Latin works

21쪽

upo the w0riis: Loquendo itaque de anima humana oportet eae idescripture supponere ipsam esse spirit/im creatrini mole indivisibilem et incora reptibilem, possibilem per se esse ut angelus 3, 24). Tho sam dis regari for the lan aid 0wn in the introductionis se en hi the long disquisition 1 homo interior and exterior introduoed in page 109. his ought sui olycio have been mentionedin the eheme, more speetali ascit a suggeste by the woriis

of Augustine 6, 14 .

may bo 0ld that it is no sor me to disputo,ith tho author ab ut th urrangemunt of his ork. But liat is to e salii hun telis , after avin spolien os the anima se ab ove), as incorruptibilis possibilis per se esse tangetus, prooeed to say speah in of the Aristotelia theor of thogo ut μ de non requiritur 55 13 aliquo ligamentum, ligans animam

cum corpore sicut requireretur, si anima es8et res, que posset per se

existere ' and then e verthrows ali his fundamenta assertions With the exclamation Et ignorancia huius methaphisice de anima fui ego et forte alii mei similes plurimum eaececatus, sompnians quod anima et specialiter humana sit res, que poterit a corpore

Separari si But these oonsiderations have dotaine me longe than originali intended. I nly isti to hol that se avo ero athera conglomeration o vario iis mutuali destructive ideas, than a consistenti pursued argument that teli do es n0t attem p to exhaust his materiai, ut ni t lay d0wn acie leadin principies; that he is suggestive, ather than conclusive. Fr in the oos construction of the entire orti, it is n0t sui prisinit find that tho rofleetions at tho en d have ver littiolo do illi ho origina subjeet, and that finalty tho reatis iis0lfabruptly brealis fr.Tw0 SS. o minor value add the w0rds Et sic est nistractatus de composicione hominis as f the scribes ad fought in

In the est SS. the reatis is no concluded, and the resulto at tho intornat evidenoe jus no under consideration, i theeonviction that the tractatus de composiaione hominis is no aliterar toor proceed in directi froni Miclis pen, ut thre mere

22쪽

XVI INTRODIICTION.

notes for lectures forme the oure of the reor a it has come

This conclusion mus have been accepted even ad e nos urther argu monis to supp0rt it than hos jus given. Howover his is appit no the case. In the tractate iseli a passago occurs, hieli ould have nomean in at illi, excepi a spolieno a ero vo audieno in the

Wielis says at th boginta in of the foui th hapter es. page 53, quod communis scola hodie audiens loqui de anima et

formis aliis quibuscunque concipit, ideo premittenda est ratio quiditatis anime in communi.

On examination of the contexi it might perhaps e urged, that he grammati ea construotion is defeetivo, and lint the readings of tho ther MSS. re os oubisul authoi ity. But in the word communis scola hodie audiens ali ho SS. agree, and theso oriis are suffieient to decide the mattor. W have evidently bes ore iis a reatis written down by sonae schola as it eam froni themaster' lips, a revision by telis himself eing of 0urso ut of the question. Thus e avo es re iis the living ord illi it merit an diis drawbaelis alii e . No ne an satiri observe in the wor bes re iis, the een nes in argument, the 0wer of Xpression, an so metimes evenan exaltation o stylo hieli is rare illi telis nor Otho ilior haud that in equali ty and want of compositi 0 of hicli I avo

23쪽

INTRODUCTIΟΝ. XVII

But iis externa evidenue ma ea sit rest poli a confusion

a ver interestin instanee of hieli has eo brought forward by Buddonsieg De Christo et adu suo Antichristo, separate edition p. 20), I refero rei maint in question o genuine ess pon

