Collation 23

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A. Fourth Treatise on the Fourth Vision, Which Continues to Deal with the Third Object of This Vision, Which is the Hierarchized Soul.

2300 TWENTY-THIRD COLLATION Fourth Treatise on the Fourth Vision, Which Continues To Deal with the Third Object of This Vision, Which Is the Hierarchized Soul.

COLLATIO XXIII DE QUARTA VISIONE TRACTATIO QUARTA, QUAE CONTINUAT AGERE DE TERTIO OBIECTO HUIUS VISIONIS, QUOD EST IPSA ANIMA HIERARCHIZATA

1. GOD made the two great lights, the greater light to rule the day and the smaller one to rule the night, and He made the stars. It has been explained how the soul is hierarchized in relation to the light of the Sun, in that this Sun is alive, shining, and warm. The Father, the Son, and the Holy Spirit are the origin of all illuminations or irradiations by reason of excellence, influence, and pre-eminence; and in that the soul is assimilated to the Sun through conformity and by reason of the fullness of the hierarchical disposition, and because of a threefold aspect. And there are three considerations. It is hierarchized also in relation to the Church Militant, in which there is a distinction by reason of processes, of ascents, and of practices, for this is how the Church is seen, and in no other way: in it, there is one head, one body, and one food. Paul speaks much of this, for he was well versed in this consideration. Likewise, the Psalter speaks much of it. And sometimes it speaks in the name of such a person [the Church], and at other times, in the name of another. Hence in the Psalm: The Lord is King, in splendor robed, it refers to the Church's head and to its four orders. After that, it was explained how the soul is hierarchized in the contemplation of itself according to ascent, descent and renewed ascent. And when the soul has achieved this, some marvelous theories are in existence in it and produce in it. For it has twelve series of nine: three exemplars in the sun, three exemplated in the heavenly hierarchy, three in the sub-heavenly, and three in itself. These are twelve illustrations to which are added twelve considerations, like twelve stars, that is, the bodily natures, etc., so that the soul is in the light at all times, for it cannot remain [statically] in any one, and in the final one, there is repose, that is, in the exemplary reason in the fatherland4 These things do not occur simultaneously on the way, but in the fatherland, all things will be seen together at a single glance. But all twelve of these considerations are free, and they have an infinite number of branches, out of which an immense book could be made.

1. Fecit Deus duo luminaria magna, luminare maius, ut praeesset diei; et luminare minus, ut praeesset nocti, et stellasDictum est quomodo anima hierarchizatur in consideratione lucis solaris, secundum quod sol ille est vigens, splendens, calens; Pater et Filius et Spiritus sanctus est origo omnium illuminationum vel irradiationum in ratione excellentiae, influentiae, praesidentiae; et secundum quod illa assimilatur soli secundum conformitatem, et propter integritatem hierarchicae dispositionis et propter triformem aspectum; et sunt sex considerationes. -- Hierarchizatur etiam in consideratione militantis Ecclesiae, in qua est distinctio secundum rationem processuum, ascensuum et exercitiorum, quia sic consideratur Ecclesia, et non aliter, in qua est unum caput, unum corpus, unus cibus. De qua Paulus loquitur multum ² , qui exercitatus erat in ea consideratione. Similiter Psalterium multum loquitur de hac; et aliquando loquitur in persona talis, aliquando in persona alterius. Unde in Psalmo: Dominus regnavit, decorem indutus est ³ , tangit caput Ecclesiae et quatuor ordines eius. -- Postea dictum est, quomodo anima hierarchizatur in contemplatione sui secundum ascensum et descensum et reascensum. Et quando anima habet haec, sunt et fiunt in ea mirabiles theoriae. Habet autem duodecim novenarios: tres exemplares in sole, tres exemplares in caelesti hierarchia et tres in subcaelesti et tres in se ipsa. Quae sunt duodecim illustrationes, quibus adduntur duodecim considerationes quasi duodecim stellae, scilicet corporalium naturarum etc.; ita quod semper anima sit in lumine; quia non potest stare in uno; et in ultima est quies, scilicet in ratione exemplaris in patria. -- Haec autem non sunt simul in via, sed in patria uno aspectu omnia videbuntur. Sunt autem liberae omnes istae duodecim considerationes et habent ramos infinitos, de quibus fieret liber magnus.

2. For if they are led twelve by twelve, they will be a hundred and forty-four, that is, the number of the City of Jerusalem. And so, a soul hierarchized in this way is a city in which God lives and is seen. John says of this: He took me up in spirit to a mountain great and high, and showed me the holy city Jerusalem. And in the same chapter, he says that it was measured to twelve thousand stadia. And, later, that the length and the height and the breadth of it are equal. And that the measure of the wall was a hundred and forty-four cubits.

2. Si autem ducantur duodecim per duodecim, erunt centum quadraginta quatuor, numerus scilicet civitatis Ierusalem. Anima enim sic hierarchizata est civitas, in qua Deus habitat et videtur; de qua Ioannes: Sustulit me in spiritu in montem magnum et altum ⁴ ; et: Vidi sanctam civitatem, Ierusalem novamEt ibidem dicit, quod mensus est duodecim millia stadiorum ⁶ ; et post, quod longitudo et latitudo et altitudo aequalia sunt ¹ , et mensura murorum centum quadraginta quatuor cubitorum ⁸ .

