Dominica iiii [quadragesima] : Iohannes VI [1-14]
Glossed Gospels (John 6:1-14)

Par Isabelle LANOUE
Publication en ligne le 01 mars 2013

Texte intégral

1 “Aftir þese þingis, Ihesu wente ouer þe see of Galilee, þat is Tiberiadis, and a greet multitude suede hym for þei saien þe tokenes þat he dide on hem þat weren siik. Þerfor Ihesu wente into an hil and þere he sat wiþ hise disciplis. Forsoþe pask was ful nyȝ, a feeste dai of Iewis, þerfor whanne Ihesu had lifte up þe iȝen and had seyn for a greet multitude cam to hym, he seide to Filip, ‘Wherof schulen we bie looues þat þese men ete’. Soþeli he seide þis þing temptynge hym, forsoþe he wiste what was to doing”. Ihesu wente. As whanne dartis han feld into sum hard þing, þei ben cast wiþ greet fersnesse, but whanne þei han not ony þing metyng, þe sendyng is soone broken and restiþ. For if we doon fersli wiþ hardli men, þei ben þe more cruel. Treuli if we ȝyuen stide esili, we maken neische þe woodnesse of hem. Þerfor Crist goynge awei swagide þe woodnesse maad of wordis biforseid and ȝede into Galilee; neþeles not to þe same places fro whennes he steyȝ into Ierusalem ; for he ȝede not into Cana but ouer þe see. (Alquyn here rehersyng Crisostom). Ouer þe see. Þe see is clepid bi dyuerse names for dyuersite of places, but as to þis place, it is clepid þe see of Galilee for þe prouynce; it is seid of Tiberias, for þe citee. Treuli it is clepid þe see, not for þe watir is bitir, but up þe custom of Ebreus; þe gaderingis togidere of alle watris ben clepid sees, which see þe Lord passide ofte for to ȝyue þe word of prechyng to puplis dwellynge þere. (Alquyn here rehersynge Alchyn). Ihesu passide fro place to place in preuyng

2/59r/ þe wille of þe puple and makyng men of ech citee more desireful and more bisy. (Alquyn here rehersyng Teofile). Tokenes.Þat is, he liȝtnyde blynde men and oþere siche; and it is to wite for whiche euere he heelide in bodi, also he refourmyde hem in soule. (Alquyn here rehersyng Alchin). Þei hauynge so greet doctryn weren more stirid bi signes or myraclis, fro þei weren of boistousere vndurstondyng. Treuli signes ben not ȝouen to feiþful men but to vnfeiþful. Forsoþe þei weren wisere of whiche it is seid in Matheu þat þei wondriden in his doctryn. But whi seiþ not Ioon which signes þei saien hym doynge, for þis gospeler studiede to spende þe more part of his book in þe wordis of þe Lord. (Alquyn here rehersinge Crisostom). Into an hil. Crist stei into an hil, for þe myracle which ouȝt to be doon. But þat he made þe disciplis to stie wiþ hym was accusing of þe multitude not suynge hym. Also Crist stei into an hil, techynge us for to rest fro noises, and fro þat disturblyng þat is in þe world. For soleymte is couenable to filosofie þat is loue of wisdom. (Alquyn here rehersing Crisostom). Pask. Se hou in an houl ȝeer þis gospeler tauȝte us noþing more of Cristis myraclis þan þat he heelide a siik man in palesie, and þe sone of þe litle kyng. For he studiede not to telle alle, but of many a fewe and grete; but hou stiede not Ihesu to þe hooli dai. Soþeli litle and litle, he brak þe lawe takynge occasioun of þe Iewis weiwardnesse. (Alquyn here rehersyng Crisostom). For þe Iewis pursuyden hym, takyng occasioun of goynge awei, schitte out þe lawe, signefiyng to þe keperis of þe lawe þat, whanne þe treuþe comeþ, al figure ceessiþ; and þat he is not suget to þe lawe, þat he schulde parfourme þe feestis of þe lawe; and se þat þis feeste was not þe feest of Crist, but of þe Iewis. (Alquyn here rehersyng Teofile). If ony man biholde diligentli þe wordis of þe gospeleris, he schal liȝtli knowe þe space of o ȝeer was bitwixe þe heedyng of Ioon and þe passioun of þe Lord. For whanne Mark seiþ, “þat þe deþ of Ioon herd, þe Lord ȝede into desert place and þere fed cumpenyes”, and Ioon seiþþat “þe pask of Iewis was next whanne he fed þe cumpenyes”, it is schewid apertli þat þe feeste of pask neiȝyng, Ioon was biheedid. But þe space of o ȝeer turned ouer, Crist suffride in þe same feeste. (Alquyn here rehersynge Bede). Sat. Crist sat and tauȝte his disciplis, for he wiste þat his disciplis hadden nede of grettir techyng. (Alquyn here rehersynge Crisostom). Seiþ to Filip. If þe myracle had be doon sympli, it schulde not appere so myche. Treuli now þerfor he constreyneþ Filip to knoulech þe pouert, þat he lerne more certeynli þe greetnesse of myracle. (Alquyn here rehersyng Crisostom). Crist axiþ Filip, not þat he lerne vnknowun þingis, but þat he schewe to þe disciple ȝit rude his owne slownesse, or to schewe hym to oþere men, not as Crist knew þe herte of hym. (Alquyn here rehersynge Alchyn and Teofile). Looues. For God mai not be seyn bi bodili iȝe, and his myraclis bi which he gouerneþ al þe world and ech creature han woxe vile, so þat almoost no man deyneþ to perceyue þe wondurful werkis of God in ech corn of seed. Bi his merci he haþ reserued to him silf summe þingis whiche he schulde make in couenable tyme, outakun þe comyn cours and ordre of kynde, þat men, seynge not grettir werkis but vnwont, schulden wondre. To whiche ech daies werkis of God weren vile, for þe gouernaunce of þe world is a grettir myracle þan þe fillyng of fyue þousynde of men of fyue looues. And neþeles no man wondriþþis. Men wondren þat, not for it is grettir, but for it is seelden. Treuli wherof God multiplieþ cornes of fewe greyues,