Cortaint this is a litilo difficult in the prosent case. The controversial Xford Professor the reformer, the pope'santagonisi ho appears o laint in os of the the works, is uot, euon by the mos attentive reader, t be diseo vered here. But is, troat tho question psychologicali i in the earn ins and the abundance of ideas, common to the whol of telis swri tings, e se eviden ce of a id education is tho proverbiali vextensi v biblica linowl dg of the doctor evanguli eus potnis toearly studies in his direction, is , lasti a man hood Ostron and sustainod confli et impli es a outh of earnosines and solifresiraint, then in very page of this orti e seo teli bolare iis. Whother o stanti maged a tho necumulate distoros of earning rom ver sield of human knowledge or arve at the asterylier displayed of the sentire Bible or admire the modest ovinoodis uel a passago a that quot sed ali eady 34, 2), the Same personalit is os ore us. As ne cannot aint illi oriis, s is it impossibi by the mos elaborate argumento identis Ono riter illi nother. But any one lio, illi the author of tho unquestionabi genuine ortis buforo his minii, ill arosuli road through his troati se do

24쪽

XVIII INTRODUCTIO X.

On the whole, e uia conjecture illi Ome probabilit that Wielii deli vered his leoturos, no inde et bes ore the completi in os his studios, ut jus aster obtaining his h0n iurabie post a Balliolcollege.

Ait ilia is certain is that the reatis ascit stand is a productos his professorial ears, nil here re annot be dated uehearlier than 360.

VI. Ttis intrinsio value os the reati Se.

In the ast laee, a few oriis must o said a to the intrinsio merit of the work, and of iis value froin the potui os te of Vielisian researeh. Reseretice lias ali eady been made to tho impossibili ty, in thepresent sint of ur litora ture, and that of the philosophica works in partieular, os gaining m ire than a partia vid os telissintelloetua position. This diffieulty pressos the more heavit liere, in that urti eatis is filmos sexclusi voly philosophie interest. Any one read ingit in orde to ain no light ii telis a reforme κατ' ἐξοχν ν Willbo disappolute d. The reat turning 0int in telis vi0ws o the olturcii, iisti ea and iis members was et far is a the time,lien cur reati se

But is it o true that humari developinent, like very ther, an in an emi non degree, is subjeet to the la o causation, his Wor is no without iis bearing pon that whieli it is telis great

25쪽

INTRODUCTION. XIXWo here catch sight f the vas philosophie substratum hichnes at ille ro0 of telis literar activity, as of his intellectualitas uene in generat. The ulnes and olearnes With hicli his philosophie basis display itfel is qui te extraordinar in a ork

of this compaSS.

A the fame time the angvage is simple and di reet, an is osten charaetorised by a ouehin warnith and sincerity, whichshows that ili author id not uim a displayin his nowledge,

be readii perceiVed. The passages o anima, corpus, homo, orna by thenaseives almos a compendium of the anthropologi ea selene of thos times. The quotations frona Scripture ho a porseo familiai it withtho Biblo in Aristoti an his commentators, particulari Augustine, Wielis se is verse beyon almos ali his contemporaries. But tho admiration hicli his troati se alis forti in the vender, is no vnmingle With a certain sense of di sappointinent.

ture a mos enthusiastic it is et linown o in his ari years the futuro Doctor Evangelidus proteste against the neside prominenc Recorde to the eholasti systum, an it adiis no a litti sito the interes of ur reatis that e sin in it distinc trades filiis antagoni sua, Intendo ut regule tam verbis quam sensibus script tresacre canonice', he says at tho very eginning. But tho endeavοuro harmonig the Aristotelia psychologyWilli Christian dogma boars in iis et the tam 1 of impossibilit an i

This onfli et appears in ur hori amphi et jus as it 00 siti the reat phases of the reformer' lisse. Whethor it be ne scienti fio priueiplo that elashes With another, whether i bo, a later in letiys life that dogma eo me intocollision ith a man's wn obter intuitions in ei ther asse the

26쪽

eonfli et is always fuit os significance, nil a rea fact0r in intellec-

R. Beer.

27쪽

sol. CAP. I.