3. How can this be? See what is said toward the end of the Apocalypse.. Toward the middle, it is said: I saw ... the Lamb . . . standing upon Mount Sion, and with Him a hundred and forty-four thousand having His name and the name of His Father written on their foreheads. But at the opening of the sixth seal, it is said in the Apocalypse: And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried with a loud voice to the four angels, who had it in their power to harm the earth and the sea, saying, "Do not harm the earth or the sea or the trees, till we have sealed the servants of our God on their foreheads." And I heard the number of those who were sealed, out of every tribe of the children of Israel; of the tribe of Juda, twelve thousand sealed, etc. The tribe of Dan is not counted, but Manasses is counted instead of Dan, and Joseph instead of Ephraim. In Deuteronomy, ¹ Simeon is omitted.

3. Quomodo potest hoc esse? Vide illud, quod dictum est, in fine Apocalypsis ⁹ ; circa medium autem dictum est: Vidi supra montem Sion Agnum stantem, e/ eo centum quadraginta quatuor millia, habentes nomen eius et nomen Patris eius scriptum in frontibus suis ¹⁰ . In apertione autem sexti sigilli dictum est in Apocalypsi: Vidi alterum Angelum ascendentem ab ortu solis, habentem signum Dei vivi, et clamavit quatuor Angelis, quibus datum est nocere terrae et mari, dicens: Nolite nocere terrae et mari neque arboribus, quoadusque signemus servos Dei nostri in frontibus eorum. Et audivi numerum signatorum, centum quadraginta quatuor millia signati ex omni tribu filiorum Israel Ex tribu Iuda duodecim millia signati ¹¹ etc. Tribus autem Dan non ponitur, sed Manasses ponitur pro Dan, et Ioseph pro Ephraim ¹² . In Deuteronomio non ponitur Simeon ¹³ .

4. This passage establishes that it was those who were upon Mount Sion who were sealed; also, that one of the angels who were to pour out the bowls —and, fittingly, it was the sixth — showed him the city the measure of which was a hundred and forty-four cubits. Toward the beginning of the Apocalypse, it is said of the sixth angel, that of Philadelphia: He who overcomes, I will make him a pillar in the temple of my God. . . . And I will write upon him the name of my God, and the name of the city . . . the new Jerusalem, which is mentioned only in the end. There are six times, of which the sixth has three periods and repose. And as Christ came in the sixth time, so it is fitting that the contemplative Church be born at the end. For the contemplative Church and the soul do not differ, except that the soul has within itself that which the Church has within many. For any contemplative soul has some measure of perfection through which to see the visions of God.

4. Primo ponit signatos, quia erant supra montem Sion, et postea, quod Angelus unus- de effundentibus phialas, qui oportet, quod sit sextus ¹⁴ , ostendit ei civitatem, cuius mensura centum quadraginta quatuor cubitorum ¹⁵ erat. Circa principium Apocalypsis dicitur sexto Angelo; scilicet Philadelphiae: Qui vicerit, faciam illum columnam in templo Dei mei et scribam super eum nomen meum et nomen civitatis novae Ierusalem ¹⁶ , de qua locutus non fuit nisi in fine. -- Sex sunt tempora, quorum sextum tempus habet tria tempora cum quiete. Et sicut Christus in sexto tempore venit, ita oportet, quod in fine generetur Ecclesia contemplativa. Ecclesia enim contemplativa et anima non differunt, nisi quod anima totum habet in se, quod Ecclesia in multis. Quaelibet enim anima contemplativa habet quandam perfectionem, ut videat visiones Dei.

5. It is lifted up, so that it may see Jerusalem in a threefold way: as standing in heaven, coming down from heaven, and going up to heaven. In no other way can the soul be contemplative. Isaias speaks of the first: Rise up in splendor, Jerusalem. No longer shall the sun be your light by day, nor the brightness of the moon shine upon you at night; the Lord shall be your light forever.

5. Sustollitur, ut videat Ierusalem tripliciter: in caelo consistentem, de caelo descendentem, ad caelum ascendentem. Aliter non est anima contemplativa. -- De primo Isaias: Surge, illuminare, Ierusalem ¹¹ ; et post: Non erit tibi amplius sol ad lucendum, et splendor lunae non illuminabit te, sed erit tibi Deus tuus in lucem sempiternam ¹⁸ .

6. For when the soul is lifted up by the influx into it of strength, light, and warmth, it worships piously, contemplates clearly, and enjoys holily, and through this, it comprehends in its own way the lasting eternity, the broad charity, the sublime power, and the deep wisdom of that Principle with which it must be concerned, so that it be Rachel most of all, that is, the Principle beheld, ² When the soul considers such things, it is a city having four sides to it, in that it considers how this Principle originates all things through sublime powers, governs all things through deep wisdom, restores all things through broad charity or benevolence, rewards all things through lasting eternity. And so, it understands the Sun Itself in terms of substance, power, and operation, and sees all things retraced to a Law existing forever.

6. Quando enim anima elevatur per influxum sibi vigorem, splendorem, ardorem, pie veneratur, clare contemplatur, sancte perfruitur, ac per hoc comprehendit secundum modum suum longam aeternitatem, latam caritatem, sublimem potentiam, profundam ¹⁹ sapientiam principii circa quod debet versari, ut sit Rachel primo, scilicet visum principium; quando haec considerat, tunc est civitas, habens quatuor latera civitatis ²⁰ , considerando, quomodo istud principium omnia originat per sublimem potentiam, omnia gubernat per profundam sapientiam, omnia reparat per latam caritatem sive benevolentiam, omnia remunerat per longam aeternitatem. Sic intelligit ipsum solem secundum substantiam, potentiam et operationem et videt omnia reducta ad legem aeternaliter existentem.

