Collation 17

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A. Fifth Treatise on the Third Vision, Which is Concerned with the Theories of Scripture Signified by the Fruits

1700 SEVENTEENTH COLLATION Fifth Treatise on the Third Vision, Which Is Concerned with the Theories of Scripture Signified by the Fruits, That Is, with Considerations Sustaining the Intellect and the Affective Dispositions, and First with Those Sustaining the Intellect.

COLLATIO XVII DE TERTIA VISIONE TRACTATIO QUINTA, QUAE AGIT DE THEORIIS SCRIPTURAE SIGNIFICATIS PER FRUCTUS, SCILICET DE CONSIDERATIONIBUS REFICIENTIBUS INTELLECTUM ET AFFECTUM, ET PRIMO QUIDEM DE REFICIENTIBUS INTELLECTUM

1. THE earth brought forth vegetation, etc. It has been said that the vision of intelligence taught by Scripture is concerned with three objects: spiritual meanings, signified by the gathering of waters; sacramental figures, signified by the growth of plants and trees; manifold theories, signified by the multiplication of seeds and the sustainment obtained from trees. Some of the theories consist in the consideration of the times which follow upon each other, in a sense bearing seed, and in the correspondence between them. Other theories consist in the consideration of [those forms of] sustainment that result in salvation. Not by bread alone does man live. Man must consider with what he is being fed, that is, the words of Scripture: hence it is a tree that bears fruit. For the intellect is in need of sustainment, and so are the affective dispositions.

1. Protulit terra herbam virentem ¹ etc. Dictum est, quod visio intelligentiae per Scripturam eruditae versatur circa tria: circa intelligentias spirituales, quae intelliguntur per congregationes aquarum; circa figuras sacramentales, per germinationem herbarum et arborum; circa theorias multiformes, per multiplicationem seminum et refectionem arborum. Istae theoriae consistunt in considerationibus temporum sibi succedentium, quae sunt seminaria quaedam et in correspondentia eorundem; aliae theoriae consistunt in considerationibus salutarium refectionum; quia non in solo pane vivit homo ² . Considerare debet homo, ex quo pascatur, scilicet eloquio Scripturae; unde est lignum faciens fructum ³ . Indiget enim intellectus refectione, indiget et affectus.

B. Sustainment of the Intellect

2. We must speak first of the sustainment of the intellect. But, as the Apostle says, the farmer who toils must be the first to partake of the fruit. For the preacher himself must first be filled and sweetened before offering [anything] to others. Yet, there are many who want to be considered prophets and to be heard as prophets, and their bread or food is tasteless and improperly cooked and cold, and they hold the people, but to little avail.

2. Primo dicendum de refectione intellectus. Sed, sicut dicit Apostolus, laborantem agricolam oportet prius edere de fructibus ⁴ ; quia praedicator oportet quod prius sit imbutus et dulcoratus in se, et post aliis proponat. Multi tamen volunt videri prophetae et audiri tanquam prophetae; et panis eorum vel cibus insipidus est et male coctus et frigidus, et detinent populum et parum proficiunt.

3. It should be noted that as a fruit delights both sight and taste, it delights the sense of sight mostly by its excellence and beauty, but the sense of taste, by its sweetness and flavor. Likewise, these theories sustain the intellect by their beauty, and the affective dispositions by their sweetness. This is what Scripture suggests when it says: The Lord God planted a garden in Eden, to the east, and He put there the man He had formed, etc. This is said as a recapitulation on the seventh day, since the planting was done on the third day.

3. Notandum, quod sicut fructus oblectat visum et gustum, tamen principalius visum oblectat sua pulcritudine et decore, gustum vero dulcore et suavitate; sic et istae theoriae reficiunt intellectum suo decore et affectum sua suavitate. -- Hoc innuit Scriptura dicens: Plantaverat autem Dominus Deus paradisum voluptatis a principio, in quo posuit hominem ⁵ etc. Hoc dictum est per recapitulationem post septimam diem, quia ista plantatio facta fuit tertia die.

4. There follows: The Lord God made to grow out of the ground all kinds of trees pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil, so that it would sustain the intellect by its beauty and the affective dispositions by its sweetness. But consummation was to come about in the tree of life, provided caution was exercised in regard to the tree of knowledge. Hie soil, therefore, is Scripture which brings forth all kinds of trees pleasant to the sight, as regards the intellect, and good for food as regards the affective dispositions, that is, the manifold theories both delighting and sustaining. In the heavenly paradise, there is no planting, except of eternal reasons, and although there is sustainment in the fact of the predestination of all the saints, I will rejoice rather over my own. And this is what the Lord suggests: "Rejoice rather in this, that your names are written in heaven." Paul could speak of the heavenly paradise, because he was caught up to the third heaven. We do not know, but we speak of the earthly paradise.

4. Sequitur: Produxitque omne lignum pulcrum visu et ad vescendum suave: lignum vitae in medio paradisi lignum scientiae boni et mali ⁶ , ut intellectum suo decore reficeret et affectum suavitate. Consummatio autem erat in ligno vitae, si lignum scientiae caveretur. Terra ergo est Scriptura, quae produxit omne lignum pulcrum visu quantum ad intellectum, et ad vescendum suave quantum ad affectum, scilicet multiformes theorias oblectantes et reficientes. In paradiso caelesti non est plantatio nisi rationum aeternarum; et licet ibi sit refectio de prae destinationibus omnium Sanctorum, potissime tamen gaudebo de mea praedestinatione; et hoc innuit Salvator: Gaudete, quia nomina vestra scripta sunt in caelis ¹ . -- Paulus potuit loqui de paradiso caelesti, qui raptus fuit usque ad tertium caelum ⁸ ; nos nescimus, sed loquimur de terrestri.

