Mediaeval Lore from Bartholomew Anglicus | Page 5

be unwelcome to the
numerous and growing class who love English for its own sake as the
noblest tongue on earth, and who desire not to forget the rock from
which it was hewn, and the pit from which it was digged.
Our first selection will naturally be the translator's prologue in the very
shortened form of Berthelet. The present editor's work is, to avoid
confusion, printed in small type throughout.

THE PROLOGUE OF THE TRANSLATOR
True it is that after the noble and expert doctrine of wise and well-
learned Philosophers, left and remaining with us in writing, we know
that the properties of things follow and ensue their substance. Herefore
it is that after the order and the distinction of substances, the order and
the distinction of the properties of things shall be and ensue. Of the
which things this work of all the books ensuing, by the grace, help, and
assistance of all mighty God is compiled and made.
Marvel not, ye witty and eloquent readers, that I, thin of wit and void of
cunning, have translated this book from Latin into our vulgar language,
as a thing profitable to me, and peradventure to many other, which
understand not Latin, nor have not the knowledge of the properties of
things, which things be approved by the books of great and cunning
clerks, and by the experience of most witty and noble Philosophers. All
these properties of things be full necessary and of great value to them
that will be desirous to understand the obscurities, or darkness of holy
scriptures: which be given unto us under figures, under parables and
semblance, or likelihoods of things natural and artificial. Saint Denys,
that great Philosopher and solemn clerk, in his book named the
heavenly hierarchies of angels, testifieth and witnesseth the same,
saying in this manner:--What so ever any man will conject, feign,
imagine, suppose, or say: it is a thing impossible that the light of the
heavenly divine clearness, covered and closed in the deity, or in the
godhead, should shine upon us, if it were not by the diversities of holy
covertures. Also it is not possible, that our wit or intendment might
ascend unto the contemplation of the heavenly hierarchies immaterial,
if our wit be not led by some material thing, as a man is led by the hand:
so by these forms visible, our wit may be led to the consideration of the
greatness or magnitude of the most excellent beauteous clarity, divine
and invisible. Reciteth this also the blessed apostle Paul in his epistles,
saying that by these things visible, which be made and be visible, man
may see and know by his inward sight intellectual, the divine celestial
and godly things, which be invisible to this our natural sight. Devout
doctors of Theology or divinity, for this consideration prudently and
wisely read and use natural philosophy and moral, and poets in their
fictions and feigned informations, unto this fine and end, so that by the
likelihood or similitude of things visible our wit or our understanding

spiritually, by clear and crafty utterance of words, may be so well
ordered and uttered: that these things corporeal may be coupled with
things spiritual, and that these things visible may be conjoined with
things Invisible. Excited by these causes to the edifying of the people
contained in our Christian faith of almighty Christ Jesus, whose
majesty divine is incomprehensible: and of whom to speak it becometh
no man, but with great excellent worship and honour, and with an
inward dreadful fear. Loth to offend, I purpose to say somewhat under
the correction of excellent learned doctors and wise men: what every
creature reasonable ought to believe in this our blessed Christian faith.
ENDETH THE PROLOGUE

I
MEDIAEVAL SCIENCE
The following selections will give an idea of the natural science of the
Middle Ages. In introducing them, the Editor will attempt to give some
connected account of them to show that though their study seems to
involve a few difficulties, their explanation is simple, and will not
make too great a demand on the reader's patience.
From the earliest times men have asked themselves two questions about
nature: "Why?" and "How?" Mediaeval science concerned itself with
the former; modern science thinks it has learnt that no answer to that
question can be given it, and concerns itself with the latter. It thus
happens that the more one becomes in sympathy with the thought of
our time, the less one can interest one's self in the work of the past,
distinguished as it is by its disregard of all we think important, and by
its striving for an unattainable goal.
It is, however, necessary, if we would enjoy Chaucer, Dante, and
Shakespeare, to obtain some notion of that system of