of þe ordre destinal.

GOD THE SOUL’S PHYSICIAN.

whan god þat alle knoweþ doþ swiche þing. of whiche 3996
þing [þat] vnknowyng folk ben astoned But, now let us notice a few things concerning the depth of the Divine knowledge which human reason may comprehend. but forto constreine
as who seiþ ¶ But forto comprehende and telle
a fewe þinges of þe deuyne depnesse þe whiche þat mans
resoun may vnderstonde. The man you deem just, may appear otherwise to the omniscient eye of Providence. ¶ þilk man þat þou wenest 4000
to ben ryȝt Iuste and ryȝt kepyng of equite. þe contrarie
of þat semeþ to þe deuyne purueaunce þat al woot.
¶ And lucan my familier telleþ þat þe victories cause
liked[e] to þe goddes and causes ouercomen liked[e] to 4004
catoun. When you see apparent irregularities—unexpected and unwished for—deem them to be rightly done. þan what so euer þou mayst seen þat is don in
þis [world] vnhoped or vnwened. certys it is þe ryȝt[e]
ordre of þinges. but as to þi wicked[e] oppinioun it is a
confusioun. Let us suppose a man so well behaved, as to be approved of God and man—but not endowed with firmness of mind, so that the reverses of fortune will cause him to forgo his probity, since with it he cannot retain his prosperity. but I suppose þat som man be so wel yþewed. 4008
þat þe deuyne Iugement and þe Iugement of mankynde
accorden hem to gidre of hym. but he is so vnstedfast
of corage [þat] yif any aduersite come to hym he wolde
for-leten perauenture to continue innocence by þe 4012
whiche he ne may nat wiþholden fortune. A wise Providence, knowing that adversity might destroy this man’s integrity, averts from him that adversity which he is not able to sustain. ¶ þan þe
wise dispensacioun of god spareþ hym þe whiche
[* fol. 31 b.] manere aduersite *myȝt[e] enpeyren. ¶ For þat god
wil nat suffren hym to trauaile. to whom þat trauayl 4016
nis nat couenable. Another man is thoroughly virtuous, and approaches to the purity of the deity—him Providence deems it an injustice to oppress by adversity, and therefore exempts him even from bodily disease. ¶ An oþer man is perfit in alle
uertues. and is an holy man and neye to god so þat þe
purueaunce of god wolde demen þat it were a felony
þat he were touched wiþ any aduersites. so þat he ne 4020
wil nat suffre þat swiche a man be moeued wiþ any
manere maladie. ¶ But so as seide a philosophre [the
moore excellent by me]. þe aduersites comen nat (he
seide in grec;) þere þat uertues han edified þe bodie 4024
of þe holy man. Providence often gives the direction of public affairs to good men, in order to curb and restrain the malice of the wicked. and ofte tyme it bitideþ þat þe
somme of þinges þat ben to don is taken to good folk
to gouerne. for þat þe malice habundaunt of shrewes
sholde ben abatid. To some is given a mixture of good and evil, according to what is most suitable to the dispositions of their minds. and god ȝeueþ and departiþ to oþer 4028
folk prosp[er]ites and aduersites ymedeled to hepe aftir
þe qualite of hire corages and remordiþ som folk by
aduersites. Upon some are laid moderate afflictions, lest they wax proud by too long a course of prosperity. for þei ne sholden nat wexen proude by
longe welefulnesse. Others suffer great adversities that their virtues may be exercised, and strengthened by the practice of patience. and oþer folk he suffreþ to ben 4032
trauayled wiþ harde þinges. ¶ For þat þei sholden conferme
þe vertues of corage by þe vsage and exercitacioun
of pacience. Some fear to be afflicted with what they are able to endure. Others despise what they are unable to bear; and God punishes them with calamities, to make them sensible of their presumption. and oþer folke dreden more þen þei auȝten
þe wiche þei myȝt[en] wel beren. and þilke folk god 4036
lediþ in to experience of hem self by aspre and sorweful
þinges. Many have purchased a great name by a glorious death. ¶ And many oþer folk han bouȝt honorable
renoune of þis worlde by þe pris of glorious deeþ.
Others by their unshaken fortitude, have shown that virtue cannot be overcome by adversity. and som men þat ne mowen nat ben ouer-comen by 4040
tourment han ȝeuen ensample to oþer folk þat vertue ne
may nat be ouer-comen by aduersites.