1. For the Soul is a Paradise in Which Scripture is Planted

5. For the soul is a paradise in which Scripture is planted, and it has marvelous aspects of sweetness and beauty. Hence in the Canticle: My sister, my spouse is a garden enclosed, a garden enclosed, a fountain sealed up. Thy plants are a paradise of pomegranates. The soul is a garden in which there are sacramental mysteries and spiritual meanings, where a fountain of spiritual outpourings gushes forth, but it is enclosed, and the fountain is sealed up, for they are not visible to the impure, but to those whom God knows to be His. Eternal wisdom loves this garden and dwells around it. Hence in Ecclesiasticus: I, like the river Doryx, flowed out of paradise. This garden is watered by the One who plants all things: and whatever he did not plant will be rooted up. "Every plant that My heavenly Father has not planted will be rooted up." And consequently, I said: I will water my garden of plants, and I will water abundantly the fruits of my meadow. For He waters by means of blood, with which He sprinkled the book and all the people; He also waters through the Holy Spirit flowing from Him. The Scripture has this flow and we find it there. Such are the trees beautiful to behold and sweet to feed upon because of the beauty and flavor of their fruits.

5. Est autem anima paradisus, in qua plantata est Scriptura, et habet mirabiles suavitates et decores. Unde in Cantico: Hortus conclusus, soror mea sponsa, hortus conclusus, fons signatus, emissiones tuae paradisus ⁹ . Anima est hortus, in qua sunt sacramentalia mysteria et spirituales intelligentiae, ubi scaturit fons spiritualium emissionum; sed conclusus est et fons signatus, quia non patet immundis, sed illis, de quibus: Novit Dominus qui sunt eius ¹⁰ . Hunc hortum sapientia aeterna diligit et circa eum versatur; unde in Ecclesiastico: Ego sicut fluvius dioryx exivi de paradiso ⁿ . Hunc hortum rigavit ille qui omnes plantat; quam enim plantationem non plantat, illa eradicabitur. Omnis plantatio, inquit, quam non plantavit Pater meus caelestis, eradicabitur ¹² . Sequitur: Dixi: Rigabo hortum meum plantationum et inebriabo prati mei fructum ¹³ . -- Rigat autem sanguine ¹⁴ , quo aspersus est liber et omnis populus; rigat etiam affluentia Spiritus sancti manantis ab ipso, quam Scriptura habet, et quam invenimus in Scriptura. Haec sunt ergo ligna pulcra visu et ad vescendum suavia ratione fructuum pulcrorum et dulcium.

2. Intellectual Refreshment

6. Let us now speak of intellectual refreshment. As the body loses its strength, beauty and health in the absence of food, so the soul without the understanding of truth becomes dark and weak, distorted and unstable in all things; and so it needs to be fed. Hence, the unsettled mind, lacking food, wanders about and is unstable. And so, Jerusalem hath grievously sinned, therefore is she become unstable, and for that reason, having been expelled from paradise, she wanders about, and [her people] have given all their precious things for food to relieve the soul. And deep suffering follows upon this. Hence there is nothing healthier than that thoughts be stabilized, lest they wander into evil. Wherefore John Cassian went with many to a certain holy Father and complained about the instability of thoughts, and the fact that there was no object upon which the mind could attach itself. ¹ He answered [by asking] whether they had ever written verse, and whether at present they were concerned with such things. They replied that they had done it so much that they could not think of anything else, and that they even thought about it in their sleep. And he said it happened to them because of habit. Wherefore it is necessary to accustom oneself to anything, so that, when it comes into the mind, it be not evil.

6. De refectione intellectus dicendum. Sicut enim corpus sine cibo perdit virtutem, decorem et sanitatem; sic anima sine intelligentia veritatis tenebrescit et infirma, deformis et instabilis fit in omnibus; oportet ergo refici. Hinc est, quod mens vagabunda, non habens cibum discurrit et est instabilis. Unde: Peccatum peccavit Ierusalem; propterea instabilis facta est ¹⁵ ; et ideo, eiecta de paradiso, vagatur et dat pretiosa quaeque pro cibo ad refocillandam animam ¹⁶ . Unde haec est passio misera. Propter quod nihil sanius, nisi ut Agantur cogitationes, ne vagentur in malum. -- Unde Ioannes Cassianus venit cum multis ad quendam sanctum Patrem et conquestus est de ^stabilitate cogitationum, et quod in nullo poterat firmare intellectum. Et ille respondit: Si unquam versificati fuerant, et si tunc de illis cogitabant. Responderunt, quod in tantum, quod vix de aliquo alio cogitare poterant, immo etiam dormiendo cogitabant. Dixit ille, quod illud erat propter consuetudinem. Unde oportet assuescere circa rem aliquam, quae, cum in mentem venerit, non sit mala.

7. But such a thing is Scripture, wherein not one thing but many things are found, and in which there is spiritual delight. Thus we do not go out of the garden of Paradise: it is the soul insofar as it is tilling and keeping, ² and by doing so, it makes for itself a small but delicious garden in the mind. In this knowledge alone there is delight, and in no other. The Philosopher says it is a pleasure to know that the diameter is asymmetrical to the circumference. Let this pleasure be his: provided he savors it.