7. In the second place, it is lifted up to the vision of the city coming down from heaven, that is, of the assumed humanity4 Indeed, the Son of God descended to our humanity, and this, for Jerusalem, is to come down. But the souls do not come down. He said: "I am the bread that has come down from heaven," and with Him [came down] all the charismatic graces. Wisdom says: All good things together came to me in her company. And so, when the soul is lifted up by an influx into it of divine strength, light, and warmth, it worships piously, sees clearly, and enjoys holily, and through this it comprehends the marvelous origin, the marvelous fall, the marvelous ascent or ascending, the marvelous return. Then it has the four sides of the city coming down from heaven. I mean there is a marvelous origin in the nativity, a marvelous fall in the crucifixion, a marvelous ascent in the resurrection and ascension, and [there will be] a marvelous return at the time of the judgment.

7. Secundo elevatur ad contuendum civitatem de caelo descendentem, hoc est assumptam humanitatem. Filius enim Dei descendit ad nostram humanitatem, et hoc est descendere Ierusalem; animae enim non descendunt. Ego sum, inquit, panis vivus qui de caelo descendi ²¹ , et cum ipso omnia charismata gratiarum; in Sapientia: Venerunt mihi omnia bona pariter cum illa ²² . Quando ergo anima elevatur per influxum sibi divinitus vigorem, splendorem, ardorem, pie colit, clare speculatur sancteque perfruitur et per hoc comprehendit assumptae humanitatis mirabilem exortum, mirabilem occasum, mirabilem ascensum vel conscensum, mirabilem regressum; tunc habet quatuor latera civitatis de caelo descendentis. Mirabilem, inquam, exortum in nativitate, occasum in crucifixione, conscensum in resurrectione et ascensione, regressum ad iudicium.

8. Ecclesiastes shows these four when he says: The sun riseth, and goeth down, and returneth to his place: and there rising again, maketh his round by the south, and turneth again to the north. Marvelous was the origin: how the supersubstantial radiation was united to humanity in the womb, came forth from the womb; how He dwelled in the world, alive, shining and inflaming; how in death He condescended to die; how later He rose from the nether world, first into [His] body and then into heaven; and how He shall come back for the judgment. There was a marvelous duration of eternity in the union of the Godhead with humanity. For it is impossible to have a greater separation, short of the denial of God's existence: since it would be easier to separate an angel from its essence. The breadth of charity came about in death; the marvelous sublimity of power, in the ascension; the marvelous depth of wisdom will come about in the judgment. These are wondrous [realities] by which the soul is placed, so to speak, outside of itself.

8. Haec quatuor ostendit Ecclesiastes, dicens: Oritur sol et occidit et ad locum suum revertitur; ibique renascens gyrat per meridiem et flectitur ad aquilonem ²³ . Mirabilis fuit exortus, quo radius supersubstantialis unitur humanitati in utero, ex utero prodiit, et quomodo conversatus est in mundo vigens, lucens, inflammans; in morte, quomodo dignatus est mori; et post de inferis ascendit ad corpus et post in caelum; et quomodo regredietur ad iudicandum. -- Mira longitudo aeternitatis fuit in unione Divinitatis ad humanitatem. Nam separatio fuit impossibile maius, quod sit post Deum non esse, quia facilius esset, separari Angelum a suo esse. Latitudo caritatis fuit in morte; mira sublimitas potentiae in ascensione, mira profunditas sapientiae erit in iudicio. Haec sunt admirabilia, quibus anima ponitur quasi extra se.

9. In the third place, for the soul to be hierarchized, it is necessary that it see the city going up into heaven. And that is when, through infusion into it of divine strength, light and warmth by the eternal Sun, it piously venerates, clearly speculates, and holily enjoys, and in so doing, comprehends the indissoluble bond of divine charity, the irrevocable gift of divine charity, the incomparable fire of divine charity, and the incomprehensible consolation of divine charity. Then it sees the city of God as it were in itself, and it has four sides, of which [Paul writes] to the Ephesians: Being rooted and grounded in love, you may he able to comprehend with all the saints what is the breadth and length and height and depth, etc.

9. Tertio ad hoc, quod sit hierarchica, necesse est, ut videat civitatem in caelum ascendentem. Et hoc est, quando per infusum sibi divinitus vigorem, splendorem, ardorem a sole aeterno pie veneratur, praeclare speculatur, sancte perfruitur, ac per hoc comprehendit divinae caritatis indissolubile vinculum, divinae caritatis incoarctabile donum, divinae caritatis insuperabile incendium, divinae caritatis incomprehensibile solatium; tunc videt civitatem Dei, scilicet se ipsam, et habet quatuor latera, de quibus ad Ephesios: In caritate radicati et fundati, ut possitis comprehendere cum omnibus Sanctis, gz^ze sit latitudo et longitudo et sublimitas et profundum ²⁴ etc.

10. For there is not as yet any city of God, nor anyone sealed, unless you are sealed by the Holy Spirit for the purpose of pious veneration, and are able to comprehend through this what things are in God and through God and with God: an indissoluble bond [consisting in] the justification of predestination by which [God] always loves and always has loved and always will love the predestined with eternal charity; unless you understand the irrevocable gift [which consists] in the creation of all things, which He created freely and adorned, and to every one of which He gave mode, species, and order; thirdly, the incomparable fire of love, in delivering [His] Son [to us]; fourthly, the incomprehensible consolation, when you consider that God will glorify body and soul, in order that they be absorbed and inebriated by the heavenly dew.

10. Non es enim adhuc civitas Dei nec signatus, nisi signeris Spiritu sancto ad pie venerandum, et per hoc possis comprehendere, quae sunt in Deo et per Deum et apud Deum: indissolubile vinculum in praedestinationis ratione, qua diligit semper et semper dilexit et semper diliget praedestinatos aeterna caritate ²⁵ ; nisi comprehendas incoarctabit donum in universarum rerum conditione, quas libere condidit et ornavit et cuilibet dedit modum, speciem et ordinem; tertio, insuperabile caritatis incendium in Filii traditione; quarto incomprehensibile solatium, quando consideras, quod Deus glorificabit corpus et animam, ut absorbeantur et inebrientur a rore caeli.

