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Coll. 23

Collationes in Hexaëmeron · Collatione 23

Textus Latinus
p. 444
The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

COLLATIO XXIII.

De quarta visione tractatio quarta, quae continuat agere de tertio obiecto huius visionis, quod est ipsa anima hierarchizata.

Summarium

Introductio; repetitio; duodecim illustrationes et considerationes, 1. — Anima hierarchizata est civitas Dei descripta in Apocalypsi, 2. — Tres loci Apocalypsis de hac civitate et signatione animae; de sexto Angelo et sexto tempore, in quo est Ecclesia contemplativa, 3. 4. — Pars I. De triplici visione caelestis Ierusalem, quam anima contemplativa debet habere, ut sit civitas Dei respondens supernae civitati. Videt caelestem Ierusalem consistentem, descendentem, ascendentem, 5. — In visione prima sive civitatis consistentis considerantur quatuor attributa Dei, et anima fit civitas cum quatuor lateribus, 6. — Similiter fit in secunda visione sive civitatis descendentis, si considerantur assumtae humanitatis exortum, occasum, ascensum, regressum, 7. 8. — Similiter fit in tertia visione sive civitatis ascendentis, si considerantur caritatis vinculum, donum, incendium, solatium, 9. 10. — Signa horum quatuor imprimuntur animae, 11. 12. — De quarto signo specialiter; quod fuit in signatis super montem et est in anima contemplativa; necesse est, ut haec habeat modum vivendi consonum huic signo caritatis, 13. 14. — Pars II. De perfectione vitae necessaria, ut anima sit signata et respondeat supernae civitati. Secundum quatuor latera civitatis, quae singula habent tres portas, necessariae sunt quatuor virtutes, quae singulae habent tria exercitia; primo requiritur perfectus cultus Dei cum tribus exercitiis, 15. — Haec respondent signatis ex tribubus Iuda, Ruben et Gad, 16-18. — Secundo requiritur perfectus nexus Dei cum tribus exercitiis, quae respondent signatis ex tribubus Aser, Nephthali et Manasse, 19-22. — Tertio requiritur perfectus zelus Dei cum tribus exercitiis, quae respondent signatis ex tribubus Simeon, Levi et Issachar, 23-26. — Quarto requiritur perfectus Dei sensus cum tribus exercitiis, quae respondent signatis ex tribubus Zabulon, Ioseph et Beniamin, 27-29. — Epilogus, 30.

1. Fecit Deus duo luminaria magna, luminare maius, ut praeesset diei; et luminare minus, ut praeesset nocti, et stellas3. Dictum est, quomodo anima hierarchizatur in consideratione lucis solaris,

p. 445 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 Paulus1 loquitur multum, 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, 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 exemplatos 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 naturarum2 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 liberae3 omnes istae duodecim considerationes et habent ramos infinitos, de quibus fieret liber magnus.

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 Ioannes4: Sustulit me in spiritu in montem magnum et altum; et: Vidi sanctam civitatem, Ierusalem novam. Et ibidem dicit, quod mensus est duodecim millia stadiorum; et post, quod longitudo et latitudo et altitudo aequalia sunt, et mensura murorum centum quadraginta quatuor cubitorum.

3. Quomodo potest hoc esse? Vide illud, quod dictum est, in fine Apocalypsis5; circa medium autem dictum est: Vidi supra montem Sion Agnum stantem, et cum eo centum quadraginta quatuor millia, habentes nomen eius et nomen Patris eius scriptum in frontibus suis. In apertione autem sexti sigilli dictum est in Apocalypsi6: 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 etc. Tribus autem Dan non ponitur, sed Manasses ponitur pro Dan, et Ioseph pro Ephraim. In Deuteronomio7 non ponitur Simeon.

4. Primo ponit signatos, qui erant supra montem Sion, et postea, quod Angelus unus de effundentibus phialas, qui oportet, quod sit sextus8, ostendit ei civitatem, cuius mensura centum quadraginta quatuor cubitorum 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, de qua locutus non fuit nisi in fine. — Sex sunt tempora, quorum sextum tempus habet tria9 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. Sustollitur, ut videat Ierusalem tripliciter: in caelo consistentem, de caelo descendentem, ad caelum ascendentem. Aliter non est anima contemplativa. — De primo Isaias10: Surge, illuminare Ierusalem; et post: Non erit tibi amplius sol ad

p. 446 lucendum, et splendor lunae non illuminabit te, sed erit tibi Deus tuus in lucem sempiternam.

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 sapientiam principii, circa quod debet versari, ut sit Rachel primo, scilicet visum principium1; quando haec considerat, tunc est civitas, habens quatuor latera civitatis, 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. Secundo elevatur ad contuendum civitatem de caelo descendentem, hoc est assumtam 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 descendi2, et cum ipso omnia charismata gratiarum; in Sapientia: Venerunt mihi omnia bona pariter cum illa. Quando ergo anima elevatur per influxum sibi divinitus vigorem, splendorem, ardorem, pie colit, clare speculatur sancteque perfruitur et per hoc comprehendit assumtae 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. Haec quatuor ostendit Ecclesiastes3, dicens: Oritur sol et occidit et ad locum suum revertitur; ibique renascens gyrat per meridiem et flectitur ad aquilonem. 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 post4 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. 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 Ephesios5: In caritate radicati et fundati, ut possitis comprehendere cum omnibus Sanctis, quae sit latitudo et longitudo et sublimitas et profundum etc.

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 caritate6; nisi comprehendas incoarctabile 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. Sed oportet, quod signum veritatis imprimatur in animam, per quod etiam anima fit hortus conclusus, fons signatus7. — 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 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 nostris8. Per hanc enim anima se diffundit ad diligendum omne bonum et solum bonum.

12. Ulterius, haec caritas dat animae incendium; unde in Cantico9: Pone me ut signaculum

p. 447 super cor tuum, quia fortis est ut mors dilectio, 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 Cantico1: Comedite, amici, et inebriamini carissimi. Haec inebriata dicit: Introduxit me rex in cellam vinariam; et prius: Introduxit me rex in cellaria sua, quando alienatur, sicut homo ebrius, qui nescit, quid faciat; unde Paulus nescivit, utrum in corpore esset, an extra corpus2. — De hoc signo Psalmus: Fac mecum signum in bonum, ut videant qui oderunt me et confundantur.

13. De isto signo Paulus3: Signati estis spiritu adoptionis. 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 Sion4; in secunda ad Timotheum: Firmum fundamentum Dei stat; hoc est signum, quo novit Dominus, qui sunt eius; novit per signum expressum, per quod anima invocat nomen Domini ab intimis.

14. Sic anima contemplativa signatur a Deo. Unde sub sexto Angelo dicitur, quod apparuit Angelus habens signum Dei vivi5, 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 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. 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

p. 448 in meridie, zelus in septentrione, sensus in occidente. Et sunt tres portae ad orientem, tres ad occidentem, tres ad meridiem, tres ad septentrionem6. — 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. 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 confessio7; 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. 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 signati8. Ruben interpretatur filius visionis.

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 ministrandum9. Patet etiam de praescriptione munditiae. Ista autem munditia est cordis. — Et ideo sequitur: Ex tribu Gad duodecim millia signati10. Gad interpretatur accinctus.