7. Haec autem est Scriptura, ubi non unum sed multa inveniuntur, in quibus est delectatio spiritualis; et sic non exibimus hortum paradisi, sed est anima ut operans et custodiens ¹⁷ et facit sibi ex ea hortum parvum in mente deliciosum. -- In hac sola scientia est delectatio, non in aliis. Philosophus dicit, quod magna delectatio est scire, quod diameter est asymeter costae; haec delectatio sit sua; modo comedat illam.

8. Now, out of Scripture there comes forth a certain light or illumination in the mind and also in the imagination, so that there seems to be no going out [of Paradise] for the wise when he considers twelve aspects: inside, outside and above; below, before and after; right and left; from the opposite and in a circle; from afar and from close by.

8. Egreditur autem de Scriptura quaedam lux seu illustratio in intellectum iunctum imaginationi, ut non pateat egressus sapienti, et hoc aspiciendo ad duodecim, scilicet intra, extra, supra; infra, ante, retro; dextrorsum, sinistrorsum; ex opposito, in gyro; e longinquo, e vicino.

3. Scripture Enlightens

9. Scripture enlightens from inside by the multiplication of internal spectacles: indeed, it proposes noble spiritual sights which are the particular roots of faith. From outside, [it enlightens] through extrinsic examples, of which all of Scripture is full. If you seek an example of patience, behold Job and Tobias; of magnanimity, behold David fighting Goliath, and Judas Macchabee. As an example of faith, behold Abraham and the glorious Virgin, whose faith surpasses that of Abraham. For Abraham believed that he could have a son from a sterile old woman, but Mary believed that although a virgin, she would conceive of the Holy Spirit: nor would she have conceived had she not believed. If [you seek] an example of love, behold Moses who said: "If You would only forgive their sin! If You will not, then strike me out of the hook that You have written!" If [you seek] an example of mercy, look in Ecclesiasticus: Yet these also were godly men whose virtues have not been forgotten. If [you are looking for] justice, fortitude, prudence, purity, [Scripture] proposes you becoming examples of every virtue. For virtue consists in concrete doings, wherefore interior guidelines are not enough unless they are accompanied by a concrete example. Hence Scripture gives both. As a rule against anger, it offers: A mild answer calms wrath? Consider Abigail who broke David's wrath.

9. Illustrat Scriptura suis pullulationibus ab intra per interna spectacula; proponit enim spiritualia spectacula nobilia, quae specialiter sunt radicalia fidei; ab extra, per exempla extrinseca, de quibus tota Scriptura est plena. Si vis exemplum patientiae, respice Iob et Tobiam; si magnanimitatis, respice David contra Goliam, et Iudam Machabaeum; si fidei exemplum, Abraham et Virginem gloriosam, cuius fides transcendit fidem Abrahae. Abraham enim credidit, posse se habere filium de sterili sene ¹⁸ ; sed Maria, quod Virgo conciperet de Spiritu sancto, credidit ¹⁹ ; neque concepisset, nisi credidisset. Si exemplum caritatis, vide Moysen, qui dixit: Aut dimitte eis hanc noxam, aut dele me de libro tuo, quem scripsisti ²⁰ . Si exemplum misericordiae, in Ecclesiastico: Hi sunt viri misericordiae, quorum pietates non defuerunt ²¹ . Si de iustitia, fortitudine, prudentia, munditia, de omni virtute honesta proponit tibi exempla. Quia virtus consistit circa operationes particulares, ideo non sufficit regula interius directiva, nisi sit exemplum particulare; et ideo Scriptura utrumque ponit. Contra iram dedit regulam: Responsio mollis frangit iram ²² ; vide exemplum de Abigail, quae fregit iram David ²³ .

10. Again, Scripture enlightens from above by means of divine promises, for its teaching is concerned with things above. Hence the Apostle writes: For we know that if the earthly house in which we dwell be destroyed, we have a building from God, a house not made by human hands, eternal in the heavens. And: "In My Father's house there are many mansions," says the Lord. In the Psalms, it is said: The children of men take refuge in the shadow of Your wings. They have their fill of the prime gifts of Your house; from Your delightful stream You give them to drink. For with You is the fountain of life, and in Your light we see light. And in the Apocalypse: For the Lamb who is in the midst of the throne will shepherd them, and will guide them to the fountains of the waters of life. And in a Psalm: The delights at Your right hand forever. And so [Scripture] offers us the divine promises.

10. Item, illustrat a supra per divina promissa; docet enim Scriptura de his quae sunt supra. Unde Apostolus: Scimus, quoniam, si terrestris domus nostra huius habitationis dissolvatur, quod aedificationem ex Deo habemus, domum non manufactam, aeternam in caelis ²⁴ ; et: In domo Patris mei mansiones multae sunt ²⁵ , ait Salvator; in Psalmis dicitur: Filii hominum sub umbra alarum tuarum sperabunt. Inebriabuntur ab ubertate domus tuae, et torrente voluptatis tuae potabis eos, quoniam apud te est fons vitae; et in lumine tuo videbimus lumen ²⁶ ; et illud Apocalypsis: Agnus, qui in medio throni est, reget illos et deducet eos ad vitae fontes aquarum ²¹ ; et in Psalmo: Delectationes in dextera tua usque in finem ²⁸ . Proponit ergo nobis divina promissa.