11. But it is fitting that the seal of truth be impressed upon the soul, by which also the soul becomes an enclosed garden, a fountain sealed. The first seal consists in its having the indissoluble bond of charity, which occurs when the soul loves in such a way that it says: Who shall separate us i from the love of Christ? Shall tribulation, or distress, or persecution, or hunger, etc. Not that man could never fall away from charity, but when he does, that he never think of sinning. The second [seal] consists in this, that [the soul] has the irrevocable gift of divine charity, so that it loves everything God loves, both friends and enemies, both strangers and neighbors. Hence, the charity of God is poured forth in our hearts. Through these means, then, the soul diffuses itself in order that it may love every good, and nothing but good.

11. Sed oportet, quod signum veritatis imprimatur in animam, per quod etiam anima fit hortus conclusus, fons signatus ²⁶ . -- Primum signum, ut habeat caritatis indissolubile vinculum, scilicet quando anima sic diligit, ut dicat: Quis nos separabit a caritate Christi? Tribulatio, an angustia, an persecutio, an fames ²⁷ etc.; non, quin homo possit cadere a caritate, sed quando sic est, ut cogitet nunquam peccare. -- Secundo, ut habeat divinae caritatis incoarctabile donum, ut diligat omnia, quae diligit Deus, et amicos et inimicos et extraneos et propinquos. Unde: Caritas Dei diffusa est in cordibus nostris ²⁸ . Per hanc enim anima se diffundit ad diligendum omne bonum et solum bonum.

12. Furthermore, this charity gives to the soul a fire. Hence, in the Canticle, Set me as a seal on your heart... for stern as death is love,~ when it loves to such a degree that it is totally carried up to the supremely desirable, and sees prosperity as nothing, and adversity as nothing, since all things are like a single straw in a furnace. If a man should give all the substance of his house for love, he shall despise it as nothing. Now, the fourth seal consists in this, that the soul perceives an incomprehensible consolation that grows so much within it that it is unable both to comprehend it and to explain it to others. The Canticle says of this: Eat, friends; drink! Drink freely of love! And this inebriated soul says: The king brought me into the cellar of wine. And earlier: The king hath brought me into his storerooms4 This occurs when the soul is beside itself, like a drunken man who does not know what he is doing. Hence, Paul did not know whether he was in the body ... or out of the body. Of this seal, the Psalm says: Shew me a token for good, that they who hate me may see, and be confounded.

12. Ulterius, haec caritas dat animae incendium; unde in Cantico: Pone me ut signaculum super cor tuum, quia fortis est ut mors dilectio ²⁹ , quando sic diligit, ut in summe desiderabile totaliter feratur et pro nihilo habeat prospera, pro nihilo adversa, ut sint omnia quasi festuca una in fornace; si dederit homo omnem substantiam domus suae pro dilectione, quasi nihil despiciet eam*. -- Quarta signatio est in hoc, quod anima sentiat incomprehensibile solatium, quod taliter dilatetur in se, quod nec ipsa possit comprehendere nec aliis explicare. De quo in Cantico: Comedite, amici, et inebriamini carissimi ³¹ . Haec inebriata dicit: Introduxit me rex in cellam vinariam ³² ; et prius: Introduxit me rex in cellaria sua ³³ , quando alienatur, sicut homo ebrius, qui nescit, quid faciat; unde Paulus nescivit, utrum in corpore esset, an extra corpus ³⁴ . -- De hoc signo Psalmus: Fac mecum signum in bonum, ut videant qui oderunt me et confundantur^ ⁵ .

13. And Paul says of it: You too,... were sealed with the Holy Spirit of the promise. Through this seal, the friends are distinguished from the enemies, free men from slaves, heavenly men from the earthly. This seal is imprinted on the forehead of the contemplative soul and on the foreheads of the elect. This seal was imprinted on those standing upon Mount Sion. In the Second Epistle to Timothy, it is written: The sure foundation of God stands firm. This is the seal by which the Lord knows who are His. He knows through an express seal through which the soul calls upon the name of the Lord out of its inner depths.

13. De isto signo Paulus: Signati estis spiritu adoptionis ³⁶ . Per hoc signum discernuntur amici ab inimicis, liberi a servis, caelestes a terrenis. Hoc signum imprimitur in fronte animae contemplativae et in frontibus electorum. Hoc signum fuit in signatis supra montem Sion ³⁷ ; in secunda ad Timotheum: Firmum fundamentum Dei stat ³⁸ ; hoc est signum, quo novit Dominus, qui sunt eius ³⁹ ; novit per signum expressum, per quod anima invocat nomen Domini ab intimis.

14. This is how the contemplative soul is sealed by God. Hence, in reference to the sixth angel, it is said that an angel appeared, having the seal of the living God. That was when Jerusalem was shown as standing in heaven. And to this angel appeared an expressive seal, as regards the manner of living in conformity with this seal, which is what was sealed (signified): Of the tribe of Juda, twelve thousand sealed; etc. And that is, that everyone who possesses this thrice-uplifting light must have a threefold perfection corresponding to love. Hence, to seal in this manner is to bind [oneself] to this through a promise and to impress a seal that would correspond to this seal of love.

14. Sic anima contemplativa signatur a Deo. Unde sub sexto Angelo dicitur, quod apparuit Angelus habens signum Dei vivi* ⁰ , hoc fuit in assignatione Ierusalem ut in caelo consistentis. Huic Angelo apparuit signum expressivum, quantum ad modum vivendi consonum isti signo, quod est, quod signatur: Ex tribu Iuda duodecim millia signati ⁴¹ etc.; et hoc est: qui habet hanc triplicem lucem elevantem, triplicem oportet quod habeat perfectionem respondentem caritati. Unde signare hoc modo est per professionem ad hoc alligare et imprimere signum, ut respondeat illi signo caritatis.