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. Necesse est ergo, ut in anima sit contemptus verus, ut sit primo beatitudinis appetitus. Et ideo sequitur: Ex tribu Aser duodecim millia signati1. Aser interpretatur beatus, scilicet pinguis panis, praebens delicias regibus. Beatus autem est qui in beatitudinem summo amore transfertur.

21. Deinde sequitur supernae dilectionis dilatatio. Et ideo sequitur: Ex tribu Nephthali duodecim millia signati2. Nephthali 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. Ideo oportet, quod sit contemptus omnium. Et ideo sequitur: Ex tribu Manasse duodecim millia signati3. 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; Psalmus4: Obliviscere populum tuum et domum patris tui. 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 loco5.

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. Et ideo sequuntur tres signati: primus, ex tribu Simeon duodecim millia signati6. 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. Deinde, quia misericordia sine rectitudine aemulatoria nihil valet; ideo sequitur: Ex tribu Levi duodecim millia signati7. Levi interpretatur additus; Levi enim accepit sacerdotium propter zelum, unde interfecit fratres suos idololatras. Phinees similiter adeptus est sacerdotium propter zelum, et Mathathias et filii eius propter zelum adepti sunt sacerdotium et principatum et duraverunt usque ad Herodem. Levi significat praelatos, qui debent habere spiritum severitatis et pietatis, ut Moyses, qui, cum esset mitissimus, confregit tabulas8; econtra Heli, qui, quia fuit remissus, ipse mortuus est et filii eius. 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.

26. Tertio, oportet, quod sit mundanae tribulationis victoriosa perpessio. Qui enim corripit debet se praeparare ad patientiam. Unde Christus subvertit mensas in zelo9, et post, quando quaerebant eum, exhibuit se; unde: Qui patiens est multa gubernatur sapientia. Non est dubium, quod illi quorum mensas subverterat, postea clamabant: Crucifige eum. — Ideo sequitur: Ex tribu Issachar duodecim millia signati10. Issachar interpretatur asinus fortis, et ad litteram asinus crucem habet in spatulis. Hanc crucem ferre debet semper esse paratus. Non est autem eius interpretatio asinus fortis, sed merces; 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 exsultate, quoniam merces vestra copiosa est in caelis. — 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.

p. 449 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 contemplandi1, 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. Oportet habere signum Zabulon, quod est habitaculum fortitudinis2, 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. Unde: In te, Domine, speravi, non confundar in aeternum.

29. Secundo, oportet habere sagacis desiderii perspicuum contuitum, ut, sicut columba videt super aquas residens avem rapacem3, sic homo videat in Scripturis. Et hoc pertinet ad Ioseph, qui interpretatur accrescens; Filius accrescens Ioseph, filius pulcherrimus4, salvator Aegypti, princeps fratrum, significat discretionem, per quam homo est aliorum rector et instructor; et hoc sagacitatis est. Et est in undecimo loco, ut frumenta colligat, non folia, sed documenta veritatis in Scripturis sacris, et postea refundat ad salutem populi. — Hic est Angelus sextus Philadelphiae, salvans hereditatem5. Hic providet frumenta contra famem futuram.

30. Ultimo est suavis contemplationis gustus ecstaticus. Ex tribu, inquit6, Beniamin duodecim millia signati. Filius dexterae Beniamin, filius doloris, in cuius partu mortua est Rachel, et tamen Beniamin amantissimus Domini tota die quasi in thalamo morabitur, et inter humeros illius requiescet7; 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. Hae signationes consistunt ex duplici perfectione, scilicet duodenarii, 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 accipit8; 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. — Et dicebat: Ad hoc lignum vitae volui vos adducere. Ferculum fecit Salomon de lignis Libani; columnas fecit argenteas, reclinatorium aureum, ascensum purpureum media caritate constravit9. 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 inferiora10.

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EXPLICIUNT COLLATIONES IN HEXAËMERON.51

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English Translation

COLLATION XXIII.

On the fourth vision: the fourth treatment, which continues to treat of the third object of this vision, which is the soul itself made hierarchic.

Summarium

Introduction; repetition; twelve illustrations and considerations, 1. — The soul made hierarchic is the city of God described in the Apocalypse, 2. — Three passages of the Apocalypse concerning this city and the sealing of the soul; on the sixth Angel and the sixth time, in which is the contemplative Church, 3. 4. — Part I. On the threefold vision of the heavenly Jerusalem, which the contemplative soul ought to have, that it may be the city of God answering to the city above. It sees the heavenly Jerusalem standing, descending, ascending, 5. — In the first vision, that of the standing city, four attributes of God are considered, and the soul becomes a city with four sides, 6. — Likewise in the second vision, that of the descending city, if the rising, setting, ascent and return of the assumed humanity are considered, 7. 8. — Likewise in the third vision, that of the ascending city, if the bond, the gift, the fire, the comfort of charity are considered, 9. 10. — The signs of these four are impressed on the soul, 11. 12. — On the fourth sign specially; which was in those sealed on the mountain and is in the contemplative soul; it is necessary that this soul have a manner of living consonant with this sign of charity, 13. 14. — Part II. On the perfection of life necessary, that the soul be sealed and answer to the city above. According to the four sides of the city, each of which has three gates, four virtues are necessary, each of which has three exercises; first is required a perfect worship of God with three exercises, 15. — These answer to those sealed from the tribes of Judah, Reuben and Gad, 16-18. — Second is required a perfect bond with God with three exercises, which answer to those sealed from the tribes of Asher, Naphtali and Manasseh, 19-22. — Third is required a perfect zeal for God with three exercises, which answer to those sealed from the tribes of Simeon, Levi and Issachar, 23-26. — Fourth is required a perfect sense of God with three exercises, which answer to those sealed from the tribes of Zebulun, Joseph and Benjamin, 27-29. — The epilogue, 30.

1. God made two great lights, the greater light, to rule the day; and the lesser light, to rule the night, and the stars3. It has been said how the soul is made hierarchic in the consideration of the light of the sun,

secondly according as that sun is vigorous, resplendent, warm; the Father and the Son and the Holy Spirit is the origin of all illuminations or irradiations under the ground of excellence, influence, presiding; and secondly according as the soul is likened to the sun by conformity, by reason of the integrity of the hierarchic disposition and by reason of the threefold aspect; and these are six considerations. It is also made hierarchic in the consideration of the Church militant, in which there is a distinction according to the ground of processions, of ascents and of exercises, because the Church is considered in this way, and not otherwise, in which there is one head, one body, one food. Of her Paul1 speaks much, who was exercised in that consideration. Likewise the Psalter speaks much of her; and sometimes it speaks in the person of the one, sometimes in the person of the other. Whence in the Psalm: The Lord hath reigned, he is clothed with beauty, he touches on the head of the Church and its four orders. — Afterward it was said how the soul is made hierarchic in the contemplation of itself according to ascent and descent and re-ascent. And when the soul has these, there are and there come to be in it wonderful theories. Now it has twelve ninefolds: three exemplary ones in the sun, three exemplated ones in the heavenly hierarchy, and three in the sub-heavenly, and three in itself. These are the twelve illustrations, to which are added twelve considerations as it were twelve stars, namely of bodily natures2 etc.; so that the soul is always in the light; since it cannot stand still in one; and in the last is rest, namely in the ground of the exemplar in the homeland. — These, however, are not all at once in the way, but in the homeland all will be seen in one regard. Now all these twelve considerations are free3 and have infinite branches, of which a great book could be made.