38b Tria movent me tractare materiam de Ompo Thro molivos

. . . . . . . sor rit ins the

alui ui incultatibus, que cisti materi Sunt lan 1. inportando

quam maximo docet philosophum tam naturalem quam moralem cognoseore. Undo in prologo 'naturalium signis eanto dicitur: Indignum si, ut illam parto in sui, qua lio in os sciens, es inti Fot illud, per quod est intellectualis, ipso radione non om prelion dat. Quomodo nim iam se vel doum potest diligere, cum illud, quod in se os molius, eonvincitur ignoraro'. Secundo, qui in notio in huius 2. The no-

maiora est clavis vel hostium ad secreeiore arti maiier is the

lyculos nil i, ut materiam de trinitate, de in earn a Clone tuemoreotis ure

verbi omini et de beatitudine nati hominis, intro

ductorie ognoscendum. Nam in symbolo Allianasii et crebrius in sentenetis Augustini vero dicitur, quod sicut anima racionalis et aro unus est homo,

Lin 7 prologo naturali uin fui ctieisse ridetur teli PDooemium Dorrois in fros Physicorum Cerba re o commemorata in edd. non ius utuntur. Incipit tractatus ri Jo Wi do composistione h0minis doctoris

28쪽

23 Ni WICLIF. cap. I. ita deus et homo unus ost Cristus. Ἀο sapithoe omnibus 4xemplum. sed poeius inducit infirmos in heresim, cum credunt naturam divinam qualitative eum corpore Cristi componere, sicut anima humana qualitative componit cum corpore 'ad hominoni persectum finaliter integrandum. Etliine de Cristo diverso hereses pullulaverunt, ut ii, quod Cristus non est homo, sed deitas assumpsit corpus antasticum tanquam motrix, hii qu0d 0ncomponitur e corp0re et anima, cum deitas sup-li pleat vi eum anime corpori copulata, et per eonSequens non est homo, sed pure deitas, apparens informa visibili, sicut olim in vetere testamento. Et tereti, quod Cristus est pure et univoce homo cum aliis, eum pure componitur ex corpore et anima sine i , natura increata ypostatice assumente, ut si de multis erroribus, quos omnes elidit ista proposidio sicut anima racionalis et caro unus est homo et cetera 3. An it leadflatholice intellecta Tereio, quia anteeedit ad tracta

o servos untii V . . . . . ' ι

η kn0 tbe atque serviat sibi ipsi, et sic habent omnia Sicut

doubio naturo ' - . . ,

in bicli service seriptura saera frequenter edocet, DISI preeogno Scatur,

an domitii ou - , --

meo in man quomodo '0m est duarum naturarum utraque, b

secundum 'uas relaei, servitutis et domini in eodem supposito congregantur. Nec aliter videtur michi posse exprimi luculenter, quom0do 0mines

I9. f. pag. 1 lin. 19 82.1 Noc Pir. 2. hominibus Pr. 5. componit cuna corpore m. r. 8. post sed addunt quod Mi Pr divinitas A. 13. 14. Et liti tereti C, torei Pr, Et hi quod P. 8. unus est homo o)ii. . o f homo ita deus et homo unus est cristus atholico intellecta in muro ne altera manus cod. r. 22. quod CPr. 23. sepe P. 24. post cognoscatur P. 25. homo nis' in suppl. P. 27. Cognoscuntur, in mars c0ngregantur A, cognoscatur in m. P, congregat Pr

29쪽

CAP. DE COMPOSICIONE HOMINIS. dominantur pariter eum angelis, nisi pro cognito, super quibus secundum corpus et super quibus seeundum animam dominantur. Ista ergo philosophia est necossaria ad cogno Tuis bilosophy

s scondum viola et virtutes, beatitudines atque penas no in every

et breviter via est vel anneXum noeessarium nil quie an sine no

otho trulli has

quam aliud do bite cognoscendum. Et preter eo de so ueh

omnia non occurrit michi quovis alia famosa Veritas, modems, it is

in qua moderniores doetores tantum XOrbitant pos their

. . . . errors, and that

i 0 seriptura ac sanctis antiquis doctoribus et per On-ὶ,yksepingio ibo

sequens a semita Veritatis et modo spissius pullu rimos olylant instandie, quibus acuetores moderni videntur illam antiquam sentenciam impugnare. Ideo videtur impres enciarum plus redietis instanetis necessarium 15 obviare Semper tamen se eundum professionem factam superius intendo ut regulo tam verbis quam sensibus seripture sacre canonico, quia revera pri0res philosophantes istam regulam postponentessuerant spoeialiter in materia o anima ambigui et per-39' plexi, posteriores ver eodem abducti devio fuerunt patenter multis serroribus intricati ut patet de Alexandro, Avincenna et Algagete eum suis sequacibus, ut in sequentibus ostendetur. Loquendo itaque de anima humana oportet ex The unaan Oul