15. Now, this perfection consists in the description of the city, that is, that the soul have within itself a divine worship of God, a divine bond with God, a divine zeal for God, and a divine sense of God. The worship is in the east, the bond in the south, the zeal in the north, and the sense in the west. And there are three doors to the east, three to the west, three to the south, and three to the north. Worship has two companions, one that comes before, the other after4 For perfect worship, three things are necessary: a veridical profession of eternal truth, a humble veneration of the supreme majesty, and a manly preservation of inner holiness. Wherefore three doors are placed to the east.

15. Haec autem perfectio consistit in descriptione civitatis, scilicet quod anima habeat in se divinum Dei cultum, divinum Dei nexum, divinum Dei zelum, divinum Dei sensum. Cultus est in oriente, nexus in meridie, zelus in septentrione, sensus in occidente. Et sunt tres portae ad orientem, tres ad occidentem, tres ad meridiem, tres ad septentrionem ⁴² . -- Cultus habet duos comites: unum antecedentem, alterum subsequentem. Ad perfectum cultum tria sunt necessaria, scilicet aeternae veritatis veridica Professio, supernae maiestatis humilis veneratio, internae sanctitatis virilis custoditio. Unde ponuntur tres portae ad orientem.

16. Of the tribe of Juda, twelve thousand sealed. For these were ranked, not in relation to carnal generation, for Juda was not the first son, but according to spiritual generation. Juda, ³ indeed, is understood to mean "profession," and this is the foundation, for the spiritual foundation is faith, upon which the Church is built. This, then, is primary: that with you there be an integral profession of perfect belief and assent.

16. Ex tribu Iuda duodecim millia signati. Isti enim non ordinantur secundum carnalem generationem, quia Iudas non fuit primus filius, sed ordinantur secundum spiritualem. Iudas enim interpretatur confessio ⁴³ ; et haec est fundamentum, quia spirituale fundamentum fides est, super quam fundatur Ecclesia. Hoc est ergo primum, ut apud te sit integra confessio veritatis, perfecta credulitas et assensus.

17. Second, there is needed humble veneration of the supreme majesty, and that occurs when a man considers the hugeness of his crimes and the immensity of God's severity. Wherefore there follows: Of the tribe of Ruben, twelve thousand sealed. Ruben is understood to mean "son of vision."

17. Secundo requiritur supernae maiestatis humilis veneratio; et hoc est, quando homo considerat proprii sceleris immanitatem et divinae severitatis immensitatem. Et ideo sequitur: Ex tribu Ruben duodecim millia signati ⁴⁴ . Ruben interpretatur filius visionis.

18. Third, there is needed manly preservation of inner holiness, so that man be so girded in advance, girded against everything, that he be in control of all outpourings. Hence, also, priests were forbidden to drink wine or any inebriating liquid when they entered the temple for service. The same is evident also from the prescription concerning cleanliness. Now, this cleanliness is of the heart. Wherefore there follows: Of the tribe of Gad, twelve thousand sealed. Gad ⁴ is understood to mean "girded."

18. Tertio requiritur internae sanctitatis virilis custoditio, ut sic sit homo praecinctus, accinctus contra omnia, restrictor omnium defluxionum. Unde etiam sacerdotes prohibebantur bibere vinum et omne, quod inebriare poterat, quando intrabant templum ad ministrandum ⁴⁵ . Patet etiam de praescriptione munditiae. Ista autem munditia est cordis. -- Et ideo sequitur: Ex tribu Gad duodecim millia signati ⁴⁶ . Gad interpretatur accinctus.

19. But true worship is insufficient without perfect bond, for charity teaches the worship and the love of God. And this comes about when the soul despises lowly things, tends to supreme values, and expands on the intermediate level, in such a way that it has sublimation in the highest things, separation from the lowest, and expansion on the intermediate level. And this consists in the foremost desire for eternal beatitude, an expanded disposition toward heavenly love, and a perfective contempt for worldly prosperity or possessions. These three are understood through the three next [groups of those who were] sealed.

19. Non sufficit autem verus cultus, nisi sit perfectus nexus, quia caritas docet Deum colere et amare; et hoc est, quando anima infima contemnit, summa appetit, in medio dilatatur, ita quod in supremo habet sublimationem, in imo sequestrationem, in medio dilatationem; et hoc est sempiternae beatitudinis appetitus praecipuus, supernae dilectionis affectus dilatatus, mundanae prosperitatis vel possessionis contemptus perfectivus. Haec tria intelliguntur per tres signatos sequentes.

20. Hence, there must be in the soul a true contempt in order that the longing for beatitude be in the first place. Wherefore there follows: Of the tribe of Aser, twelve thousand sealed. Aser is understood to mean "happy," that is, rich with food, providing dainties for kings. But happy is the man who is transported by love into supreme beatitude.

20. Necesse est ergo, ut in anima sit contemptus verus, ut sit primo beatitudinis appetitus. Et ideo sequitur: Ex tribu Aser duodecim millia signati* ¹ . Aser interpretatur beatus ⁴⁸ , scilicet pinguis panis, praebens delicias regibus ⁴⁹ . Beatus autem est qui in beatitudinem summo amore transfertur.

21. Then, there follows an expanded disposition toward heavenly love, wherefore there comes next: Of the tribe of Nephthali, twelve thousand sealed. Nephthali ⁵ is understood to mean "breadth," and it means that all those who want to have the bond of charity must have their affective powers well disposed toward all. But this they cannot have as long as they are lovers of their own private good.