11. Likewise, [Scripture] enlightens from below by showing forth the torments of hell. In the Psalm: He rains upon the wicked fiery coals and brimstone; a burning blast is their allotted cup. In the Apocalypse: Their portion shall be in the pool that burns with fire and brimstone. —And the smoke of their torments goes up forever and ever. Scripture proposes this from the very beginning where it is said that darkness covered the abyss, until the end. And so [Scripture] offers internal spectacles, external examples, heavenly promises, and the tortures of hell.

11. Item, illustrat ab infra proponendo inferni tormenta. Psalmus: Pluet super peccatores laqueos; ignis et sulphur et spiritus procellarum pars calicis eorum ⁷ Apocalypsis: Et pars eorum in stagno ignis et sulphuris ³⁰ . Et ascendet fumus tormentorum eorum in saecula saeculorum ³¹ . Haec proponit Scriptura a principio, ubi dictum est, quod tenebrae erant super faciem abyssi ³² , usque ad finem. -- Proponit ergo interna spectacula, extrinseca exempla, caelestia promissa, inferni supplicia.

12. If all this is not enough for you and you wish to go out and look somewhere else for intellectual food, [Scripture] gives you also other trees, other fruits by which you may be restored. It enlightens a priori by means of directive precepts, and a posteriori by means of strict judgments; from the right, by means of dangerous satisfactions, and from the left by means of sweet or benign punishments. It is fitting, then, to have light before oneself. For the bidding is a lamp, and the teaching a light; and this leads to heaven. Hence, "If thou wilt enter into life, keep the commandments." And to the commandments are added the counsels. And this is what Scripture teaches us everywhere. Wherefore the Psalm reads: Happy are they (whose way is) blameless. And: Instruct me, O Lord, in the way of Your statutes, etc. In every verse there is a reference to commands, indicated as law, or witnessing, or declarations, or some other equivalent name. Also, in the Hebrew, every verse of each octave begins with the same letter—which cannot be rendered in our language — so that the twenty- two letters correspond to the twenty-two octaves, and each octave contains eight verses. Augustine was moved by so great a correspondence: that there be here so much knowledge and so great a variety. For Augustine himself once saw a very beautiful tree that had twenty-two branches, and each one had eight twigs, and from these the most sweet drops were running. And he understood that this tree was the Psalm: Happy are they whose way is blameless. ⁴ Hence, meditation on the Law is supremely necessary. The Psalm reads: Happy the man who follows not the counsel of the wicked,. . . but delights in the Law of the Lord.... He is like a tree planted near running water. And Ecclesiasticus: The things that God hath commanded thee, think on them always, and in many of His works be not curious.

12. Si ista tibi non sufficiunt, sed vis exire et alibi quaerere refectionem intellectus; adhuc dabit tibi alias arbores, alios fructus, in quibus potes refici. Illustrat antrorsum per praecepta directiva; retrorsum, per districta iudicia; dextrorsum, per severa solatia; sinistrorsum, per dulcia seu benigna fragella. -- Oportet enim lumen habere ante se. Mandatum enim lucerna est, et lex lux ^}} ; haec dirigit in caelum, unde: Si vis ad vitam ingredi, serva mandata ³⁴ , quibus adduntur consilia ³⁵ ; haec proponit nobis Scriptura ubique. Unde in illo Psalmo: Beati immaculati, et: Legem pone mihi, Domine, viam iustificationum tuarum ³⁷ etc., in omni versu fit mentio de mandatis vel sub nomine legis, vel testimonii, vel eloquii, vel alicuius nominis aequivalentis. Unde etiam apud Hebraeos omnes versus unius octonarii ab eadem littera incipiunt; quod non potuit servari apud nos, ut viginti duae litterae respondeant viginti duobus octonariis; et quilibet habet octo versus. Unde etiam Augustinus turbatus fuit circa tantam identitatem; quod tamen est magna scientia et mira varietas. Nam et ipse Augustinus semel vidit unam arborem pulcherrimam, habentem viginti duos ramos, et quilibet habebat octo ramusculos, et de illis guttae dulcissimae rorabant. Et intellexit, quod illa arbor esset Psalmus: Beati immaculati in via. Unde meditatio legis summe necessaria est; Psalmus: Beatus vir, qui non abiit in consilio impiorum, sed in lege Domini fuit voluntas eius. Et erit tanquam lignum, quod plantatum est secus decursus aquarum ³⁸ . In Ecclesiastico: In multis operibus eius ne fueris curiosus, sed quae praecepit tibi, illa cogita semper ³⁹ .

13. [Scripture] enlightens also a posteriori through strict judgments. For God always imposes strict judgments upon transgressions of the precepts, as in the cases of Lucifer, Adam and his wife, the depraved upon whom came the flood, the prideful who built the tower [of Babel], the Chananeans and Israel. Likewise, the New Testament is full of judgments. Now, the judgment follows the act, while the command precedes it. The judgment is related to the command: if you transgress it, you shall be punished. Unless you follow the guiding light, a sword shall pierce you. Hence the Psalm: Unless they be converted, God will sharpen His sword; He will bend and aim His bow, prepare His deadly weapons against them, and use fiery darts for arrows. The bow is the judgment of Scripture; the hardness of the wood, the Old Testament; the cord that bends the wood, the New Testament; the judgments, light or harsh, are the arrows. ⁵ Hence again in the Psalm: The Law of the Lord is perfect, refreshing the soul; the decree of the Lord is trustworthy, giving wisdom to the simple. . . . The ordinances of the Lord are true, all of them just.