The sidenote “Others despise what they are unable to bear” does not correspond to anything in the text. Skeat’s edition includes the phrase “and somme dispyse that they mowe nat beren” (Book IV, Prose 6: Ita Est Inquam).

HOW PROVIDENCE DEALS WITH MANKIND.

These things are done justly, and in order, and are for the good of those to whom they happen. ¶ and of alle
þise þinges þer nis no doute þat þei ne ben don ryȝtfully
and ordeinly to þe profit of hem to whom we 4044
seen þise þinges bitide. From the same causes it happens, that sometimes adversity and sometimes prosperity falls to the lot of the wicked. ¶ For certys þat aduersite
comeþ some tyme to shrewes. and some tyme þat þei
desiren it comeþ of þise forseide causes None are surprised to see bad men afflicted—they get what they deserve. and of sorweful
þinges þat bytyden to shrewes. Certys no man ne 4048
wondreþ. For alle men wenen þat þei han wel deserued it.
Their punishment, too, may cause amendment, or deter others from like vices. and þei ben of wicked merite of whiche
shrewes þe tourment som tyme agasteþ oþer to done
folies. and som tyme it amendeþ hem þat suffren þe 4052
tourmentis. When the wicked enjoy felicity—the good should learn how little these external advantages are to be prized, which may fall to the lot of the most worthless. ¶ And þe prosperite þat is ȝeuen to
shrewes sheweþ a grete argument to good[e] folk what
þing þei sholde demen of þilk wilfulnesse þe whiche
prosperite men seen ofte serue to shrewes. Another reason for dispensing worldly bliss to the wicked is, that indigence would prompt naturally violent and rapacious minds to commit the greatest enormities. in þe whiche 4056
þing I trowe þat god dispensiþ. for perauenture þe nature
of som man is so ouerþrowyng to yuel and so vncouenable
þat þe nedy pouerte of hys house-hold myȝt[e]
raþer egren hym to done felonies. Their disease God cures by the medicine of money. and to þe maladie 4060
of hym god puttiþ remedie to ȝiuen hym rychesse. Some men will cease to do wrong for fear, lest their wealth be lost through their crimes. and
som oþer man byholdiþ hys conscience defouled wiþ
synnes and makiþ comparisoun of his fortune and of
hym self ¶ and drediþ perauenture þat hys blisfulnesse 4064
of whiche þe vsage is ioyful to hym þat þe lesynge of
þilke blisfulnesse ne be nat sorweful to hym. and þerfore
he wol chaunge hys maneres. and for he drediþ
to lese hys fortune. he forletiþ hys wickednesse. Upon others unmerited happiness is conferred, which at last precipitates them into deserved destruction. to 4068
oþer folk is welefulnesse yȝeuen vnworþily þe whiche
ouerþroweþ hem in to destruccioun þat þei han deserued.
To some there is given the power of chastisement, in order both to exercise the virtues of the good and to punish the wicked. and to som oþer folk is ȝeuen power to
punissen. for þat it shal be cause of continuacioun and 4072
exercisinge to good[e] folk. and cause of tourment to
shrewes. For as there is no alliance between good and bad, so neither can the vicious agree together. ¶ For so as þer nis none alyaunce bytwixe
good[e] folke and shrewes. ne shrewes ne mowen nat
accorden amonges hem self And how should they? Their vices make them at war with themselves, rending and tearing their consciences, and there is scarce anything they do, but what afterwards they disapprove of. and whi nat. for shrewes 4076
discorden of hem self by her vices þe whiche vices al to
renden her consciences. and don oft[e] tyme þinges þe
whiche þinges whan þei han don hem. þei demen þat
þo þinges ne sholde nat han ben don. Hence arises a signal miracle brought about by Providence—that evil men have often made wicked men good. for whiche þinge 4080
þilke souereyne purueaunce haþ maked oft[e] tyme
[faire] miracle so þat shrewes han maked oftyme
shrewes to ben good[e] men. For these latter having suffered injuries from the former, have become virtuous, in order that they might not resemble those whom they so detested. for whan þat som shrewes
[* fol. 32.] *seen þat þei suffren wrongfully felonies of oþer shrewes 4084
þei wexen eschaufed in to hat[e] of hem þat anoien
hem. and retournen to þe fruit of uertue. when þei
studien to ben vnlyke to hem þat þei han hated.