2. Now if twelve be multiplied by twelve, there will be a hundred and forty-four, the number namely of the city of Jerusalem. For the soul thus made hierarchic is the city in which God dwells and is seen; of which John4 says: He took me up in the spirit onto a great and high mountain; and: I saw the holy city, the new Jerusalem. And in the same place he says that it was measured, twelve thousand furlongs; and afterward, that the length and the breadth and the height thereof are equal, and that the measure of the walls thereof is a hundred and forty-four cubits.

3. How can this be? See that which is said at the end of the Apocalypse5; but about the middle it is said: I saw upon mount Sion a Lamb standing, and with him a hundred forty-four thousand, having his name and the name of his Father written on their foreheads. And at the opening of the sixth seal it is said in the Apocalypse6: I saw another Angel ascending from the rising of the sun, having the sign of the living God, and he cried to the four Angels to whom it was given to hurt the earth and the sea, saying: Hurt not the earth nor the sea nor the trees, till we seal the servants of our God in their foreheads. And I heard the number of them that were sealed, a hundred forty-four thousand were sealed, of every tribe of the children of Israel. Of the tribe of Judah were twelve thousand sealed etc. Now the tribe of Dan is not set down, but Manasseh is set down for Dan, and Joseph for Ephraim. In Deuteronomy7 Simeon is not set down.

4. First he sets down those sealed, who were upon mount Sion, and afterward, that one Angel of those pouring out the vials, who must be the sixth8, shows him the city, whose measure was a hundred forty-four cubits. Near the beginning of the Apocalypse it is said to the sixth Angel, namely of Philadelphia: He that shall overcome, I will make him a pillar in the temple of my God, and I will write upon him my name and the name of the city of the new Jerusalem, of which he had spoken only at the end. — There are six ages, of which the sixth age has three9 ages together with the rest. And as Christ came in the sixth age, so it is fitting that the contemplative Church be brought forth at the end. For the contemplative Church and the soul do not differ, save that the soul has in itself as a whole what the Church has divided among many. For every contemplative soul has a certain perfection, that it may see the visions of God.

5. It is lifted up, that it may see Jerusalem in a threefold way: standing in heaven, descending from heaven, ascending to heaven. Otherwise it is not a contemplative soul. — Of the first, Isaiah10: Arise, be enlightened, O Jerusalem; and afterward: Thy sun shall no more

go down,

and thy moon shall not decrease: for the Lord shall be unto thee for an everlasting light.*

6. For when the soul is lifted up by an influx of vigour, brightness, ardour granted to it, it piously venerates, clearly contemplates, holily enjoys, and thereby comprehends, according to its measure, the long eternity, the broad charity, the sublime power, the deep wisdom of the Principle, about which it ought to be occupied, that it may be Rachel first, that is, the sight of the Principle1; when it considers these things, then it is the city, having the four sides of the city, by considering how that Principle originates all things by sublime power, governs all things by deep wisdom, restores all things by broad charity or benevolence, rewards all things by long eternity. Thus it understands the sun itself as to substance, power and operation, and sees all things brought back to the law eternally existing.

7. Secondly it is lifted up to gaze upon the city descending from heaven, that is, the assumed humanity. For the Son of God descended to our humanity, and this is the Jerusalem that descends; for souls do not descend. I am, he says, the living bread which came down from heaven2, and with him all the charisms of graces; in Wisdom: All good things came to me together with her. When, then, the soul is lifted up by an influx of vigour, brightness, ardour granted it from on high, it piously worships, clearly beholds and holily enjoys, and thereby comprehends the assumed humanity's wondrous rising, wondrous setting, wondrous ascent or mounting-up, wondrous return; then it has the four sides of the city descending from heaven. Wondrous, I say, rising in the nativity, setting in the crucifixion, mounting-up in the resurrection and ascension, return at the judgment.

8. These four Ecclesiastes shows3, saying: The sun riseth and goeth down, and returneth to his place; and there arising again, it compasseth by the south, and turneth to the north. Wondrous was the rising, by which the supersubstantial ray was united to humanity in the womb, went forth from the womb, and how he lived in the world, vigorous, shining, kindling; in death, how he deigned to die; and afterward from the world below ascended to the body and afterward into heaven; and how he shall return to judge. — Wondrous was the length of eternity in the union of the Godhead to the manhood. For separation was a greater impossibility than that4 God should not be, since it would be easier for an Angel to be separated from its being. The breadth of charity was in his death; wondrous the sublimity of power in the ascension, wondrous the depth of wisdom will be in the judgment. These are the wonders by which the soul is set as it were outside itself.

9. Thirdly, that it may be hierarchic, it is necessary that it see the city ascending into heaven. And this is when, through the vigour, brightness, ardour infused into it from on high by the eternal sun, it piously venerates, most clearly beholds, holily enjoys, and thereby comprehends the indissoluble bond of divine charity, the unconfinable gift of divine charity, the unconquerable fire of divine charity, the incomprehensible comfort of divine charity; then it sees the city of God, namely itself, and has four sides, of which to the Ephesians5: Being rooted and founded in charity, that you may be able to comprehend, with all the saints, what is the breadth and length and height and depth etc.

10. For you are not yet the city of God nor sealed, unless you are sealed with the Holy Spirit unto pious veneration, and thereby can comprehend what things are in God and through God and with God: the indissoluble bond under the ground of predestination, whereby he loves always and always loved and always will love the predestined with an eternal charity6; unless you comprehend the unconfinable gift in the founding of all things universally, which he freely created and adorned and gave to each its measure, kind and order; thirdly, the unconquerable fire of charity in the handing over of the Son; fourthly, the incomprehensible comfort, when you consider that God will glorify body and soul, that they may be absorbed and inebriated with the dew of heaven.

11. But it is fitting that the sign of truth be impressed on the soul, whereby the soul also becomes a garden enclosed, a fountain sealed up7. — The first sign, that it have the indissoluble bond of charity, namely when the soul so loves that it says: Who shall separate us from the charity of Christ? Shall tribulation, or distress, or persecution, or famine etc.; not that a man cannot fall from charity, but when it is such that it thinks it will never sin. — Secondly, that it have the unconfinable gift of divine charity, that it love all that God loves, both friends and enemies and strangers and kin. Whence: The charity of God is poured forth in our hearts8. For by this the soul spreads itself abroad to love every good, and only the good.