3/60r/ þerof in his hondis he multipliede fyue looues, for power was in þe hondis of Crist. Treuli þoo looues weren as seedis not sent to þe erþe, but multiplied of hym þat made þe erþe. (Austin here). Temptynge. Crist knew þat þat ouȝt to be seid to hym, but þis is seid bi mannis custom, as þat þat is seid. God serchiþþe hertis of men, schewiþ not serching of ignoraunce but of moost certeyn knowyng, so þat þat is seid here, Crist temptide Filip, seiþ noon oþere þing þan for he knew moost certeynli, lest ony man supposide lesse knowyng bi þis speche þe gospeler seiþ, he wist what he was to doyng. (Alquyn here rehersyng Crisostom). Fisrte þe disciplis seiden to þe Lord þat he schulde leeue þe cumpenyes. But he bad þe disciplis ȝyue mete to hem as Matheu telliþ. And aftir þese wordis Ihesu biholdyng þe cumpenyes, seide to Filip, as Ioon telliþ here, whiche oþere gospeleris leften. (Alquyn here rehersynge Austin). Matheu seiþ, “And Ihesu goynge out, sai a greet multitude of puple, and he had reuþe on hem, and heelide þe siik men of hem”. In wordis of þe gospel, euere þe spirit is ioyned to þe lettre. And what euere þing ‘semeþ firste’ to be coold in siȝt, if þou hast touchid, is now in vndurstondyng. Þe Lord was in desert, cumpenyes sueden forsakyng her citees, þat is her formere lyues, and diuersitees of techyngis. But ‘Ihesu goon out’, signifieþþat þe cumpenyes hadden wille of goyng, but hadden not strengþis of ful comyng to. Þerfor þe Sauyour goiþ out of his place, and goiþ aȝenes hem, as in an oþere parable he doiþ to be sone repentyng; and þe cumpeny seyn, “He haþ merci and heeliþþe sikenesse of hem”, þat ful feiþ anoon gete mede. (Ierom on Matheu). Also Matheu seiþ, “Soþeli þe euentid maad hise disciplis camen nyȝ to hym seiynge, þe place is desert, and þe our haþ now passid. Leeue þou þe cumpenyes of puple, þat þei goynge into castels bie metis to hem”. Alle þingis here ben ful of mysteries. Crist goiþ out of Iudee, he comeþ into desert place, cumpenyes suen hym her citees forsakun, Ihesu goiþ out to hem, he doiþ merci to þe cumpenyes, and heeliþþe siik men of hem. And he doiþþis, not in þe morewtid, not in þe dai wexyng, not in myddai, but in euentid, whanne þe sunne of riȝtfulnesse had go doun. (Ierom on Matheu). Þe dai bowid doun, þe Sauyour feediþþe cumpenyes, for eiþer þe ende of wordis neiȝiyng, eiþer whanne þe sunne of riȝtfulnesse died for us, we ben saued fro feblenesse of goostli hungir. (Bede on Luyk rehersynge Ierom). Leeue þe cumpenyes. Þe cumpenye axide remedies of dyuerse passiouns eiþer sikenessis. And for þe disciplis saien þat þis þing whiche þe siik cumpenyes axiden, is parfourmed bi wille aloone, þei seien, leeue hem þat þei be not anoied more. Se þe plenteuouse myldenesse of hym þat is periede, for he ȝyueþ not oneli þoo þingis whiche þe disciplis axen, but he addiþ goodis of his large ȝyuynge riȝthond to men suynge hym, and he comaundiþ meetis to be ȝouen to hem. (Cirille). Also Matheu seiþ, “Forsoþe Ihesu seide to hem þei han no nede to go. Ȝyue ȝe to hem for to ete”. Nede to go.Þei han not nede to seke dyuerse metis, and to bie to hem vnknowun looues, siþen þei han heuenli breed wiþ hem. Ȝyue ȝe to hem for to ete. Crist stiriþþe postlis to brekyng of breed; þat hem witnessyng þat þei han noon, þe greetnesse of myracle be maad more knowun. (Ierom on Matheu). Crist seiþþis not vnknowing þe answere of hem, but willynge to brynge hem to seie hou many looues þei hadden. And so þe myracle schulde be schewid grete, þe quantite of looues herd, bi þe knoulechyng of hem. (Teofile). But þis þat was comaundid was vnsuffrable to disciplis, whiche hadden not anentis hem silf, no but fyue looues and two fisches. Wherfor it sueþ, and þei seiden and cetera. (Cirille). In þese wordis Luyk haþ streyned togidere in two sentence þe answere of Philip sei-

