(70) Ad cuius evidentiam sciendum quod, licet celum stellatum habeat unitatem in substantia, habet tamen multiplicitatem in virtute; propter quod oportuit habere diversitatem illam in partibus quam videmus, ut per organa diversa virtutes diversas influeret; et qui hec non advertit, extra limitem phylosophie se esse cognoscat. |
(70) And to make this evident, be it known that although the starry heaven has unity in substance, yet it has multiplicity in virtue; and that is why it needed the diversity in its parts which we observe, in order, by diverse organs, to pour down its diverse virtues; and let him who perceives not these things know that he is outside the threshold of philosophy. |
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(71) Videmus in eo differentiam in magnitudine stellarum et in luce, in figuris et ymaginibus constellationum; que quidem differentie frustra esse non possunt, ut manifestissimum esse debet omnibus in phylosophia nutritis. Unde alia est virtus huius stelle et illius, et alia huius constellationis et illius, et alia virtus stellarum que sunt citra equinoctialem, et alia earum que sunt ultra. |
(71) We observe in this heaven difference in the magnitude and luminosity of the stars and in the figures and forms of the constellations, which differences cannot be for nought, as must be perfectly clear to all who have been nurtured in philosophy. Wherefore the virtues of this star and that differ, and likewise of this constellation and of that. And the virtue of the stars this side of the equinoctial differs from that of those beyond it. |
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(72) Unde cum vultus inferiores sint similes vultibus superioribus, ut Ptolemeus dicit, consequens est quod, cum iste effectus non possit reduci nisi in celum stellatum ut visum est, quod similitudo virtualis agentis consistat in illa regione celi que operit hanc terram detectam. |
(72) Wherefore, since the aspects of things below are like to the aspects of things above, as Ptolemy asserts, it follows that (since that effect can only be referred to the starry heaven, as we have seen) the similitude of the virtual agent abides in that region of heaven which covers this exposed land. |
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(73) Et cum ista terra detecta extendatur a linea equinoctiali usque ad lineam quam describit polus zodiaci circa polum mundi, ut superius dictum est, manifestum est quod virtus elevans est illis stellis que sunt in regione celi istis duobus circulis contenta, sive elevet per modum attractionis, ut magnes attrahit ferrum, sive per modum pulsionis, generando vapores pellentes, ut in particularibus montuositatibus. |
(73) And since the exposed land stretches from the equinoctial line to the line which the pole of the zodiac describes round the pole of the universe, as was said above, it is manifest that the lifting virtue is in those stars which are in the region of heaven contained between those two circles, whether it elevates it by way of attraction, as the magnet attracts iron, or by way of impulsion, by generating vapours that force it up, as in the case of special mountain ranges. |
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(74) Sed nunc queritur: Cum illa regio celi circulariter feratur, quare illa elevatio non fuit circularis? Et respondeo quod ideo non fuit circularis, quia materia non sufficiebat ad tantam elevationem. |
(74) But now the question arises: Since that region of heaven is borne round us in a circle, why was not the corresponding elevation circular? I answer that it was not circular, because there was not sufficient matter for so great an elevation. |
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(75) Sed tunc arguetur magis, et queretur: Quare potius elevatio emisperialis fuit ab ista parte quam ab alia? Et ad hoc est dicendum, sicut dicit Phylosophus in secundo De Celo, cum querit quare celum movetur ab oriente in occidentem et non e converso; ibi enim dicit quod consimiles questiones vel a multa stultitia vel a multa presumptione procedunt, propterea quod sunt supra intellectum nostrum. |
(75) Then the argument is pushed further, and it is asked: why was the hemispherical elevation rather on this side than the other? To this we must answer according to what the Philosopher says in the Second De Caelo, when he asks why the heavens move from east to west, and not the other way. For there he says that such questions arise from great folly or from great presumption, because they transcend our intellect. |
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(76) Et ideo dicendum ad hanc questionem, quod ille dispensator Deus gloriosus, qui dispensavit de situ polorum, de situ centri mundi, de distantia ultime circumferentie universi a centro eius, et de aliis consimilibus, hoc fecit tanquam melius, sicut et illa. Unde cum dixit: «Congregentur aque in locum unum, et appareat arida», simul et virtuatum est celum ad agendum, et terra potentiata ad patiendum. |
(76) And therefore we must reply to this question that the great disposer, the glorious God, who made his dispositions concerning the position of the poles, the position of the centre of the universe, the distance of the extreme circumference of the universe from its centre, and other like things, ordained these, even as those, as was best. Wherefore when he said, 'Let the waters be gathered together into one place and let the dry land appear,' the heaven was at the same time endowed with virtue to act and the earth with potentiality to be acted on. |
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(77) [XXII]. Desinant ergo, desinant homines querere que supra eos sunt, et querant usque quo possunt, ut trahant se ad inmortalia et divina pro posse, ac maiora se relinquant. Audiant amicum Iob dicentem: «Nunquid vestigia Dei comprehendes, et Omnipotentem usque ad perfectionem reperies?» Audiant Psalmistam dicentem: «Mirabilis facta est scientia tua ex me: confortata est, et non potero ad eam». Audiant Ysaiam dicentem: «Quam distant celi a terra, tantum distant vie mee a viis vestris»; loquebatur equidem in persona Dei ad hominem. Audiant vocem Apostoli ad Romanos: «O altitudo divitiarum scientie et sapientie Dei, quam incomprehensibilia iudicia eius et investigabiles vie eius!». Et denique audiant propriam Creatoris vocem dicentis: «Quo ego vado, vos non potestis venire». |
(77) Let men desist therefore, let them desist, from searching out things that are above them, and let them seek up to such point as they may, that they may draw themselves to immortal and divine things to their utmost power, and may abandon things too great for them. Let them listen to the friend of Job, when he says: 'Wilt thou understand the footprints of God, and search out the Almighty to perfection?' Let them listen to the Psalmist, when he says: 'Thy knowledge is wonderful, and has comforted me, and I may not attain to it.' Let them listen to Isaiah, when he says: 'As far as the heavens are above the earth, so far are my ways above your ways'; for he was speaking in the person of God to man. Let them hearken to the voice of the apostle Ad Romanos: 'Oh the height of the wealth, of the knowledge, and wisdom of God! how incomprehensible are his judgments and his ways are past finding out.' And finally let them hearken to the proper voice of the Creator, when he says: 'Whither I go, ye cannot come.' |
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(78) Et hec sufficiant ad inquisitionem intente veritatis. |
(78) And let this suffice for the inquiry into the truth we set before us. |
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(79) [XXIII]. Hiis visis, facile est solvere ad argumenta que superius contra fiebant; quod quidem quinto proponebatur faciendum. |
(79) And when we have seen this it is easy to refute the arguments which were urged above on the other side, which was the fifth thing set before us to do. |
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