21. Deinde sequitur supernae dilectionis dilatatio. Et ideo sequitur: Ex tribu Nephtali duodecim millia signati*. Nephtali interpretatur latitudo et significat, quod quicumque vult habere caritatis nexum, quod habeat ordinatum affectum ad omnes; sed hoc habere non possunt, si sint privati boni amatores.

22. Hence, it is fitting that there be contempt for all things. Wherefore there follows: Of the tribe of Manasses, twelve thousand sealed. Manasses is understood to mean "oblivion." For some men despise earthly things, but do not give them up. Others give them up, but do not despise them. Others again despise them and give them up, but do not forget them. When the soul gives up and forgets, then there is perfection, and this is indicated in the sixth place. Forget your people and your father's house. As Augustine ⁶ writes, "He loves you less if, besides You, he loves something else not on account of You." Manasses, then, is in the sixth place. He was the son of Joseph who [in turn] was the twelfth son of Jacob. And so, it is not without mystery that he is in the sixth place.

22. Ideo oportet, quod sit contemptus omnium. Et ideo sequitur: Ex tribu Manasse duodecim millia signati ⁵¹ . Manasses interpretatur oblivio. Aliqui enim despiciunt mundialia, sed non deserunt; alii deserunt, sed non despiciunt; alii despiciunt et deserunt, sed non obliviscuntur. Quando ergo anima dimittit et obliviscitur, tunc est perfectio; et ista collocatur in sexto loco; Psalmus: Obliviscere populum tuum et domum patris tui ⁵² . Augustinus: «Minus te amat qui tecum aliquid amat, quod non propter te amat». -- Manasses igitur ponitur sexto loco, qui fuit filius Ioseph, qui fuit undecimus filius Iacob. Unde non sine mysterio ponitur sexto loco.

23. In the third place, there must be in the contemplative soul perfect zeal, so as to love in such a way that it rejects all evil. Now, there are two companions to the zeal of charity, piety that comes before, and patience that follows. For some men are pious zealots, and later they turn to the fury of impatience. Then, there will be three doors to the north, the affective condescension of kindly mercy, the emulating rectitude of severe control, and the victorious bearing of cruel or human tribulations. In this manner the city is defended against the north wind.

23. Tertio, in anima contemplativa oportet quod sit perfectus zelus, ut sic amet, quod omne malum repellat. Duo autem sunt comites zeli caritatis, scilicet pietas praecedens et patientia subsequens; quia aliqui sunt pii zelatores, et postea convertuntur in furorem impatientiae. Et tunc erunt tres portae ad aquilonem, scilicet benignae miserationis affectuosa condescensio, severae districtionis aemulatoria rectitudo, acerbae vel humanae tribulationis victoriosa perpessio; et sic est contra aquilonem civitas munita.

24. And hence, there follow three [groups of those who were] sealed. The first: Of the tribe of Simeon, twelve thousand sealed. Simeon ⁷ is understood to mean "listening to sorrow," and signifies mercy toward the neighbor. This Simeon is just and devout, receiving Christ in his arms. Unless a man be merciful, he is unworthy of receiving the One who came down from heaven for mercy's sake.

24. Et ideo sequuntur tres signati: primus, ex tribu Simeon duodecim millia signati ⁵³ . Simeon interpretatur audiens moerorem, et significat miserationem ad proximum. Iste Simeon est iustus et timoratus, recipiens Christum inter brachia. Nisi enim homo sit misericors, non est dignus recipere illum qui propter misericordiam descendit de caelo.

25. Then, because mercy without emulating rectitude is worthless, there follows: Of the tribe of Levi, twelve thousand sealed. Levi is understood to mean "added." Levi received the priesthood on account of his zeal, wherefore he killed his idolatrous brother-priests. Phineas likewise obtained the priesthood because of zeal, and Mathathias and his descendants, because of zeal, obtained the priesthood and leadership, and they lasted until Herod. Levi ⁸ signifies "prelates" who must have the spirit of severity and piety, as did Moses who, in spite of his extreme meekness, broke the tablets. By contrast, Heli, who was remiss, died together with his sons. Hence greater damage comes from a prelate who is merciful and rejects all rigor of discipline than from another who is rigidly merciless. In this sense is the passage of Ecclesiasticus understood: Better a man's harshness than a woman's indulgence.

25. Deinde, quia misericordia sine rectitudine aemulatoria nihil valet; ideo sequitur: Ex tribu Levi duodecim millia signati ⁵⁴ . Levi interpretatur additus; Levi enim accepit sacerdotium propter zelum, unde interfecit fratres suos idololatras ⁵⁵ . Phinees similiter adeptus est sacer- dotium propter zelum ⁵⁶ , et Mathathias et filii eius propter zelum adepti sunt sacerdotium et principatum ⁵⁷ et duraverunt usque ad Herodem. Levi significat praelatos, qui debent habere spiritum severitatis et pietatis, ut Moyses, qui cum esset mitissimus, confregit tabulas ⁵⁸ ; econtra Heli, qui, quia fuit remissus, ipse mortuus est et filii eius ⁵⁹ . Unde plus nocet praelatus misericors abiiciens omnem rigorem disciplinae quam praelatus rigidus sine misericordia. Et ita intelligitur illud Ecclesiastici: Melior est iniquitas viri quam mulier benefaciens ⁶⁰ .