12. Further, this charity gives the soul a fire; whence in the Canticle9: Put me as a seal

upon thy heart, for love is strong as death, when it loves in such a way that it is borne wholly toward the supremely desirable, and counts prosperity as nothing, adversity as nothing, so that all things are as it were one splinter in the furnace; if a man should give all the substance of his house for love, he shall almost despise it as nothing. — The fourth signing is in this, that the soul feel an incomprehensible comfort, which so spreads abroad in itself that it can neither comprehend it itself nor explain it to others. Of which in the Canticle[^p447-1]: Eat, O friends, and drink, and be inebriated, my dearly beloved. She, being inebriated, says: The king brought me into the wine cellar; and before: The king brought me into his storerooms, when she is carried out of herself, like a man who is drunk, who knows not what he does; whence Paul did not know whether he was in the body, or out of the body[^p447-2]. — Of this sign the Psalm: Show me a sign for good, that they who hate me may see and be confounded.*

13. Of this sign Paul says3: You are sealed with the spirit of adoption. By this sign friends are discerned from enemies, the free from slaves, the heavenly from the earthly. This sign is impressed on the forehead of the contemplative soul and on the foreheads of the elect. This sign was in those sealed upon mount Sion4; in the second to Timothy: The sure foundation of God standeth firm; this is the sign, by which the Lord knoweth who are his; he knows by the expressed sign, by which the soul calls upon the name of the Lord from its inmost parts.

14. So the contemplative soul is sealed by God. Whence under the sixth Angel it is said that there appeared an Angel having the sign of the living God5, and this was in the assigning of Jerusalem as standing in heaven. To this Angel appeared an expressive sign, as to the manner of living consonant with this sign, which is, that which is sealed: Of the tribe of Judah were twelve thousand sealed etc.; and this is: whoever has this threefold light lifting him up must have a threefold perfection, answering to charity. Whence to seal in this way is by profession to bind oneself to this and to imprint the sign, that it may answer to that sign of charity.

15. Now this perfection consists in the description of the city, namely that the soul have in itself the divine worship of God, the divine bond with God, the divine zeal for God, the divine sense of God. Worship is in the east, the bond

in the south, zeal in the north, sense in the west. And there are three gates to the east, three to the west, three to the south, three to the north6. — Worship has two companions: one preceding, the other following. For perfect worship three things are necessary, namely a truthful profession of eternal truth, a humble veneration of the supernal majesty, a manful guarding of interior holiness. Whence three gates are set to the east.

16. Of the tribe of Judah were twelve thousand sealed. For these are not ordered according to carnal generation, since Judah was not the first son, but they are ordered according to the spiritual. For Judah is interpreted confession7; and this is the foundation, since the spiritual foundation is faith, upon which the Church is founded. This, then, is the first thing, that with you there be an entire confession of truth, a perfect belief and assent.

17. Secondly is required a humble veneration of the supernal majesty, and this is when a man considers the enormity of his own wickedness and the immensity of the divine severity. And therefore there follows: Of the tribe of Reuben were twelve thousand sealed8. Reuben is interpreted the son of vision.

18. Thirdly is required a manful guarding of interior holiness, that a man be thus girded, girt against all things, a restrainer of all leakages. Whence also the priests were forbidden to drink wine and anything that could inebriate, when they entered the temple to minister9. This is also clear from the prescription of cleanness. Now this cleanness is of the heart. — And therefore there follows: Of the tribe of Gad were twelve thousand sealed10. Gad is interpreted girded.

19. But true worship does not suffice, unless the bond also be perfect, since charity teaches us to worship and love God; and this is when the soul despises the lowest things, desires the highest, and is enlarged in the middle, so that in the highest it has exaltation, in the lowest sequestration, in the middle enlargement; and this is the chief desire of everlasting blessedness, the enlarged affection of supernal love, the perfecting contempt of worldly prosperity or possession. These three are understood through the three sealed that follow.

20. It is necessary, then, that there be in the soul a true contempt, that there first be the desire of blessedness. And therefore there follows: Of the tribe of Asher were twelve thousand sealed1. Asher is interpreted blessed, namely fat bread, affording delights to kings. Now he is blessed who is transferred into blessedness by the highest love.

21. Then there follows the enlargement of supernal love. And therefore there follows: Of the tribe of Naphtali were twelve thousand sealed2. Naphtali is interpreted breadth and signifies that whoever wishes to have the bond of charity must have an ordered affection toward all; but those cannot have this who are private lovers of the good, that is, who love only their own good.

22. Therefore there must be a contempt of all things. And therefore there follows: Of the tribe of Manasseh were twelve thousand sealed3. Manasseh is interpreted forgetting. For some despise worldly things but do not forsake them; others forsake them but do not despise them; others despise and forsake them, but do not forget them. When, then, the soul dismisses and forgets, then there is perfection; and this is placed in the sixth position; the Psalm4: Forget thy people and thy father's house. Augustine: "He loves thee less who loves along with thee something which he does not love for thy sake." — Manasseh, then, is placed in the sixth position, who was the son of Joseph, who was the eleventh son of Jacob. Whence it is not without a mystery that he is placed in the sixth position5.

23. Thirdly, in the contemplative soul there must be a perfect zeal, that it so love that it repel every evil. Now there are two companions of the zeal of charity, namely piety preceding and patience following; for some are pious zealots, and afterward turn into a fury of impatience. And then there will be three gates toward the north, namely the affectionate condescension of a kindly compassion, the emulous rectitude of a severe strictness, the victorious endurance of a bitter or human tribulation; and thus the city is fortified against the north.

24. And therefore there follow three sealed: the first, of the tribe of Simeon were twelve thousand sealed6. Simeon is interpreted hearing sorrow, and signifies compassion toward one's neighbour. This Simeon is just and fearful, receiving Christ between his arms. For unless a man be merciful, he is not worthy to receive him who, for mercy's sake, came down from heaven.

25. Then, because mercy without an emulous rectitude avails nothing; therefore there follows: Of the tribe of Levi were twelve thousand sealed7. Levi is interpreted added; for Levi received the priesthood on account of zeal, whence he slew his idolatrous brethren. Phinehas likewise obtained the priesthood on account of zeal, and Mattathias and his sons on account of zeal obtained the priesthood and the principate and held it down to Herod. Levi signifies prelates, who ought to have a spirit of severity and of piety, as Moses, who, though most gentle, broke the tables8; and on the contrary Eli, who, because he was remiss, himself died, and his sons. Whence a merciful prelate who casts off all the rigour of discipline does more harm than a rigid prelate without mercy. And so is understood that saying of Ecclesiasticus: Better is the iniquity of a man than a woman doing a good turn.

26. Thirdly, there must be a victorious endurance of worldly tribulation. For he who corrects ought to prepare himself for patience. Whence Christ overturned the tables in zeal9, and afterward, when they sought him, showed himself; whence: He that is patient is governed with much wisdom. There is no doubt that those whose tables he had overturned afterward cried out: Crucify him. — Therefore there follows: Of the tribe of Issachar were twelve thousand sealed10. Issachar is interpreted a strong ass, and, to the letter, an ass has a cross on its shoulders. This cross it must always be ready to bear. Now its interpretation is not a strong ass, but reward; and it signifies a man who is armed by love of reward. Whence in Matthew: Blessed are ye when they shall revile you and persecute you, and speak all that is evil against you, untruly, for my sake; be glad and rejoice, for your reward is very great in heaven. — And he said that he once spoke with brother Giles, who told him that we are not wise, as blessed Francis was a wise merchant; but we squander our substance, since we ought to give a single penny, that a man might give us a blow; but we do not even have the wisdom of the ass, which carries its own burden, and the more it is struck and the more abuse is heaped upon it, the better it carries it. So an obedient man ought to give up no good, but rather do better, on account of whatever tribulation, nor is he otherwise contemplative.