4/60v/ -ynge, “þe looues of two hundrid pens sufficeden not þat ech man take a litil, and þe answere of Andrew seiyng, O child is here, which haþ fyue barly looues and two fischis as Ioon telliþ”. For þis þat he seiþþer ben no moo to us þan fyue looues and two fisches, he refferrid to þe answere of Andreu, but þis þat he addide, “No but in hap we go and bie metis into þis cumpeny”, semeþ to perteyne to þe answere of Filip, no but þat he was stille of two hundrid pens. Þouȝþis mai be vndurstonden in þe sentence of Andreu, for whanne he had seid, “O child is here, which haþ fyue barli looues and two fischis,” he addide, “But what ben þese among so many men”. Þat is to seie, no but in hap, we go and bie metis into al þis cumpenye. Of which dyuersite of wordis and acordyng of þingis and sentensis it is schewid y now þat we ben tauȝte heelfuli, þat noþing is to be souȝte in wordis, no but þe wille of spekeris. And alle trewe telleris schulden ȝyue bisynesse to schewe þis, whanne þei tellen ony þing eiþer of man, eiþer of aungel, eiþer of God. (Austin in book of acordyng). Filip answeride to hym, “Þe looues of two hundrid pens sufficen not to hem, þat ech man take a litil what. Oon of his disciplis, Andrew, þe broþer of Symount Petre, seiþ to hym, ‘O child is here þat haþ fyue barli looues and twei fischis, but what ben þese ‘þingis’ among so many men’”. Sufficen not. In þis he schewide his slownesse; for if he vndurstood parfitli of þe creatour, he schulde not mystriste of þe largenes of his power. (Alquyn here rehersyng Alchyn). Ioon seiþþat Filip answeride þus. Mark seiþþat þis was seid of þe disciplis vndurstondinge þat Filip seide þis of þe mouþ of oþere disciplis, þouȝ he myȝte moost couenabli set þe plurel numbre for þe synguler. (Alquyn here rehersynge Austin). Andrew was liik to Filip þouȝ he saiȝ hiȝere of Crist. (Alquyn here rehersinge Alchyn). Among so many. Bi vndurstondyng Andreu stiede into sum hiȝþing, but he myȝte not come to þe hiȝest, for he gesside þat he, þat made myraclis, schulde make fewere of fewe, and mo of mo. But þis not soþ, for it was to hym in liik maner to fede þe cumpenyes boþe of moo and of fewere, for hym nedide no mater suget. But lest creatures weren seyn alien fro his wisdom, he vsiþþoo creatures to mater of myraclis. (Alquyn here rehersynge Crisostom). Here Mauncheis ben confoundid, whiche seyn þat breed and alle siche þingis ben maad of an yuel god, for Ihesu Crist, þe sone of good God, multipliede looues. For if creatures weren yuel, good Crist schulde not haue mutiplied þe yuele creatures. (Alquyn here rehersyng Teofile). Þat Ioon telliþ Andreu to seie of fyue looues and twei fisches, oþere gospeleris settynge þe plurel noumbre for þe synguler teld of þe persoone of disciplis. (Alquyn here rehersynge Austin). Þerfor Ihesu seiþ, ‘Make ȝe men for to sitte at þe mete’. Forsoþe þer was myche hei in þe place, þerfor men saten at þe mete, in noumbre as fyue þousyndis. Þerfor Ihesu took fyue looues, and whanne he hadde do þankyngis, he departide to men sittynge at mete also and of þe fischis as myche as þei wolden.  Hey. Hei is greene gras. Treuli pask was which was fulli doon in þe firste moneþe of veer. (Alquyn here rehersynge Teofile). Men aloone ben noumbrid of þe gospeler, for he suede þe custom of þe lawe. Treuli Moises noumbride þe puple fro twenti ȝeer and abooue, no mencioun is maad of wymmen, menyng þat al þat is manli and strong þat is in vertues, is worþi and onourable anentis God. (Alquyn here rehersynge Teofile). Luyk seiþ, “þe men weren almest fyue þousynde”, þat is, “outaken wymmen and litle children”, as an oþere gospeler telliþ. (Cirille). Eft Luyk seiþ,