13. Item, illustrat retrorsum per districta iudicia. Semper enim fecit Deus districta iudicia de transgressionibus praeceptorum, ut de Lucifero, de Adam, de uxore sua, de Cain, de luxuriosis, super quos diluvium venit, de superbis, qui aedificaverunt turrim, de Chananaeis, de Israel. Similiter novum testamentum plenum est iudiciis. Iudicium autem est retro, praeceptum ante. Iudicium respicit praeceptum; si transgredieris, punieris; nisi sequaris lucem dirigentem, gladius percutiet te; Psalmus: Nisi conversi fueritis, gladium suum vibrabit, arcum suum tetendit et paravit illum, et in eo paravit vasa mortis, sagittas suas ardentibus effecit ⁴⁰ . Arcus, iudicium Scripturae; duritia ligni, vetus testamentum; chorda, quae lignum flectit, novum testamentum; iudicia leviora et duriora, sagittae. Psalmus: Lex Domini immaculata convertens animas; testimonium Domini fidele, sapientiam praestans parvulis. Iudicia Domini vera, iustificata in semetipsa ⁴¹ etc.

14. Again, [Scripture] enlightens from the right by means of dangerous satisfactions. Nor is it without reason that satisfactions are called dangerous and punishments benign, for satisfactions entail serious risk. Behold Adam, Saul, Solomon, the idolater Jeroboam, and the Prince of Angels, to all of whom temporal satisfactions and a state of high eminence were occasions of ruin. For they are occasions of ruin when they please. When they do not please, man is not taken up by them. Wherefore Christ did not want to have any temporal satisfaction, because a thousand fall at your side, ten thousand at your right. ⁶ And one should always prefer to be on that side on which less are falling.!

14. Item, dextrorsum illustrat per severa solatia. Nec sine causa dicuntur solatia severa et flagella benigna, quia solatia sunt periculosa. Vide Adam, Saul, Salomonem, Ieroboam idololatrae! et primum angelum, quibus omnibus solatia temporalia et excellentiae fuerunt occasio ruinae. Sunt autem occasio ruinae, quando placent; quando autem non placent, non se ingerit homo. Unde Christus noluit habere solatium temporale, quia cadent a latere tuo mille, et decem millia a dextris tuis ⁴² etc. Plus debet quis velle esse in ista parte, in qua pauciores cadunt.

15. Once more, [Scripture] enlightens from the left by means of benign punishments. Wherefore the Lord permitted the most just Abel to be murdered. Behold Noah who took a hundred years to build the Ark and placed in it everything he had: and the whole world was making fun of him. —And he added at this point of his speech that not even the King of France would ever be able to do such a thing, considering the actual volume measured in geometric cubits, ⁷ It is the same with Abraham, Isaac and Jacob who were pilgrims, and with Joseph who could not be exalted before having been sold, imprisoned and humiliated. See Moses, whom God was to place at the head of the whole world, how he was humbled: he tended the sheep of a priest for forty years. Likewise, David: as long as he suffered, he was very good, and he came to reign by means of sufferings. But later, living in prosperity, he committed many sins. Likewise, Ezechias in his weakness was very humble, but later he became proud at the time of the coming of the Babylonian envoys. Behold Elias, the poor little one who had nothing to eat but what the crow and the poor little widow brought to him: and who yet closed the heavens. Behold John the Baptist who stayed seven years in the desert and lay there on [a bed of] pebbles. Likewise, Paul says: They were stoned, they were sawed asunder, they were tempted, they were put to death by the sword. They went about in sheepskins, etc. Punishments, therefore, are most sweet. And so, either God punishes or He does not. For whom the Lord loves, He chastises. This is proved by particular instances. Hence it must be inferred [to apply] universally.

15. Item, sinistrorsum per benigna flagella illustrat. Unde Dominus permisit, Abel iustissimum interfici. Vide Noe, qui centum annis fabricavit arcam, et posuit ibi quidquid habebat; et totus mundus ipsum deridebat. -- Et addidit hic, quod rex Franciae non posset hodie talem facere, qui considerat eam secundum suam mensuram cubitorum geometricorum. -- De Abraham similiter, Isaac et Iacob, qui peregrinati fuerunt; et Ioseph, qui exaltari non poterat, nisi praecessisset venditio, incarceratio et humiliatio. Vide Moysen, quem Deus debebat praeponere toti mundo, quomodo fuit humiliatus; pascebat oves per quadraginta annos unius sacerdotis ⁴³ . Similiter David ⁴⁴ , quamdiu fuit in tribulatione, fuit optimus et ad regnum venit per tribulationes; et post, cum fuit in prosperitate, multa peccata commisit. Similiter Ezechias ⁴⁵ in infirmitate valde humilis fuit, sed postea superbus in adventu nuntiorum Babyloniorum. Vide Eliam ⁴⁶ pauperculum, qui non habebat ad comedendum, nisi quod corvus sibi ministrabat et illa paupercula vidua; qui tamen caelum claudebat. Vide Ioannem Baptistam ⁴⁷ , qui septem annorum intravit desertum et ibi super lapillos iacebat. Similiter de Christo et de Apostolis. Similiter dicit Paulus: Lapidati sunt, secti sunt, tentati sunt, in occisione gladii mortui sunt, circuierunt in melotis ⁴⁸ etc. Flagella ergo sunt suavissima. Aut ergo Deus flagellat, aut non. Flagellat autem omnem filium, quem recipit ⁴⁹ . Probata est haec per particularia; ergo debet inferri universaliter.