27. On the side of the west is the perfect sense of God; and this sense makes us contemplate and has for its companions a quiet state and a joyous transport. For in quiet there can be a state of thinking and contemplating1, namely in the west, where there is quiet, reconciliation, mist or entrance into the mist. — For this sense there are required a peaceful state of a sublime dwelling, the clear regard or gaze of a sagacious discretion, the ecstatic transport of a sweet consolation.

28. It behoves one to have the sign of Zebulun, which is the dwelling-place of strength2, which has the first state; the Psalm: For thou, O Lord, art my hope; whence: The name of the Lord is a strong tower, to it the just man shall flee. He alone is at peace who fixes himself in him in whom there is no change nor shadow of alteration. Whence: In thee, O Lord, have I hoped, let me never be confounded.

29. Secondly, it behoves one to have the clear gaze of a sagacious desire, that, as the dove sees, resting over the waters, the bird of prey3, so a man may see in the Scriptures. And this pertains to Joseph, who is interpreted growing; A growing son is Joseph, a most beautiful son4, the saviour of Egypt, the prince of his brethren, signifies discretion, by which a man is the ruler and instructor of others; and this belongs to sagacity. And it is in the eleventh place, that he may gather grain, not leaves — that is, the documents of truth in the sacred Scriptures — and afterward pour it out for the salvation of the people. — This is the sixth Angel of Philadelphia, saving the inheritance5. This one provides grain against a future famine.

30. Last is the ecstatic taste of sweet contemplation. Of the tribe, he says6, of Benjamin were twelve thousand sealed. The son of the right hand, Benjamin, the son of sorrow, in whose birth Rachel died, and yet Benjamin, most beloved of the Lord, shall dwell all the day long as it were in a bridal chamber, and shall rest between his shoulders7; and this signifies the ecstatic transport of contemplation. Beyond him no son of Jacob is born. This is a slumber accompanied by transport. To this signing no one comes unless he pass through all that go before.

31. These signings consist of a twofold perfection, namely of the twelvefold, which is an abundant number, and of the thousand, which arises from ten multiplied into itself by a perfect multiplication; for ten times ten is a hundred, and ten times a hundred is a thousand. This signing no one receives, except him who has the stone, in which is a name that no man knoweth but he that receiveth it8; this is the tree of life, here man enjoys life. Whence: Blessed are they that wash their robes and enter in by the gates of the city, that their power may be in the tree of life. — And he said: To this tree of life I wished to bring you. King Solomon hath made himself a litter of the wood of Lebanon; the pillars thereof he made of silver, the couch of gold, the going up of purple; the midst he covered with charity9. The golden couch is contemplative wisdom. This no one has, except him who has the pillars of silver, which are the virtues that establish the soul; the going up of purple is charity, which makes one ascend to the things above and descend to the things below10.

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HERE END THE COLLATIONS ON THE HEXAËMERON.51