5/61r/ “Make ȝe hem to sitte to mete bi fifties and fifties”. Luyk seiþþat þei ben comaundid to sitte to mete bi fifties. Mark seiþ “bi fifties and hundridis”; þis is not contrarie, for o gospeler seid apart, þe toþer seide al. (Austin in book of acordyng). Þankyngis. Crist heelyng þe siik man in palesie preieþ not, neiþer reisynge deed men, neiþer making þe see pesible, but here he preieþ doynge þankyngis for to schewe þat it bihoueþ hem to do þankyngis to God whiche bigynnen etynge. In lesse þingis he preieþ moost, þat þou lerne þat he preieþ not for nede. For if he nedide for to preie, myche more he schulde haue doon in grettir þingis, but for he doiþþe grettere þingis bi autorite, it is pleyn þat here in comyng doun or acordyng wiþ us, he preieþ. And for myche cumpeny was present, and it bihouede hem be tauȝte þat he cam up þe wille of God, he preiede. And þerfor whanne he dide ony myracle pryuyli, he preiede not, but he preiede bifore many men, lest þei bileuyden þat he were contrarie to God. (Alquyn here rehersyng Crisostom). Luyk seiþ, “He biheld into heuene”. Crist dide þis for us, þat we lerne þat in þe bigynnyng of þe boord, whanne we owen to breke breed, we owen to offre it to God, and to seie heuenli blessyng þeron. Wherfor it sueþ, “and he blesside hem”. (Cirille). Departid. Not now fyue looues weren set bifore þe cumpeny, but þat þat he had cast to whiche made þat þat was encressid. (Austin here). Luyk seiþ, “And deelid to his disciplis þat þei schulden put forþ bifore þe cumpenyes”. Crist ȝyueþ to hem bi þe hondis of his disciplis in honouring hem, and þat þei forȝete not now þe myracle doon. Crist makiþ not metis of þingis not beyng, for to fede þe cumpenyes, þat he stoppe þe mouþ of Maunchei affermyng þat þe creature is not maad of Crist. But Crist schewiþ hym þat he is ȝyuere of liiflodis, and þilke þat seide, þe erþe brynge forþ fruyt. Also Crist mutiplieþ fischis to signefie þat he is Lord boþe of see and lond, wherfor Crist dide a special myracle in siik men, also he doiþ a general benefice fedynge alle ȝhe not siik. And þerfor it sueþ, and alle men eeten. (Crisostom). “Forsoþe as þei weren fillid, he seide to his disciplis, Gadere ȝe þe relifs þat ben lefte, þat þei perische not. Þerfor þei gaderiden, and filliden twelue coffynes of relifs of þe fyue barli looues and twei fisches, þat leften to hem þat hadden eten. Forsoþe þoo men, whanne þei hadden seyn þe tokene, or myracle, þat he had doon, seiden, ‘For þis is verili þe profete, þat is to comyng into þis world’”. Fillid. Þei weren fillid to whiche heuene sent not out manna, neiþer erþe bryngynge forþ wheete bi his kynde, made satisfacccioun to þe hungur of hem. But benefice cam largeli to hem fro þe vneffable bernes of Goddis power. Breed made in þe hondis of seruauntis is made redi, and also is mutiplied bi þe fulnes of eteris. Also þe see mynystride not mete of fischis to þe nede of hem, but he þat fourmyde bi kynde þe fischis in þe see. (Gregor Nycene). Þe puple was fed, not bi litil mete, but mutiplied. Þou seest þat bi sum vncomprehensible moistyng, smale partis ben mutiplied among þe hondis of departeris, whiche þei braken not, and encreessen bi her owne wille releuys vntouchid wiþ fyngris of þe brekeris. (Ambrose on Luyk). Twelue coffynes. Þis schewyng was nouȝt superflu, but lest þei demyden þat þat was doon fantasie. Also herfor he made þe myracle of suget mater, but whi ȝaf he not to þe cumpenyes þe releues to be borun, but to disciplis, for he