26. In the third place, it is fitting that there be a victorious bearing of worldly tribulations. Indeed, the man who assumes them must prepare himself for suffering. Wherefore Christ overturned the tables in His zeal. Later, when they sought Him, He showed Himself. Hence, the patient man shows much good sense. There is no doubt that those whose tables He overturned were then clamoring: "Crucify Him!" Wherefore there follows: Of the tribe of Issachar, twelve thousand sealed. Issachar is understood to mean "sturdy ass," and actually an ass bears a cross on its shoulders. It must always be ready to bear this cross. But the [true] interpretation is not "sturdy ass," but "reward," and it represents a man armed with love of the reward. Hence, in Matthew: Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil against you, for My sake. Rejoice and exult, because your reward is great in heaven. And he said that once he was speaking with Brother Aegidius, who told him that we are not wise compared to Francis, the wise merchant: but we waste our substance, for we should pay a denarius to a man for him to strike us. And we do not even have the wisdom of the ass that bears its burden, and the more blows and insults it receives, the better it carries its load. And so, the obedient man should not let go any [potential] good. On the contrary, he should do better on account of any kind of tribulation, otherwise he is not a contemplative.

26. Tertio, oportet, quod sit mundanae tribulationis victoriosa perpessio. Qui enim corripit debet se praeparare ad patientiam. Unde Christus subvertit mensas in zelo ⁶¹ , et post, quando quaerebant eum, exhibuit se; unde: Qui patiens est multa gubernatur sapientia ⁶² . Non est dubium, quod illi quorum mensas subverterat, postea clamabant: Crucifige eum ⁶³ . -- Ideo sequitur: Ex tribu Issachar duodecim millia signati ⁶⁴ . Issachar interpretatur asinus fortis ⁶⁵ , et ad litteram asinus crucem habet in spatulis. Hanc crucem ferre debet semper esse paratus. Non est autem eius interpretatio asinus fortis, sed merces ⁶⁶ ; et significat virum, qui amore mercedis est armatus. Unde in Matthaeo: Cum maledixerint vobis et persecuti vos fuerint et dixerint omne malum adversum vos mentientes propter me; gaudete et exultate, quoniam merces vestra copiosa est in caelis ⁶¹ . -- Et dicebat, quod semel loquebatur cum fratre Aegidio, qui dicebat sibi, quod non sumus sapientes, sicut beatus Franciscus sapiens mercator fuit; sed nos dissipamus substantiam, quia deberemus dare unum denarium, ut homo alapam nobis daret; sed nos nec habemus sapientiam asini, qui portat sarcinam suam, et ubi plus percutitur et plura vituperia sibi dicuntur, tanto melius portat. Sic homo obediens nullum bonum debet dimittere, immo melius facere propter quamcumque tribulationem, nec aliter est contemplativus.

27. On the western side [of the city], there is a perfect sense of God. And this sense makes us contemplate, and as companions, it has the stability! of repose and the excess of joy. For in repose there can be stability together with thinking and contemplating, ⁹ that is, in the west, where there is repose, conciliation, darkness or entering into darkness. For this sense, there is need of the peaceful stability of the sublime mansion, the clear view of wise judgment, and the ecstatic excess of sweet consolation.

27. Ex parte occidentis est perfectus Dei sensus; et hic sensus facit nos contemplari et comites habet statum quietum et excessum iucundum. In quiete enim potest esse status cogitandi et contemplandi, in occidente scilicet, ubi est quies, conciliatio, caligo sive introitus in caliginem. -- Ad istum sensum requiritur sublimis mansionis pacificus status, sagacis discretionis perspicuus conspectus vel contuitus, suavis consolationis ecstaticus excessus.

28. It is good to have the sign of Zabulon, ¹⁰ which is "a dwelling of fortitude," which implies the first stability. Because Thou, O Lord, art my hope. Hence, the name of the Lord is a strong tower; the just man runs to it and is safe. He alone is at peace who fixes himself upon that with which there is no change, no shadow of alteration. Hence, in Thee, O Lord, have I hoped, let me never he confounded.

28. Oportet habere signum Zabulon, quod est habitaculum fortitudinis, qui habet statum primum; Psalmus: Quoniam tu es, Domine, spes mea unde: Turris fortissima nomen Domini, ad illam confugiet iustus®. Ille solus est pacatus, qui figit se in illo, in quo non est transmutatio nec vicissitudinis obumbratio ⁷⁰ . Unde: In te, Domine, speravi, non confundar in aeternum ¹¹ .

29. Second, there must be the clear view of wise judgment, so that, as the dove staying over water can see the bird of prey, ¹¹ man too may see in Scriptures. And this pertains to Joseph, which is understood to mean "growing." Joseph is a growing son, a most handsome son, the savior of Egypt, the leader of his brothers, meaning that he has that judgment by which a man is guide and instructor to others: and this pertains to wisdom. And he is in the eleventh place, so that he can gather the wheat, not the leaves, but the documents of truth in Holy Scripture, and that he can pour it out again later for the salvation of the people. This is the sixth angel, [the one] of Philadelphia, "saving the inheritance." This one provides wheat against future famine.

29. Secundo, oportet habere sagacis desiderii perspicuum contuitum, ut, sicut columba videt super aquas residens avem rapacem, sic homo videat in Scripturis. Et hoc pertinet ad Ioseph, qui interpretatur accrescens; Filius accrescens Ioseph ⁷² , filius pulcherrimus ⁷³ , salvator Aegypti ⁷⁴ , princeps fratrum ⁷⁵ , significat discretionem, per quam homo est aliorum rector et instructor; et hoc sagacitatis est. Et est in duodecimo loco, ut frumenta colligat, non folia, sed documenta veritatis in Scripturis sacris, et postea refundat ad salutem populi. -- Hic est Angelus sextus Philadelphiae ⁷⁶ , salvans hereditatem. Hic providet frumenta contra famem futuram.