16. Now, Scripture also has trees for food. It enlightens by means of those things that are from the opposite side. For it shows us an endless army arrayed against us, either through the seven princes, through a single war, or through several wars. That war began on the day when Michael and his angels battled with the dragon. A threefold war is threatening us: domestic, civil, and military. The first is with the flesh, which has many troops. This servant-maid is ever- willing to give access, as did Eve. Hence, Against her who lies in your bosom guard the portals of your mouth.

16. Adhuc etiam habet Scriptura arbores ad reficiendum. Illustrat autem ex his quae sunt ex opposito. Ostendit enim nobis acies infi- nitas contra nos, modo per septem duces ⁵⁰ y modo unum bellum, modo multa. Istud bellum est ab illo die, quo Michael et Angeli eius praeliabantur cum dracone ^5l . Imminet autem nobis triplex bellum: bellum domesticum, bellum civile et campestre. -- Primum cum carne, quae habet multas acies; haec ancilla semper parata est aperire, sicut Eva. Unde: Ab ea quae dormit in sinu tuo, custodi claustra oris tui ⁵² .

17. Again, civil war is the temptation of the world. Indeed, every creature is a trap4 Hence the saying: Vanity of vanities! AH things are vanity! What profit has man from all the labor which he toils at under the sun? Vain and worthless is anything of which nothing remains to man after death: wherefore all things are vanity. The Psalms reads: Turn away my eyes from seeing what is vain.

17. Item, bellum civile est tentatio mundi. Omnis enim creatura est in muscipulam ⁵³ y quia creaturae pulcritudo trahit homines. Unde: Vanitas, inquit, vanitatum, et omnia vanitas. Quid habet homo de universo labore suo, quo laborat sub sole? ⁵⁴ . Vane et frustra fit de quo nihil relinquitur homini in morte, et ideo cuncta vanitas; in Psalmo: Averte oculos meosy ne videant vanitatem ⁵⁵ .

18. Once more, there is military war, a conflict with demons which threaten by night and by day, at times by exaggerating so that we become presumptuous, at times by thoughts of knowledge, at times by thoughts of sanctity. At times they make a man angry, and thus devilish and filled with a spirit of malice; and they make him fall into sadness and despair, and it is the same with other means. Scripture teaches to flee from this. But what kind of knowledge teaches to flee from adverse powers? None!

18. Item, est bellum campestre, hostile cum daemonibus, qui die ac nocte infestant, modo magnificando, ut praesumamus, modo per considerationem scientiae, modo per considerationem sanctitatis; modo faciunt hominem iracundum, et sic diabolicum et adimpletum spiritu malignitatis; et faciunt eum cadere in tristitiam et desperationem, et sic de aliis. Haec docet fugere Scriptura. Quae enim scientia docet fugere contrarias potestates? Nulla.

19. Scripture, again, enlightens in a circle, as, for instance, [when it advises us] not to flee, because we have protection all around. For we have the Lord and angels about us, wherefore the Psalm: Mountains are round about Jerusalem; so the Lord is round about His people. To the servant of Eliseus who cried out because of the Syrian robbers who sought to capture him, Eliseus said: "Lord, open his eyes, that he may see." And the Lord opened the eyes of the servant, and he saw. And behold the mountain was full of horses, and chariots of fire round about Eliseus. Jacob too, afraid of his brother, saw the angels and said: "This is the encampment of God." Wherefore the Psalm says: The Lord is my light and my salvation; whom should I fear? And in another passage: Had not the Lord been with us, let Israel say, etc., until the end.

19. Item, illustrat in gyro, ut non esse fugiendum, quia undique praesidium habemus. Habemus enim ipsum Dominum et Angelos circa nos; unde in Psalmo: Montes in circuitu eius, et Dominus in circuitu populi sui ⁵⁶ . Unde puero Elisaei clamante propter latrones Syriae, qui volebant eum capere, dixit Elisaeus: Domine, aperi oculos pueri huius, et aperuit Dominus. Et ecce mons plenus equorum et curruum igneorum in circuitu Elisaei ⁵¹ . Iacob etiam, timens fratrem suum, vidit Angelos, unde dixit: Castra Dei sunt haec ⁵⁸ . Unde Psalmus dicit: Dominus illuminatio mea et salus mea, quem timebo? ⁵⁹ . Et alibi: Nisi quia Dominus erat in nobis, dicat nunc Israel ⁶⁰ etc., usque in finem.

20. Again, [Scripture] enlightens from afar through the symbolism of figures: for it offers figures of all things. But all things existing in the world are reduced to twelve which Scripture mentions and which are distant symbols: heavenly forms, elementary natures, the natures of meteors and of minerals; vegetable natures, the natures of swimming beings, of birds and ambulating animals; the human organs, the human powers, the human works, and the human arts.

20. Item, illustrat e longinquo per figurarum signa; facit autem figuras de omnibus. Omnia autem, quae sunt in mundo, reducuntur ad duodecim, quibus utitur Scriptura, quae sunt signa longinqua: caelestes formae, elementares naturae, meteoricae naturae, minerales naturae; naturae germinum, natatilium, volatilium, gressibilium; humana organa, humanae vires, humana opera, humanae artes.

21. And so, first of all there is the heavenly form. For Scripture makes use of all the heavens and the stars. Hence the Psalm: The heavens declare the glory of God, and the firmament proclaims His handiwork. And Ecclesiasticus: The clear vault of the sky shines forth like heaven itself, a vision of glory.