6/61v/ wolde moost teche hem whiche ouȝten to be maistris of þe world. But I wondre not oneli þe multitude of looues þat is maad, but also þe certeynte of relifs. For he made neiþer more, neiþer lesse to be relifs, but oneli as myche as he wold, þat is twelue coffynes up þe noumbre of twelue apostlis. (Alquyn here rehersynge Crisostom). We lernen of þis myracle to be not of litil trist or myscomfort in streiȝtnesse of pouert. (Alquyn here rehersynge Teofile). Here it is open certefiyng þat þe werk of charite doon to neiȝboris, calengiþ plenteuouse ȝeldyng of God. (Cirille). Þis was doon, þat we schulden lerne hou myche ospitalite mai do, and hou myche our goodis ben encreessid, whanne we helpen nedi men. (Teofile). Crist made to be lefte, not looues but relifs, þat he schewe to be relifs of þoo looues. Whiche relifs ben made so many, þat so many coffyns schulde be hou many disciplis weren. (Crisostom). Twelue coffyns ben left of relifs. Þat þe while ech of þe postles beriþ o coffyn on his schuldre, þe myracle be seyn vneffable. Þat is so greet, þat it mai not fulli be teld out, for it was of ful abundaunt uertu, not oneli to feede so many men, but also to leeue so greet abundaunce of relifs. For þouȝ Moises ȝaf manna, he ȝaf it bi þe nede of ech men. Forsoþe þe superflu, þat is ouer nede of men, creulide wiþ wormes. Also Elie fedynge þe widewe, ȝaf as myche as was sufficient to hir, but Ihesu, as Lord, worchiþ ful abundauntli. (Teofile ‘on Mark þe xii capitulo’).  Hadden seyn. Whanne þe cumpenyes hadden seyn þe myracle þat þe Lord dide, þei wondriden, for þei knewen not hym ȝit to be God, for þei weren fleischli men and vndurstoden fleischli. (Alquyn here rehersynge Bede). Þe profete. þei, not ful in feiþ, clepen þe Lord a profete, whiche not ȝit knewen hym God. But now þei hadden profitide myche of þe uertu of myracle, whiche departynge hym from oþere men clepiden a profete, as þei wisten þat profetis in þat puple diden myraclis sum tyme. And þei ben not disseyued þouȝþei seyn a profete, siþen þe Lord hym silf knew hym a profete seiynge, it bifalliþ not a profete to perische or die out of Ierusalem. (Alquyn here rehersinge Alchyn). Treuli Crist is so a profete and lord of profetis, as he is an aungel and lord of aungels, for of þat þat he schewide, he was an aungel. Bi þat þat he biforsed þing to comynge, he was a profete. Bi þat þat Goddis sone is maad man, he was lord boþe of aungels and profetis, for noon was profete wiþout Goddis word. (Austin here and Alquyn here rehersynge Austin). Crist is þe profete up þat þat þei abeden þe pryncipal profete. In Greek þis word, þe profete, is set wiþ an article, for to schewe þat he is departid fro oþere profetis. (Alquyn here rehersynge Crisostom). Gostli, þe myraclis of Crist han her tunge if þei ben vndurstonden, for Crist hym silf is þe word or sone of God; also þe dede of þe sone is a word to us. Þerfor as we han herd hou greet þis myracle is, seke we also hou hiȝ it is. (Austin here). Gostli, bi þe name ‘of þe see’, is signefied þe trobli world. Anoon as Crist ȝede to þe see of oure dedlynesse in beynge borun, ȝede þer onne in diynge, and passide it in risynge aȝen; þe cumpenyes of men bileuynge gaderid of euere eiþer puple, sueden hym in bileuyng and folewyng in liif. (Alquyn here rehersynge Alchyn). Þanne þe Lord ȝede up into þe hil, whanne he stei into heuene, þat is signefied bi þe hil. Þat þe cumpenyes lefte in þe lowere places, he stieþ wiþ hise disciplis to hiȝere places, schewiþþat lesse heestis ben to be bitakun to symple men, hiȝere heestis to hiȝere men. Þat pask neiȝynge he filliþ hem, bitokeneþ, þat who euere desiriþ to be fillid wiþþe breed of Goddis word, and ‘wiþþe bodi and blood of þe Lord, owiþ to make