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Apparatus Criticus
  1. 3
    Gen. 1, 16. — Immediate post datur summa collat. 21. et 22.
    Gen. 1:16. — Immediately afterward is given the summary of Collationes XXI and XXII.
  2. 1
    Eph. 1, 22. et Col. 1, 18; Rom. 12, 4. seq.; I. Cor. 10, 17. et 12, 12. seqq. — Seq. locus est Ps. 92, 1. seqq.
    Eph. 1:22 and Col. 1:18; Rom. 12:4 f.; I Cor. 10:17 and 12:12 ff. — The following passage is Ps. 92:1 ff.
  3. 2
    Cfr. collat. praeced. n. 40.
    Cf. the preceding collatio, n. 40.
  4. 3
    Vat. stellae, E (a secunda manu) et G litterae, alii omnes liberae, qui terminus hic significare videtur sensum supra collat. 15. n. 10. expressum.
    The Vatican MS reads stars, E (in a second hand) and G letters, all the others free, which term seems here to mean the sense expressed above at Collatio XV, n. 10.
  5. 4
    Apoc. 21, 10. et 2. Cfr. supra pag. 377, nota 3. — Seq. locus est ibid. v. 16. seq.: Et mensus est civitatem de arundine aurea per stadia duodecim millia. Et longitudo et altitudo et latitudo eius aequalia sunt. Et mensus est murum eius centum quadraginta quatuor cubitorum.
    Apoc. 21:10 and 2. Cf. above p. 377, note 3. — The following passage is ibid. v. 16 f.: And he measured the city with the golden reed for twelve thousand furlongs; and the length and the height and the breadth thereof are equal. And he measured the wall thereof a hundred and forty-four cubits.
  6. 5
    Sensus est: quod anima illa sit civitas, ex locis Apocalypsis n. 2. citatis elici potest, si conferuntur cum duobus aliis locis eiusdem libri; quod fit in seqq. — Seq. locus est ibid. 14, 1: Et vidi, et ecce Agnus stabat supra etc. — De dictis n. 3. 4. cfr. infra n. 13. 14. et supra collat. 20. n. 29.
    The sense is: that the soul is that city can be gathered from the passages of the Apocalypse cited at n. 2, if they are compared with two other passages of the same book; which is done in what follows. — The following passage is ibid. 14:1: And I looked, and behold a Lamb stood upon etc. — On what is said in nn. 3–4, cf. below nn. 13–14 and above Collatio XX, n. 29.
  7. 6
    Cap. 7, 2. seqq. — De Dan et Manasse cfr. supra pag. 399, nota 4. et pag. 402, nota 3. Gen. 41, 51. seq.: Vocavitque [Ioseph] nomen primogeniti Manasses... nomen quoque secundi appellavit Ephraim.
    Chapter 7:2 ff. — On Dan and Manasseh cf. above p. 399, note 4 and p. 402, note 3. Gen. 41:51 f.: And he called the name of the firstborn Manasseh… and the name of the second he called Ephraim.
  8. 7
    Cap. 33, ubi Moyses moriturus benedicit tribubus Israel, tribu Simeon omissa. In fine huius cap. Glossa ordinaria apud Strabum et Lyranum addit: Notandum, undecim tantum esse benedictiones. Simeon namque in his benedictionibus non reperitur, in quo Iudas ab Apostolis excluditur, undecim tantum remanentibus. Inde quoque undecim mansionibus filii Israel de Horeb pervenerunt ad locum, in quo Deuteronomium acceperunt (cfr. Gen. 49, 5. seqq.). Ibid. in v. 17: Hae sunt multitudines Ephraim, et haec millia Manasse, eadem Glossa dicit, quod « hae duae tribus ex Ioseph, non in se, sed in parente benedicuntur. Filios significant utriusque populi [gentium et Iudaeorum], qui in Christo benedicuntur » etc.
    Chapter 33, where Moses, about to die, blesses the tribes of Israel, the tribe of Simeon being omitted. At the end of this chapter the ordinary Gloss, in Strabo and Lyra, adds: It is to be noted that there are only eleven blessings. For Simeon is not found among these blessings, in the same way that Judas is excluded from the Apostles, only eleven remaining. Hence too by eleven stages the children of Israel came from Horeb to the place where they received Deuteronomy (cf. Gen. 49:5 ff.). Likewise, on v. 17: These are the multitudes of Ephraim, and these the thousands of Manasseh, the same Gloss says that "these two tribes descended from Joseph are blessed not in themselves but in their father. They signify the sons of both peoples [the Gentiles and the Jews], who are blessed in Christ" etc.
  9. 8
    Apoc. 16, 12. seqq. — Seq. locus (de Angelo Philadelphiae) est ibid. 3, 12. Vulgata post Dei mei prosequitur: et foras non egredietur amplius, et scribam etc. Cfr. supra collat. 20. n. 29.
    Apoc. 16:12 ff. — The following passage (concerning the Angel of Philadelphia) is ibid. 3:12. The Vulgate after my God continues: and he shall go out no more, and I will write etc. Cf. above Collatio XX, n. 29.
  10. 9
    Codd. sex; sed cfr. supra collat. 16. n. 29.
    The MSS read six; but cf. above Collatio XVI, n. 29.
  11. 10
    Cap. 60, 1. et 19: Non... ad lucendum per diem nec splendor lunae illuminabit te etc. A D E G pro Non... sol ad lucendum allegant v. 20: Non occidet amplius [Vulgata ultra] sol tuus, et luna tua non minuetur, quia Dominus erit tibi in lucem sempiternam, et complebuntur dies luctus tui.
    Chapter 60:1 and 19: No more... to give thee light by day, neither shall the brightness of the moon enlighten thee etc. Codices A, D, E, G, instead of no more... sun to give thee light, cite v. 20: Thy sun shall no more go down [Vulgate ultra], and thy moon shall not decrease: for the Lord shall be unto thee for an everlasting light, and the days of thy mourning shall be ended.
  12. 1
    Vide supra pag. 414, nota 3. Cfr. etiam Gregor., VI. Moral. c. 37. n. 61. et II. Homil. in Ezech. homil. 2. n. 10. — Superius respicitur Eph. 3, 18: Ut possitis comprehendere... quae sit latitudo etc. — De quatuor lateribus civitatis vide Apoc. 21, 16.
    See above p. 414, note 3. Cf. also Gregory, Moralia VI, c. 37, n. 61, and Homilies on Ezekiel II, homily 2, n. 10. — Above is referenced Eph. 3:18: That you may be able to comprehend... what is the breadth etc. — On the four sides of the city see Apoc. 21:16.
  13. 2
    Ioan. 6, 41. — Seq. locus est Sap. 7, 11.
    John 6:41. — The following passage is Wis. 7:11.
  14. 3
    Cap. 1, 5. et 6.
    Chapter 1:5 and 6.
  15. 4
    Supple: illud quod est.
    Supply: that which is.
  16. 5
    Cap. 3, 17. et 18.
    Chapter 3:17 and 18.
  17. 6
    Ierem. 31, 3: In caritate perpetua dilexi te. Cfr. Eph. 1, 4. et I. Petr. 1, 20. — De modo, specie et ordine cfr. supra pag. 340, nota 3.
    Jer. 31:3: With an everlasting love have I loved thee. Cf. Eph. 1:4 and I Pet. 1:20. — On measure, kind and order cf. above p. 340, note 3.
  18. 7
    Cant. 4, 12. — Seq. locus est Rom. 8, 35. — Quod homo possit cadere a caritate ostenditur III. Sent. d. 31. a. 1. q. 1. Cfr. IV. Sent. d. 14. p. II. a. 1. q. 1.
    Cant. 4:12. — The following passage is Rom. 8:35. — That a man can fall from charity is shown at III Sent. d. 31, a. 1, q. 1. Cf. IV Sent. d. 14, p. II, a. 1, q. 1.
  19. 8
    Rom. 5, 5.
    Rom. 5:5.
  20. 9
    Cap. 8, 6: Pone... cor tuum, ut signaculum super brachium tuum, quia etc. Ibid. v. 7.: Si dederit homo etc.
    Chapter 8:6: Put... thy heart, as a seal upon thy arm, for etc. Ibid. v. 7: If a man should give etc.
  21. 1
    Cap. 5, 1. Ibid. 2, 4. et 1, 3. duo seqq. loci.
    Chapter 5:1. Ibid. 2:4, and 1:3, two further passages.
  22. 2
    Epist. II. Cor. 12, 2. et 3. — Seq. locus est Ps. 85, 17.
    2 Corinthians 12:2 and 3. — The following passage is Ps. 85:17.
  23. 3
    Eph. 1, 13: Signati estis Spiritu promissionis sancto. Cfr. Rom. 8, 15. et II. Cor. 1, 22.