30. Finally, there is the ecstatic taste of sweet contemplation. It is written: Of the tribe of Benjamin, twelve thousand sealed. Benjamin, the son of the right hand, the son of... pain, in giving birth to whom Rachel died, and yet, Benjamin, the best beloved of the Lord ... as in a bride chamber shall he abide all the day. And this signifies the ecstatic excess of contemplation. The son of Jacob is not born to anything beyond this. Here is sleep with excess. No one attains this sealing unless he has gone through all the preceding ones.

30. Ultimo est suavis contemplationis gustus ecstaticus. Ex tribu, inquit, Beniamin duodecim millia signati ⁷⁷ . Filius dexterae Beniamin, filius doloris ⁷⁸ , in cuius partu mortua est Rachel, et tamen Beniamin amantissimus Domini tota die quasi in thalamo morabitur ⁷⁹ ; et significat ecstaticum excessum contemplationis. Ultra hunc non nascitur filius Iacob. Hic est sopor cum excessu. Ad hanc signationem nullus venit, nisi transeat omnes praecedentes.

31. These seals, then, are found in a twofold perfection: a series of twelve, which is a number of abundance, and of a thousand, which derives from a multiplication of ten by itself in a perfect way. Indeed, ten times ten are a hundred, and ten times a hundred are a thousand. No one receives this signification, unless he is the one who has the pebble, and upon the pebble a new name written, which no one knows except him who receives it. This is the tree of life: there man enjoys life. Hence, blessed are they who wash their robes that they may have the right to the tree of life. And he said: I have wanted to lead you to this tree of life. King Solomon hath made him a litter of the wood of Libanus. The pillars thereof he made of silver, the seat of gold, the going up of purple: the midst he covered with charity. The seat of gold is contemplative wisdom. And this no one has, except one who has the pillars of silver, which are the virtues buttressing the soul. The going up of purple is charity which makes [the soul] go up to the higher things and down to the lower.

31. Hae signationes consistunt ex duplici perfectione, scilicet duodenario qui numerus abundans est, et ex mille, qui consurgit ex denario in se replicato replicatione perfecta; decies enim decem sunt centum, et decies centum sunt mille. Hanc signationem nemo accipit, nisi ille qui habet calculum, in quo est nomen, quod nemo scit, nisi qui accipit ⁸⁰ ; hoc est lignum vitae, hic fruitur homo vita. Unde: Beati qui lavant vestimenta sua et intrant per portas civitatis, ut sit potestas eorum in ligno vitae ⁸¹ . -- Et dicebat: Ad hoc lignum vitae volui vos adducere. Ferculum fecit Salomon de lignis Libani, columnas fecit argenteas, reclinatorium aureum, ascensum purpureum media caritate constravit ⁸² . Reclinatorium aureum est sapientia contemplativa. Hanc nullus habet, nisi qui habet columnas argenteas, quae sunt virtutes stabilientes animam; ascensus purpureus est caritas, quae facit ascendere ad superiora et descendere ad inferiora. EXPLICANT COLLATIONES IN HEXAEMERON

Epilogue

2400 EPILOGUE! There still remains the vision of the fifth day proposed in the beginning of the work, that is, the vision of intelligence lifted up by the spirit of prophecy: by which exercises of contemplation, by which virtues, and by which documents of Sacred Scripture the human soul is enlightened along the way, so that through uncreated wisdom, by a new and singular manner of dwelling mobile beyond all motion, it would be enlightened by a gratuitous enlightenment toward predicting the future, speaking at a distance, opening the secrets of the hearts, insofar as it pleases the Lord to communicate to it the uncertain and hidden things of divine wisdom, as He deigned to open them to many of those most dear to Him, as is evident of many both in the New and the Old Testaments. For this vision is by no means the smallest part of spiritual life. In addition, there is also the sixth vision proposed in the beginning, that is, the vision of intelligence absorbed in God through mental rapture; that is, by which exercises and gifts the soul of the contemplative approaches the ecstatic excess of the mind, which also procure revelations and sweetness to the enraptured soul, in the measure in which the authority and mystery of sacred Scriptures suggest. And this is the ultimate part of the spiritual life along the way. And through this sixth vision, man is made to be formed into a living being, after which God finally reposes in the soul of the contemplative, ceasing to grant any new gift. And the soul itself, although suffering the state of pilgrimage, reposes in God, ceasing [to participate] in any new activities of the human life in the state of pilgrimage. There is also added the final vision, that is, the vision of intelligence consummated in the state of glory, when there comes about a return of the soul to the body, covering what and how it will see in this state of glory. These three visions would have exceeded the first four. But alas, alas, as a higher state and an excess of life overcame the lord and master, they did not permit him to continue this work. But these things I have noted in relation to the four visions are such as I have been able to gather into this notebook from the mouth of the speaker. Two other companions took notes with me, but, on account of their excessive confusion and illegibility, these notes were of no use whatsoever, except perhaps to them. After my copy, which could be read by several of the listeners, was corrected, the author of the work and several others certified that they were grateful to me. Many days later, the reverend father Friar Thomas, Minister for Upper Germany, granted me much time and many books, so that I could go over what I had written in a hasty hand. And I attempted to recollect in an orderly manner with the help of memory, recalling how I had heard the voice of the lecturer, and of sight, how I had recorded his gestures, which usually help memory, according to the Philosopher, in the book "On Memory and Reminiscence." Yet I did not add a single thing that he himself had not said, except that I identified more completely than he had the different books of the Philosopher. Otherwise I did not add anything, except that I added references to his quotations. This work was read and composed in Paris, the year of the Lord 1273, between Easter and Pentecost, in the presence of certain Masters and Baccalaureates in Theology and other friars, numbering a hundred and sixty.