o fide seripture supponere ipsam esse spiritum creatum spirit, in li-

1 pariter m. posteognito P. 2. orpus et super quibus secundum in m m retia urenus mPPl. . . dominentur Pir. 4. Et ista B C. . sentitudines m. et beatitudines P. 6. breviter via vel, sed vel b. . . , via est est in m. P, medium noxum Pr, via vel post occurrit telii praebet . . in tantum P. 2. accuciores B P, ne cusatores C. 14. inpresenti orum , inproseucia i Pr, plus ei resum G Pr, plus necessarium in prodietis instanetis instare sive obviare P. H. amitendo cor . in in intendo B, inintondo P mitendo in erras. Pr 17 sentenciis P. kntliolico Pr, katholi eanonico C. s. suerunt C Pir. 20 obducti suerant in istis serroribus intricati Pr. 22. regulo C γ o Algngelo 25 scripture mire in B C Ur, sente loquendo tu 2 scriptura ponit . 1

30쪽

ea exist y Se esse ut angelus Secundo suppono, quod illi spiritui 2 It is unitable per Se conveniat, quod sit uni bilis corpori consti

3. his Ompο- tuendo perSonam hominis Et teret capiatur cum

sitio is like that . . . . . .

of maiier an Istis ex Supposierone, quod Sicut in corpore mani

mato ossenee mat eadem esseneia est materia, forma et ompo Inobis union, sicio earundem, sic in composicione hominis ost

pei sonali tyris tho L

two paris an eadem persona orpus Spiritus et onneXio utriusque

bination, as in Vel natura integra resultans ex ambobus. Quamvis

an inanimate . . . .

body tho autem istud sit multis ne dum in ovidens, sed neredi-10

an soli an bile potest tamen intellegius illud eanere, eum re

Cipui doctores celeste hoe stirinent. Ponit enim Augustinus in dyalogo ad Felieianum transholmus in de incarnacione verbi ' a', quod sicut suprema esseneia vel natura est trium naturarum singula, is sic in materia de incarnaeione eadem persona est trium naturarum incommunieaneium singula, ut natura divina, anima atque caro. Et per idem intolligendum est, quod idem homo sit anima caro et unio earundem. 20 Appo, io b Undo Augustinus XII do ivitato do eapitulo 24'

Augustine. explicat istam sentenciam sub clivi vortiis Hoci Do tota hac disquisitio e cf. Trialos II, 4 Lechl. p. 87 39. 13. Augii si ad Felio. U. 2. f. Mione XLII, 167. Anselmus de ne verbi cap. 6 non f. 99n CLVIII, 27, w., 21. August. de civ. dei XIII, 24, 2. Mi e XLI, 399 V.,

Do)nhm f I, 9 89 Hoc qui leni re missi, quod non totus homo, ars melior hominis anima est, nec totus homo corpus, Red inferior hominis pars est; sed cum e t trumque coniunctus simul habet hominis Nomen quod tamen et is Hanon amittunt, etiam cum de Hsuli loquimur. Quis enim dicereis ohibetur cotidiani quadrem eqe sermonis: Lomo ille Jefunctus es et nunc in requis re in poenis, cuiu de reni nixola o H, i, et Illo ut illo loco homo ille emultu 1 mobiloni o indivisilom r. 4. Et om B C. 7. eorundem i. est m. r. . et m. r. corpus et spiritus P. 12. affirmant Pr eciam pro enim P 14 prima B C 'Pr. 19 inisellogibilo B C Pir