    Ephesians 1:13: You were sealed with the holy Spirit of promise. Cf. Rom. 8:15 and 2 Cor. 1:22.
  24. 4
    Apoc. 14, 1. Cfr. supra n. 3. — Seq. locus est II. Tim. 2, 19; tertius ibid.: Cognovit Dominus etc.
    Apoc. 14:1. Cf. above, n. 3. — The following passage is 2 Tim. 2:19; the third, ibid.: The Lord knoweth etc.
  25. 5
    Apoc. 7, 2. Ibid. v. 5. seq. locus. Cfr. supra n. 3. et 4.
    Apoc. 7:2. Ibid. v. 5, the following passage. Cf. above, nn. 3 and 4.
  26. 6
    Apoc. 21, 13: Ab oriente portae tres, et ab aquilone portae tres, et ab austro portae tres, et ab occasu portae tres.
    Apoc. 21:13: On the east three gates, and on the north three gates, and on the south three gates, and on the west three gates.
  27. 7
    Vide supra pag. 402, nota 3. Cfr. Gen. 29, 35.
    See above p. 402, note 3. Cf. Gen. 29:35.
  28. 8
    Apoc. 7, 5. — De interpretatione nominum tribuum cfr. Exposit. in Apoc. (inter Opera Ambros.) Visio tertia, et Beda, in Apoc. 7, 5. seqq.; ipsi sequuntur Hieron., Libro de Nominibus Hebraicis, V. T. de Genesi: Ruben videns filium vel videns in medio. Secundum Isidor., VII. Etymolog. c. 7. n. 7: Ruben interpretatur visionis filius. Cfr. Gen. 29, 32.
    Apoc. 7:5. — On the interpretation of the tribal names cf. the Exposition on the Apocalypse (among the works of Ambrose), Third Vision, and Bede, on Apoc. 7:5ff.; they follow Jerome, Book of Hebrew Names, on the Old Testament, on Genesis: Reuben, seeing a son, or seeing in the midst. According to Isidore, Etymologies VII, c. 7, n. 7: Reuben is interpreted son of vision. Cf. Gen. 29:32.
  29. 9
    Lev. 10, 9: Vinum et omne, quod inebriare potest, non bibetis tu [Aaron] et filii tui, quando intratis in tabernaculum testimonii, ne moriamini.
    Leviticus 10:9: You [Aaron] and your sons shall drink no wine, nor any thing that may make drunk, when you enter into the tabernacle of the testimony, lest you die.
  30. 10
    Apoc. 7, 5. — Hieron., loc. cit.: Gad tentatio, sive latrunculus, vel fortuna. Cfr. Gen. 30, 11. Beda, loc. cit.: Gad, qui tentatio vel accinctus interpretatur. Isidor., loc. cit. n. 15: « Gad ab eventu sive procinctu vocatus est. Quando enim eum peperit Zelpha [Gen. 30, 9-11.], dixit domina eius Lia in fortuna, id est, quod dicitur in procinctu vel eventu ». Gen. 49, 19: Gad, accinctus proeliabitur ante eum etc.
    Apoc. 7:5. — Jerome, loc. cit.: Gad, temptation, or a robber, or fortune. Cf. Gen. 30:11. Bede, loc. cit.: Gad, which is interpreted temptation or girded. Isidore, loc. cit., n. 15: « Gad is named from event or from onset. For when Zilpah bore him [Gen. 30:9-11], his mistress Leah said in fortune, that is, what is called in onset or event. » Gen. 49:19: Gad, girded, shall fight before him etc. En. Chapter 49:8 ff.
  31. 1
    Apoc. 7, 6. — Gen. 30, 12. seq.: Peperit quoque Zelpha [ancilla Liae] alterum. Dixitque Lia: Hoc pro beatitudine mea. Beatam quippe me dicent mulieres; propterea appellavit eum Aser. Ibid. 49, 20: Aser, pinguis panis eius et praebebit delicias regibus.
    Apoc. 7:6. — Gen. 30:12 f.: And Zilpah [Leah's handmaid] bore another. And Leah said: For my happiness; therefore she called him Asher. Ibid. 49:20: Asher, his bread fat, and he shall yield dainties to kings.
  32. 2
    Apoc. 7, 6. — Gen. 30, 7. seq.: « Rursumque Bala [famula Rachelis] concipiens peperit alterum. Pro quo ait Rachel: Comparavit me Deus cum sorore mea et invalui; vocavitque eum Nephthali ». Secundum Hieron.: Nephthali conservavit me, vel dilatavit me, vel certe implicuit me. Secundum Bedam: Nephthalim… quod est latitudo.
    Apoc. 7:6. — Gen. 30:7 f.: "And Bilhah again [Rachel's handmaid], conceiving, bore another. Wherefore Rachel said: God hath compared me with my sister, and I have prevailed; and she called him Naphtali." According to Jerome: Naphtali, he hath kept me, or he hath enlarged me, or indeed he hath entangled me. According to Bede: Naphtali… which is breadth.
  33. 3
    Apoc. 7, 6. — Gen. 41, 51: Vocavitque [Ioseph] nomen primogeniti Manasses dicens: oblivisci me fecit Deus omnium laborum meorum et domus patris mei.
    Apoc. 7:6. — Gen. 41:51: And he [Joseph] called the name of the firstborn Manasseh, saying: God hath made me forget all my labour, and my father's house.
  34. 4
    Psalm. 44, 11. — Sententia August. habetur X. Confess. c. 29. n. 40.
    Ps. 44:11. — The saying of Augustine is found at Confessions X, c. 29, n. 40.
  35. 5
    Cfr. infra n. 28. et supra n. 3. ac collat. 15. n. 26.
    Cf. below n. 28 and above n. 3, and Collatio XV, n. 26.
  36. 6
    Apoc. 7, 7. — Gen. 29, 33: Quoniam audivit me [ait Lia] Dominus haberi contemptui, dedit etiam istum mihi. Vocavitque nomen eius Simeon. Hieron.: Exauditio, vel nomen habitaculi. Beda: Simeon, id est audivit tristitiam, vel nomen habitaculi. — Seq. locus est Luc. 2, 25.
    Apoc. 7:7. — Gen. 29:33: [Leah said,] Because the Lord heard that I was despised, he hath given this also to me. And she called his name Simeon. Jerome: A hearkening, or the name of a dwelling. Bede: Simeon, that is, he hath heard sorrow, or the name of a dwelling. — The following passage is Luke 2:25.
  37. 7
    Apoc. 7, 7. — Levi secundum Hieron. et Bedam interpretatur additus. Cfr. Gen. 29, 34. — De interfectione idololatrarum per Levi vide Exod. 32, 26. seqq.; de Phinee cfr. Num. 25, 7. seqq.; de Mathathia vide I. Mach. c. 2. seqq. Cfr. Petr. Comestor, Histor. scholast. libri II. Mach., ubi historia Mach. perducitur usque ad Herodem (c. 15. seqq.).
    Apoc. 7:7. — Levi, according to Jerome and Bede, is interpreted added. Cf. Gen. 29:34. — On the slaying of the idolaters by Levi see Exod. 32:26 ff.; on Phinehas cf. Num. 25:7 ff.; on Mattathias see I Macc. c. 2 ff. Cf. Peter Comestor, Historia scholastica, the books of Maccabees, where the history of the Maccabees is carried down to Herod (c. 15 ff.).
  38. 8
    Exod. 32, 19. — De Heli cfr. I. Reg. 4, 11. seqq. — Seq. locus est Eccli. 42, 14.
    Exod. 32:19. — On Eli cf. I Kings 4:11 ff. — The following passage is Ecclus. 42:14.
  39. 9
    Cfr. Ioan. 2, 14. seqq. Ibid. 18, 4. seqq. de seq. propositione. Seq. locus est Prov. 14, 29; tertius Ioan. 19, 15.
    Cf. John 2:14 ff. Ibid. 18:4 ff. on the following proposition. The following passage is Prov. 14:29; the third John 19:15.
  40. 10
    Apoc. 7, 7. — Gen. 49, 14: Issachar, asinus fortis, accubans inter terminos. Ibid. 30, 18: Et ait [Lia]: Dedit Deus mercedem mihi… apppellavitque nomen eius Issachar. — Subinde allegatur Matth. 5, 11. et 12. — De spatulis cfr. Ducange.
    Apoc. 7:7. — Gen. 49:14: Issachar shall be a strong ass, couching down between the borders. Ibid. 30:18: And she [Leah] said: God hath given me a reward… and she called his name Issachar. — Matt. 5:11–12 is then cited. — On spatulis ("shoulders") cf. Du Cange.
  41. 1
    Aristot., VII. Phys. text. 20. (c. 3.): Nam, quia quieta est residetque anima, sciens fit et prudens. — De oratione in caligine vide supra pag. 313, nota 3.
    Aristotle, Physics VII, text 20 (c. 3): For, because the soul is at rest and settled, it becomes knowing and prudent. — On prayer in the mist see above p. 313, note 3.
  42. 2