7/62r/ gostli pask, þat is, to passe fro vices to uertues. Treuli þe iȝen of þe Lord ben gostli ȝiftis. And whanne þe Lord mercifuli grauntiþ hem to his chosun men, þanne he dressiþ hise iȝen to hem, þat is ȝyueþ biholdyng of pitee. (Alquyn here rehersynge Alchin). Soþeli þei þat loþen not, ben resseyued of Crist. And wiþ hem, he spekiþþe word of God, not of wordli þingis, but of Goddis rewme. And if ony beren woundis of bodili sikenesse, to hem he ȝyueþ gladli his medecyn. Þerfor it was couenable þat bi gostli metis he schulde delyuere hem fro fastyng, whiche he had heelid fro sorewe of woundis. So no man takiþþe wordis of Crist, no but he were heelid bifore. Þerfor eueriwheere þe ordre of mysterie is kept, þat firste medecyn be ȝouen to woundis of synnes þorou remyssioun, aftirward þe mete of heuenli boord be plenteuouse. Þouȝþis cumpeny is not ȝit fillid bi strongere metis, for firste bi maner of mylk fyue looues ben, but þe mete of sad men is Cristis bodi ; grettir drynke is þe Lordis blood. Firste ben fyue looues, þe secounde tyme seuene, þe þridde tyme Cristis bodi. Þerfor forsake we not sich a Lord which wole ȝyue metis to us for þe strengþis of ech man, lest strongere mete oppresse þe siik man, eiþer meene metis fille not a stronge man. If ony man drediþ to axe mete, alle his þingis lefte, haaste he to Goddis word. While he bigynneþ to here, he bigynneþ for to hungre. Þe postlis bigynnen to se hem þat hungren. Þouȝþei vndurstonden not ‘ȝit’ what þei hungren, Crist vndurstondiþ and woot þat þei hungren, not wordli mete, but mete of Crist. þe postlis vndurstonden not ȝit þat þe mete of þe puple bileuyng is not set to sale. Crist knew, he knew raþer þat we schulen be bouȝt aȝen, and his metis be freli ȝouun. (Ambrose on Luyk). Oure fastyng hertis ben to be fed ech dai bi þe postlis. For what worchiþ Petre whanne he spekiþ bi his pistlis, no but þat oure hertis yuel fastyng be fillid bi mete of Goddis word. What worchen Poul and Ioon spekynge bi her pistlis, no but þat oure soules take heuenli metis, and ouercome þe anoie of her fastyng bi which þei dieden. (Bede on Luyk). Fyue looues ben vndurstondun þe fyue bookis of Moises. Þese looues weren not of wheete but of barli, for þei perteynen to old testament. Þe lettre of þe olde testament is cloþid wiþ hilyngis of fleischli sacramentis, but if men comen to þe merow þerof, it fediþ and filliþ. Þis child þat bar fyue looues and twei fischis in hap was þe pupil of Israel, which bi childish ‘wit’ baar and eet not. Þoo þingis þat þis puple bar chargiden whanne þei weren closid þei opened fedden. Twei fischis signefien persoone of prest and kyng. Crist was figurid bi þese tweyne, for he is preest and kyng, prest, for he offride hym silf for us to God, kyng, for we ben gouerned of hym. And þo þingis þat weren borun closid, ben opened. For ignoraunce of þe puple was in þe lawe, þerfor þilke temptacioun of þe Lord, schewide þe ignoraunce of þe disciple. (Austin here). Or twei fischis signefien þe seiyngis and writyngis of profetis and of salm makeris, þat þei studien to reule parfitli fyue bodili wittis, ben seid men of myȝtis, whiche no wommannis softnesse corrumpiþ. But þei lyuen sobirli and chastli, and dissereuen to be comfortid bi swetnesse of heuenli wisdom. (Alquyn here rehersing Alchyn). We reden in an oþere gospeler, ‘o child is here which haþ fyue looues’; þis child semeþ to me to signifie Moyses. We vndurstonden twei fisches euer eiþer testament, eiþer for euene noumbre þe lawe and profetis. Þerfor bifor Cristis passioun and schynyng of þe gospel, þe postlis hadden not