21. Primum ergo est forma caelestis. Utitur enim Scriptura omnibus caelis et stellis; Psalmus: Caeli enarrant gloriam Dei, et opera manuum eius annuntiat firmamentum ⁶¹ ; et Ecclesiasticus: Altitudinis firmamentum pulcritudo eius, species caeli in visione gloriae ⁶² .

22. Now, the elementary forms, fire, air, water, earth: Scripture makes use of them all. The nature of meteors: clouds, rain, dew, snow, etc.; and lights over rivers and ponds: Scripture uses them all. Natures are also mineral, as in the seven principal metals ⁸ and gems, for instance onyx. We read in Genesis: Bdellium and onyx are there. And in the same passage: (The land of Hevila) where there is gold. And the gold of that land is good. And the Apocalypse mentions twelve precious stones. There are also the vegetal natures, such as trees, herbs, plants, seeds: [Scripture] refers to oil, cereals, and other things produced from the soil.

22. Formae elementares: ignea, aerea, aquea, terrea; omnibus utitur Scriptura. -- Naturae meteoricae, ut nube, pluvia, rore, nive etc.; et luminibus apparentibus in caelo, fluminibus, stagnis, quibus omnibus utitur. -- Naturae etiam sunt minerales, ut septem metalla principalia et lapis pretiosus, ut lapis onychinus; in Genesi legitur: Ibi invenitur bdellium et lapis onychinus ⁶³ ; et ibidem: Ubi nascitur aurum; et aurum terrae illius optimum est ⁶⁴ . Et in Apocalypsi duodecim lapides pretiosi. -- Sunt etiam naturae germinum, ut arborum, herbarum, plantarum, seminum; de olere, gramine aliisque tractat de terra nascentibus.

23. There are also the natures of swimming beings: [Scripture] considers the crocodile, the fishes and the whale. Again, there are the natures of birds: [Scripture] mentions the hawk, the eagle, the dove, the sparrow. And why only three species are offered as a sacrifice is a great mystery. There is also a reference to night-birds and day-birds. It is the same concerning progressing! animals, the serpent, the snake. Flee from sin as from a serpent. And so God permitted the temptation to come about through a serpent. Likewise [Scripture refers to] foxes, goats, swine, the hart, the mule, the bear, the oxen. Again, it is not without mystery that only three species of progressing animals were offered or sacrificed.

23. Sunt etiam naturae natatilium, ut tractat de leviathan ⁶⁵ , de piscibus, de cetis. -- Sunt naturae volatilium, ut de accipitre, de aquila, de columba, de passere; et est magnum mysterium, quare tantum tria genera volatilium ponuntur in sacrificio ⁶⁶ . Loquitur etiam de avibus lucifugis et de amatricibus lucis. -- Item, de animali gressibili, de serpente, de colubro: Quasi a facie colubri fuge peccatum ⁶⁷ ; qualiter permisit Deus tentationem fieri per serpentem. Item, de vulpibus, de capra, de porcis, de cervo, de hinnulo, de urso, de bobus. Nec sine mysterio etiam tantum tria genera gressibilium offerebantur vel sacrificabantur.

24. Once more, the natures of man, whose parts are referred to in Scripture at times in relation to God and at other times, to the angels. Wherefore Dionysius shows the meaning of human limbs in the case of angels. ⁹ There are also the vegetative, sensitive and rational powers of which Scripture makes use throughout. Again, human works, such as the building of houses and wells, farming and trading, and all the arts, both liberal and mechanical [are referred to in the same way]. The theologian makes use of these sometimes as a mathematician, at other times as an astronomer or a geometer. Sometimes you will see him as an orator, at other times as a physician.

24. Item, naturae hominis, de cuius partibus Scriptura tractat partim ad Deum translatis, partim ad Angelos. Unde Dionysius ostendit, quid significant membra humana in Angelis. -- Item, vires vegetabiles, vires sensibiles, rationales etc., quibus omnibus Scriptura per totum utitur. -- Item, de operibus humanis, ut constructione domorum, puteorum, agricultura, mercatura; et de omnibus artibus liberalibus et mechanicis. Theologus modo eis utitur ut arithmeticus, modo ut astrologus, modo ut geometer: modo videbis eum rhetorem, modo medicum.

a. It is Dangerous to Go Too Far Away from the House of Scripture

25. In this regard, there is a danger: for it is dangerous to go too far away from the house of Scripture. A child, indeed, never wants to go too far away from home. There is the same danger in the sciences, for people spread out so much through the consideration of their [own] knowledge that later they are unable to return to the house of Scripture, but enter the house of Daedalus, and cannot get out. ¹⁰ For it is better to hold the truth than the figure. If I were to see your face, and ask you to bring a clear mirror in order to look at your face in it, such a request would be foolish. So it is with Scriptures and the figures of the other sciences.

25. In hac consideratione est periculum, quia periculum est nimis longe recedere a Scripturae domo; puer enim nunquam vult multum recedere a domo. Sic periculum est in scientiis, quod tantum diffundant se per considerationes harum scientiarum, ut postea ad domum Scripturae redire non possint, et quod intrent domum Daedali, ut exire non possint. Melius est enim tenere veritatem quam figuram. Si ego viderem faciem tuam et rogarem te, ut apportares mihi speculum clarum, ut ibi viderem faciem tuam; stulta esset ista petitio. Sic est de Scripturis sanctis et figuris aliarum scientiarum.