EVIL IS OVERRULED FOR GOOD.

It is only the Divine power that can turn evil to good, overruling it for his own purposes. ¶ Certys þis only is þe deuyne myȝt to þe whiche myȝt 4088
yueles ben þan good. whan it vseþ þo yueles couenably
and draweþ out þe effect of any good. as who seiþ þat
yuel is good oonly by þe myȝt of god. for þe myȝt of
god ordeyneþ þilk yuel to good. For oon ordre enbrasiþ 4092
alle þinges. so þat what wyȝt [þat] departiþ fro
þe resoun of þe ordre whiche þat is assigned to hym.
algates ȝit he slideþ in to an oþer ordre. Nothing occurs by the caprice of chance in the realms of Divine Providence. so þat noþing
nis leueful to folye in þe realme of þe deuyne purueaunce. 4096
as who seiþ no þing nis wiþouten ordinaunce in
þe realme of þe deuyne purueaunce. Since God is the governor of all things, it is not lawful to man to attempt to comprehend the whole of the Divine economy, or to explain it in words. ¶ Syn þat þe ryȝt
strong[e] god gouerniþ alle þinges in þis worlde for it
nis nat leueful to no man to comprehenden by witte ne 4100
vnfolden by worde alle þe subtil ordinaunces and disposiciouns
of þe deuyne entent. Let it suffice to know that God orders all things for the best. for oonly it auȝt[e]
suffice to han loked þat god hym self makere of alle
natures ordeyniþ and dressiþ alle þinges to good. And while he retains things created after his own likeness conformably to his goodness, he banishes evil by the cause of destiny out of his empire. while 4104
þat he hastiþ to wiþhalden þe þinges þat he haþ maked
in to hys semblaunce. þat is to seyn forto wiþholden
þinges in to good. for he hym self is good he chaseþ
oute al yuel of þe boundes of hys communalite by þe 4108
ordre of necessite destinable. So that those evils which you seem to see are only imaginary. For whiche it folweþ þat
yif þou loke þe purueaunce ordeynynge þe þinges þat
men wenen ben haboundaunt in erþes. þou ne shalt not
seen in no place no þing of yuel. But you are exhausted and weary with the prolixity of my reasoning, and look for relief from the harmony of my verse. ¶ but I se now þat 4112
þou art charged wiþ þe weyȝte of þe questiou[n] and
wery wiþ lengþe of my resoun. and þat þou abidest som
swetnesse of songe. Take, then, this draught, with which when refreshed, you may more strongly proceed to higher matters. tak þan þis drauȝt and whan þou
art wel refresshed and refet þou shalt ben more stedfast 4116
to stye in to heyere questiouns.

LOVE TEMPERS ALL THINGS.

SI UIS CELSI IURA.