8/62v/ no but fyue looues and twei fischis, whiche lyueden in salt watris and bittere wawis. (Ierom on Matheu). Þe postlis seiden, þer ben no more to us þan fyue looues and twei fischis. Ȝit þe postlis hadden no more þan fyue looues of Moises lawe, and two fischis of euere eiþer testament. Whiche tweyne weren hilid and weren nurschid1, and hid in þe pryuyte of derk mysterries, as in watris of þe see. Wel bi þe gospel of Ioon, þe looues ‘þat’ signefien þe lawe, ben sed of barli, which is mete of vnresonable beestis, and of seruauntis þat ben cherlis. For scharpere comaundementis and as boistousere schulen be ȝouen to hereris bigynnyng and not ȝit parfit, for a bestli man vndurstondiþ not þo þingis þat ben of þe spirit of God. And þerfor þe Lord ȝyuynge ȝiftis to ech man for his myȝtis, and euere exciting to parfitere þingis, fediþ firste fyue þousynde wiþ fyue looues; þe secounde tyme, he fediþ foure þousynde wiþ seuene looues; þe þridde tyme, he ȝyueþ to his disciplis þe mysterie of his fleisch and blood; at þe laste he ȝyueþ bi grete ȝifte to his chosen, þat þei ete and drynke in his rewme. (Bede on Luyk). Þei ben comaundid to sitte at mete on þe hei, and up an oþere gospeler on þe erþe, bi fifties or hundridis, þat aftir þat þei han troden her fleisch and alle his floures, and made suget to hem þe wordli lustis as drie hey, þanne þorou penaunce of fiftiþe noumbre, þei stie to þe parfit hiȝnesse of an hundrid noumbre. (Ierom on Matheu). Dyuerse sittyngis of men etynge, signefien departyngis of chirchis, þat maken o general chirche þe reste of iubile þat is remyssioun, is conteyned in þe mysterie in þe noumbre of fifti, and þe noumbr[e]2of fifti is led twies, þat me come to an hundrid. Þerfor for me restiþ firste fro yuel werk, þat aftirward þe soule reste fulliere in þouȝt, summen sitten to mete bi fifties, and oþere bi hundridis. (Gregor in xvi book of morals). Also þei saten on greene gras, for þei vndurstoden fleischli and restiden in fleischli þingis; treuli ech fleisch is hei. (Austin here). Wel it is seid, ‘but what ben þese among so many’. For þe olde lawe profitide litle til þe Lord took it in his hondis, þat is, fillid in werk and tauȝte þe same to be vndurstondun gostli, for þe lawe brouȝt no man to perfeccioun. (Alquyn here rehersynge Bede). Þe men weren almest fyue þousynde, for fyue wittis ben of vttir man. Fyue þousynde men suynde þe Lord, signefien hem whiche set ȝit in seculer abite, kunnen vse wel þe vttir more þingis whiche þei welden. And riȝtli þei ben fed wiþ fyue looues, for nede is þat siche men be tauȝte ȝit bi comaundementis of þe lawe. For þei, þat forsaken at þe fulle þe world, ben foure þousynde and ben fillid wiþ seuene looues; þat is, þei ben hiȝ bi feding of þe gospel, and ben tauȝte bi goostli grace. Men bigynnyng ben chastisid bi þe lawe, þat þei synne not. But parfit men ben monestid bi grace, þat þei lyue deuoutliere to God. Dyuerse sittyngis of men etyng, signefien dyuerse couentis of chirchis, which maken o general hooli chirche. Boþe fifties and hundrides saten at þe mete as Mark seiþ. Fifties sitten at þe Lordis feeste, whiche set ȝit in penaunce of synnes, perseyuen þe heryng of Goddis word. Hundridis sitten at þe Lordis feeste, whiche hope of forȝyuenes takun, longen in desire aloone of euerelastynge liif. (Bede on Luyk). Crist biholdiþ into heuene for to teche us for to dresse þidur oure iȝen. Crist took fyue looues and two litil fischis into his hondis, and brak hem, and ȝaue to disci-

