Mediaeval Lore from Bartholomew Anglicus | Page 5

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 the universe from which they drew so many of their analogies. The symbolism of Dante appears to us unnaturally strained until we know that the science of his day saw everything as symbolic.
And how could we appreciate the strength of Chaucer's metaphor:
"O firste moving cruel firmament, With thy diurnal swegh that croudest ay, And hurtlest all from Est til Occident, That