Yif þou wolt If thou wouldst explore the laws of the high Thunderer, behold the lofty heavens, where, bound by fixed laws, the stars keep their ancient peace. demen in þi pure þouȝt þe ryȝtes or þe
lawes of þe heye þund[ere]re. þat is to seyne of god.
loke þou and bihold þe heyȝtes of souereyne heuene. 4120
¶ þere kepen þe sterres by ryȝtful alliaunce of þinges
hir olde pees. There the rosy Sun does not invade the moon’s colder sphere. Nor doth the Bear stray from his appointed bounds, to quench his light in the western main. þe sonne ymoeued by hys rody fire. ne
destourbiþ nat þe colde cercle of þe moone. ¶ Ne þe
sterre yclepid þe bere. þat encliniþ hys rauyssynge 4124
courses abouten þe souereyne heyȝt of þe worlde. ne þe
same sterre vrsa nis neuer mo wasshen in þe depe
westerne see. ne coueitiþ nat to dyȝen hys flaumbes in
þe see of [the] occian. al þouȝ he see oþer sterres yplounged 4128
in to þe see. Vesper always makes its wonted appearance at eve. Lucifer ushers in the morn. ¶ And hesperus þe sterre
bodiþ and telliþ alwey þe late nyȝtes. And lucifer þe
sterre bryngeþ aȝeyne þe clere day. So mutual love moves all things, and from the starry region banishes all strife. ¶ And þus makiþ
loue enterchaungeable þe perdurable courses. and þus 4132
is discordable bataile yput oute of þe contre of þe sterres.
This concord in equal measures tempers the elements, so that the moist atoms war no more with the dry, nor heat with cold contends; but the aspiring flame soars aloft, while down the heavy earth descends. þis accordaunce attempreþ by euene-lyke manere[s] þe
elementes. þat þe moyste þinges striuen nat wiþ þe
drye þinges. but ȝiuen place by stoundes. and þat þe 4136
colde þinges ioynen hem by feiþ to þe hote þinges. and
þat þe lyȝt[e] fyre arist in to heyȝte. and þe heuy erþes
aualen by her weyȝtes. By these same causes the flowing year yields sweet smells in the warm spring-tide; the hot summer ripens the corn. ¶ by þise same cause þe floury
yere ȝeldeþ swote smellys in þe fyrste somer sesoun 4140
warmynge. and þe hote somer dryeþ þe cornes. Autumn comes crowned with plenty, and winter wets the earth with showers. and
autumpne comeþ aȝeyne heuy of apples. and þe fletyng
reyne bydeweþ þe wynter. þis attemperaunce noryssiþ
and brynggeþ furþe al þinge þat brediþ lyfe in þis 4144
worlde. These changes give life and growth to all that breathe; and at last by death efface whatever has had birth. ¶ and þilk same attemperaunce rauyssyng hideþ
[* fol. 32 b.] and bynymeþ and drencheþ vndir þe last[e] deþe alle
*þinges yborn. Meanwhile the world’s Creator, the Source of all, the Lawgiver, the wise Judge, sits above equitably directing all things. ¶ Amonges þise þinges sitteþ þe heye
makere kyng and lorde. welle and bygynnynge. lawe 4148
and wise Iuge. to don equite and gouerniþ and encliniþ
þe bridles of þinges. Those things which have been set in motion by him are also checked and forced to move in an endless round, lest they go from their source, and become chaotic. and þo þinges þat he stireþ to don
by moeuynge he wiþdraweþ and arestiþ and affermiþ þe
moeueable or wandryng þinges. ¶ For ȝif þat he ne 4152
clepiþ nat aȝein þe ryȝt goynge of þinges. and ȝif þat he
ne constreyned[e] hem nat eftesones in to roundenesse
enclined þe þinges þat ben now continued by stable
ordinaunce. þei sholde deperten from hir welle. þat is 4156
to sein from hir bygynnynge and failen. þat is to sein
tournen in to nauȝt. This love is common to all things, and all things tend to good; so, urged by this, they all revert to that First Cause that gave them being. ¶ þis is þe commune loue of alle
þinges. and alle þinges axen to be holden by þe fyn of
good. For ellys ne myȝten þei nat lasten yif þei ne 4160
come nat eftesones aȝeine by loue retourned to þe cause
þat haþ ȝeuen hem beynge. þat is to seyn to god.