    Hieron.: Zabulon, habitaculum eorum, vel iusiurandum eius, aut habitaculum fortitudinis, vel fluctus noctis. — Seq. locus est Ps. 90, 9; tertius Prov. 18, 10: Turris... Domini, ad ipsum currit iustus et exaltabitur. Quartus Iac. 1, 17; quintus Ps. 30, 2.
    Jerome: Zebulun, their dwelling, or his oath, or a dwelling of strength, or a flood by night. — The following passage is Ps. 90:9; the third Prov. 18:10: The name of the Lord is a strong tower: the just runneth to it, and shall be exalted. The fourth is Jas. 1:17; the fifth Ps. 30:2.
  43. 3
    Hug. a S. Vict., I. de Bestiis etc. c. 11, recensens proprietates columbae, ut nonam proprietatem exhibet, « quod super fluenta aquarum residet, ut, visa accipitris umbra, venientem citius devitet ». Idem dicit Beda, in Matth. 3, 16.
    Hugh of St. Victor, On Animals etc. I, c. 11, in recounting the properties of the dove, sets out its ninth property, "that it sits over the running waters, so that, having seen the shadow of a hawk, it may the more quickly avoid the one that is coming." Bede says the same, on Matt. 3:16.
  44. 4
    Gen. 49, 22: Filius accrescens Ioseph [cfr. 30, 24.], filius accrescens et decorus aspectu. Ibid. 41, 45: Vertitque [Pharao] nomen eius [Ioseph] et vocavit eum lingua Aegyptiaca salvatorem mundi. Eccli. 49, 17: Neque ut Ioseph... princeps fratrum, firmamentum gentis, rector fratrum, stabilimentum populi.
    Gen. 49:22: Joseph is a growing son [cf. 30:24], a growing son, and comely to behold. Ibid. 41:45: And he [Pharaoh] turned his name [Joseph's] and called him, in the Egyptian tongue, the saviour of the world. Ecclus. 49:17: Neither was there a man born like Joseph... a prince of his brethren, a stay of the people, the ruler of his brethren, the strength of his people.
  45. 5
    Vide supra pag. 430, nota 7. et Apoc. 3, 7. seqq.
    See above p. 430, note 7, and Apoc. 3:7 ff.
  46. 6
    Apoc. 7, 8. — Gen. 35, 18. seq.: Vocavit [Rachel] nomen filii sui Benoni, id est filius doloris mei; pater vero appellavit eum Beniamin, id est filius dexterae. Mortua est ergo Rachel etc. — Seq. locus est Deut. 33, 12: Et [Moyses benedicens] Beniamin ait: Amantissimus Domini habitabit confidenter in eo [alii: tota die etc.]
    Apoc. 7:8. — Gen. 35:18 f.: [Rachel] called the name of her son Benoni, that is, the son of my pain; but his father called him Benjamin, that is, the son of the right hand. So Rachel died etc. — The following passage is Deut. 33:12: And [Moses, blessing] said of Benjamin: The best beloved of the Lord shall dwell confidently in him [others: all the day etc.]
  47. 7
    Vide supra pag. 383, nota 5.
    See above p. 383, note 5.
  48. 8
    Apoc. 2, 17: Vincenti dabo manna absconditum... et in calculo novum nomen scriptum, quod nemo scit etc. Ibid. 2, 7: Vincenti dabo edere de ligno vitae, quod est in paradiso Dei mei. — Seq. locus est ibid. 22, 14. Cfr. supra pag. 419, nota 5.
    Apoc. 2:17: To him that overcometh, I will give the hidden manna... and in the stone a new name written, which no man knoweth etc. Ibid. 2:7: To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. — The following passage is ibid. 22:14. Cf. above p. 419, note 5.
  49. 9
    Cant. 3, 9. seqq.: Ferculum fecit sibi rex Salomon... columnas eius fecit etc.
    Cant. 3:9 ff.: King Solomon hath made himself a litter… the pillars thereof he made etc.
  50. 10
    Hic expliciunt codd. a nobis collati. Additamentum, quod sequitur, non invenitur nisi in editionibus et in codice Senensi (H); et quia non videtur esse ipsius S. Doctoris, totum ad calcem posuimus. Plura de hoc additamento vide in Prolegomenis nostris.
    Here the codices we have collated come to an end. The Additamentum that follows is found only in the printed editions and in the Sienese codex (H); and because it does not appear to be the Holy Doctor's own, we have placed the whole of it at the close. See more on this addition in our Prolegomena.
  51. 51
    ADDITAMENTUM. — Adhuc superest visio quinta in principio operis proposita, scilicet visio intelligentiae per spiritum prophetiae sublimatae: quibus exercitiis contemplationis, quibus virtutibus, quibusque Scripturae sacrae documentis anima humana in via illustretur, ut per sapientiam increatam novo et singulari inhabitandi genere, quae omnibus mobilibus mobilior est [Sap. 7, 24.], illustretur illustratione gratuita ad praedicendum futura, ad dicendum longe distantia, ad aperiendum cordium secreta, pro… — Text breaks off here, cut short by the physical foot of printed p. 449 (directly above the page-signature S. Bonav. — Tom. V. on the facing left column and the page number 57 on the right); no words are lost to a torn or missing leaf, the printed page simply ends mid-clause. p. 450 does NOT continue this sentence: its running head reads IN HEXAËMERON SCHOLION. and its body opens an entirely fresh unit, headed SCHOLION., beginning Opusculum hoc ultimum S. Doctoris hucusque fere neglectum est…, in the editors' own first-person voice. Per the editors' own n. 10 above, this Additamentum is edition- and codex-Senensi-only matter judged not to be Bonaventure's own, appended by them at the close of the work; whatever the paragraph's own continuation may have been (the Quaracchi Prolegomena, not consulted here, are cited by the editors as the place plura de hoc additamento are discussed), it does not resume anywhere in this volume's printed Hexaëmeron material.
    ADDITAMENTUM. — There yet remains the fifth vision proposed at the beginning of the work, namely the vision of the understanding sublimated through the spirit of prophecy: by which exercises of contemplation, by which virtues, and by which documents of sacred Scripture the human soul may be enlightened on the way, so that, through the uncreated wisdom — by a new and singular manner of indwelling, which is more mobile than all things mobile [Wis. 7:24], it may be enlightened with a gratuitous enlightenment, to foretell things to come, to tell of things far distant, to open the secrets of hearts, for… — The text breaks off here, cut short by the physical foot of printed p. 449 (directly above the page-signature S. Bonav. — Tom. V. on the facing left column and the page number 57 on the right); no words are lost to a torn or missing leaf — the printed page simply ends mid-clause. p. 450 does NOT continue this sentence: its running head reads IN HEXAËMERON SCHOLION. and its body opens an entirely fresh unit, headed SCHOLION., beginning This last work of the Holy Doctor has hitherto been almost neglected…, in the editors' own first-person voice. Per the editors' own note above, this Additamentum is edition- and Sienese-codex-only matter judged not to be Bonaventure's own, appended by them at the close of the work; whatever the paragraph's own continuation may have been (the Quaracchi Prolegomena, not consulted here, are cited by the editors as the place where more on this addition is discussed), it does not resume anywhere in this volume's printed Hexaëmeron material. ---
Cited by

2 places in the Opera Omnia citethis question. Derived from Quaracchi’s own apparatus, never tagged by hand.

On the gift of understanding
Collationes de septem donis Spiritus Sancti · Collatio VIII: De dono intellectus
supra pag. 449, nota 1
On poverty as to renunciation
Quaestiones disputatae de perfectione evangelica · Quaestio II: De paupertate
pag. 448