26. Again [Scripture] enlightens from nearby by means of the gifts of graces which supplement what is lacking in [human] activity. For many scientists came as guests: they came to our house and to our activity. But in these matters, activity must reach a limit. Wherefore Scripture enlightens such matters from nearby. Hence it is not good to go far out for something that is close at hand. Indeed, Scripture describes the gifts of the Holy Spirit throughout. In John: Jesus therefore, wearied as He was from the journey, was sitting at the well And there follows: "Everyone who drinks of this water will thirst again. He, however, who drinks of the water that I will give him shall never thirst." And so, two kinds of water are distinguished. For one knowledge is described as being external, and the more one drinks of it, the more he thirsts; the other, as being internal, of which it is said: "He who believes in Me, as the Scripture says, 'From within Him there shall flow rivers of living water.' " He said this, however, of the Spirit whom they who believed in Him were to receive. ¹¹ And these are the waters from the fountain of salvation, that is, awareness of those graces that sustain souls.

26. Item, illutrat per gratiarum dona e vicino, quae supplent omnia, quae non habet industria. Multi enim venerunt hospites scientiae, scilicet ad domum nostram et ad nostram industriam; sed in his debet industria ponere terminum. Unde illustrat haec Scriptura e vicino; unde non oportet longe ire pro re, quae prope est. Describit enim Scriptura dona Spiritus sancti per totum; in Ioanne: Iesus fatigatus ex itinere sedebat super fontem ⁶⁸ ; sequitur: Omnis, qui bibit ex aqua hac, sitiet iterum; qui autem biberit ex aqua, quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam ⁶⁹ . -- Unde duplex aqua notatur; describitur enim notitia una exterior, de qua qui plus bibet plus sitit; alia interior, de qua: Qui credit in me, sicut dicit Scriptura, flumina de ventre eius fluent aquae vivae. Hoc autem dixit de Spiritu sancto, quem accepturi erant credentes in eum ¹⁰ . Istae sunt aquae de fontibus Salvatoris ¹¹ , scilicet notitiae gratiarum reficientes animas.

27. Next to these mysteries are the mystery of the tree of life and the mystery of the tree of the knowledge of good and evil. For he who seeks nothing but knowledge tastes of the tree of the knowledge of good and evil. And this is pointed out in Isaias: Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin and the son of Romelia: Therefore behold the Lord will bring upon them the waters of the river, strong and many. But as Jerome says, the waters of Siloe run with a great rumble: ¹² wherefore it is evident that the meaning here is different. The waters. .. that go with silence are Holy Scripture which cannot be learned except in silence: and in that there is enlightenment. As a sign of this, it is said to the blind: "Go, wash in the pool of Siloe (which is interpreted 'sent')" ¹³ For these waters are [found] through revelation. But it is fitting first to anoint the eyes with clay made of spittle and dust. Spittle is wisdom. Dust is Christ's flesh. Clay is faith concerning the mystery of the incarnation. But those who have taken Rasin and the son of Romelia are those who seek external sciences. Wherefore the prince of the Assyrians shall have power over them: the Lord willed it. And here it should be noted that the sons of Israel despoiled the Egyptians of their silver vessels: and after that, the Lord never wanted them to be returned.

27. Iuxta haec mysteria est mysterium ligni vitae et mysterium ligni scientiae boni et mali ¹² . Qui enim tantum quaerit notitiam gustat de ligno scientiae boni et mali. Et hoc significatum est in Isaia: Pro eo quod abiecit populus ille aquas Siloe, quae currunt cum silentio, et assumpsit magis Rasin et filium Romeliae; propter hoc, ecce Dominus adducet super eos aquas fluminis fortes et multas ⁷³ . Ut dicit Hieronymus, aquae Siloe currunt cum magno murmure: ergo manifestum, quod intellectus alius est ibi. -- Aquae currentes cum silentio sunt sacra Scriptura, quae nisi in silentio addisci non potest; et ibi fit illuminatio. In signum huius dictum est caeco: Vade, lava in natatoria Siloe, quod interpretatur Missus ¹⁴ . Aquae enim istae per revelationem sunt. Sed oportet prius linire oculos luto ex sputo et pulvere facto ⁷⁵ ; saliva est sapientia; pulvis, caro Christi; lutum, fides de mysterio incarnationis. -- Qui autem quaerunt Rasin et filium Romeliae sunt qui quaerunt exteriores scientias. Et ideo princeps Assyriorum dominabitur eis ⁷⁶ ; Dominus voluit. Et hic notandum est, quod filii Israel furtive habuerunt vasa argentea Aegypti ⁷⁷ ; sed postea nunquam voluit Dominus, quod reverterentur.

28. And He said: "Believe me, there shall come a time when gold and silver vessels will be worthless," meaning arguments: nor shall there be any defense through reason, but only through authority.")' And so, in reference to this, when the Saviour was tempted, He did not defend Himself through reason, but through authority, although He could have done it well through logical arguments. Thus did He indicate what His Mystical Body was to do in tribulations to come.

28. Et dixit: Credite mihi, quod adhuc erit tempus, quando nihil valebunt vasa aurea vel argentea, id est argumenta; nec erit defensio per rationem, sed solum per auctoritatem. Unde in signum huius Salvator, quando tentatus fuit, non defendit se per rationem, sed per auctoritates ⁷⁸ , et tamen bene scivisset per rationes. Significavit enim, quid facturus est corpus suum mysticum in tribulatione futura.