9/63r/ -plis þe Lord brekyng, seed of metis is maad. For if þei hadden be hoole and not brokun into gobetis, neiþer departid into mychefold corn, þei myȝten not nursche cumpenyes and children and wymmen, and so grete multitude. Þerfor þe lawe is brokun wiþ profetis, and deelid into gobetis, and þe mysteries þerof ben brouȝt forþ into myddil, þat which hool and dwellynge in his firste staat nurschide not, now it departid into parties fede þe multitude of heþene men. (Ierom on Matheu). Þe breed which Ihesu brekiþ is gostli þe word of God and þe word of Crist, which is encreessid, while it is departid, for of fewe wordis, he mynystride plenteuouse foode to alle puplis. He ȝaf wordis as looues to us, whiche ben doublid while þei ben taastid in oure mouþ. (Ambrose on Luyk). Þe Lord makiþ not of nouȝt newe metis to þe hungryng cumpenyes, but þoo taken whiche þe disciplis hadden, he blessiþ hem. For Crist comyng in fleisch prechide noon oþere þingis þan weren biforeseid, but he schewiþþat þe seiyngis of profecie ben ful of mysteries of grace. He biholdiþ into heuene, to teche þat þe siȝt of oure soule schal be dressid þidur, and þat liȝt of kunnyng schal be souȝt þere. Crist brekiþ and ȝyueþ to disciplis metis to be set bifore þe cumpenyes, for he openeþþe closid sacramentis of lawe and profecie to hem þat schulen preche þorouȝþe world. (Bede on Luyk). In brekynge, þe looues ben multiplied, for whanne fyue bookis of Moises ben expowned as in brekyng, þat is in declaryng, þei maden many bookis. (Austin here). Þe Lord as in brekyng and openyng þat þat was hard and closid in þe lawe, fillide þe disciplis, whanne aftir his risyng aȝen, he openyde to hem þe scripturis. (Alquyn here rehersynge Austin). Þei ben fillid wiþþe Lordis looues, whiche fillen in werkis, þat þat þei heren bi eeres. (Alquyn here rehersynge Austin). Ech of þe postlis filliþ his coffyn of þe relikis of þe Sauyour, þat he haue wherof he ȝyue metis aftir to heþene men, or þat of þe releues he preue þat þoo weren veri looues, whiche ben multiplied aftir. And axe hou in desert and in so greet wildirnesse, no looues ben founden no but fyue oneli and twei litil fischis, and hou so liȝtli twelue coffyns ben founden. (Ierom on Matheu). Þe relifs þat þe puple myȝte not ete ben pryuyere þingis of vndurstondyng, which þe multitude mai not take. þese schulen be ȝouen to hem þat ben able to teche oþere men as þe postlis weren. (Austin here). Seruyle werkis ben fillid bi coffynes, þerfor  þe postlis and her foleweris ben coffynes, for þei ben fulle wiþ inne forþ wiþ richessis of gostli sacramentis, þouȝþei semen now dispisable. Twelue postlis ben seid twelue coffynes, for þe feiþ of þe hooli trinite was to be prechid in foure partis of þe world, þat he nolde make newe looues. But multiplied þe looues brouȝt, signifieþþat Crist repreuyde not þe olde lawe, but in declaryng, made it open. (Alquyn here rehersynge Alchyn). Not idili þo þingis here ben gaderid of þe disciplis, þat ben lefte of þe cumpenye, for þou maist liȝtliere fynde þoo þingis þat ben of God anentis chosun men, þan anentis puplis. Þerfor he is blessid þat gaderiþþoo þingis whiche Crist departiþ. But for what resoun fillide Crist twelue coffyns, no but to vnbynde þilke seiynge of þe puple of Iewis; his hondis seruyden in a coffyn, þat is, þe puple which gaderid clei bifore to in coffyns, worchiþ now here mete

10/63v/ of heuenli liif þorouȝþe cros of Crist. And þere it gaderiþ mete of feiþ, where þe filþe of mysbileue ‘of heþenesse’ was bifore to. And þis ȝifte is not of fewe men, but of alle, for þe sadnesse of feiþ of alle lynagis is plenteuouse, as bi twelue coffyns. (Ambrose on Luyk). Þis þing þat is lefte of þe cumpenyes, is takun up of disciplis. For þe hooliere mysteries whiche moun not be takun of rude men, ben not to be lefte necligentli, but ben to be souȝte of parfit men. For twelue apostlis ben figurid bi þe coffyns, and alle þe cumpenyes of techeris suynge ben figurid bi þe postlis, dispisid wiþout forþ of men, but fillid wiþ inne wiþ relifs of heelful mete, to fede þe hertis of meke men. Seruyle werkis ben wont to be borun in coffyns. But he fillid coffyns wiþ relifs of looues, whiche chees þe siik þingis of þis world, þat he schulde confounde þe stronge þingis. (Bede on Luyk). Eiþer twelue coffynes fulle of relifs ben gaderid, siþen þe postlis ben on troones, demynge twelue kynredis of Israel, whiche ben þe relifs of Abraham, of Ysaac, and of Iacob, whanne þe relifs of Israel schulen be saaf. (Ierom).

Notes

1 weren nurschid ] nurschid weren marked for reversal

2  noumbre ] noumbri

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Par Isabelle LANOUE, «Dominica iiii [quadragesima] : Iohannes VI [1-14]», The PurveyProject [En ligne], Manuels et ressources pour le clergé, Editions de textes, mis à jour le : 06/10/2013, URL : https://purveyproject.edel.univ-poitiers.fr:443/purveyproject/index.php?id=243.