1. In principio Primum principium, a quo cunctae illuminationes descendunt tanquam a Patre luminum, a quo est omne datum optimum et omne donum perfectum, Patrem scilicet aeternum, invoco per Filium eius, Dominum nostrum Iesum Christum, ut intercessione sanctissimae Virginis Mariae, genitricis eiusdem Dei et Domini nostri Iesu Christi, et beati Francisci, ducis et patris nostri, det illuminatos oculos mentis nostrae ad dirigendos pedes nostros in viam pacis illius, quae exuperat omnem sensum; quam pacem evangelizavit et dedit Dominus noster Iesus Christus; cuius praedicationis repetitor fuit pater noster Franciscus, in omni sua praedicatione pacem in principio et in fine annuntians, in omni salutatione pacem optans, in omni contemplatione ad exstaticam pacem suspirans, tanquam civis illius Ierusalem, de qua dicit vir ille pacis, qui cum his qui oderunt pacem, erat pacificus: Rogate quae ad pacem sunt in Ierusalem. Sciebat enim, quod thronus Salomonis non erat nisi in pace, cum scriptum sit: In pace factus est locus eius, et habitatio eius in Sion.

1. In the beginning the First Principle, from whom all other [cunctae] illuminations descend as from the Father of lights, by whom is every best gift and every perfect gift, that is the Eternal Father, I do invoke through His Son, Our Lord Jesus Christ, with the intercession of the Most Holy Virgin Mary, the same Mother [genetricis] of Our God and Lord Jesus Christ, and of blessed Francis, our leader and father, to grant that the eyes of our mind (be) illumined to direct our feet in the way of His peace, which exceeds [exuperat] every sense; which peace Our Lord Jesus Christ has proclaimed [evangelizavit] and has given; the renewer [repetitor] of whose preaching was our Father Francis, announcing at the beginning and end of all his preaching peace, in every salutation choosing peace, in every contemplation longing towards ecstatic peace, as a citizen of that Jerusalem, concerning which that man of peace speaks, who with those who hate peace, was peaceable: Ask for those things which are for the peace of Jerusalem. For he knew, that the throne of Solomon was not but in peace, since it was written: In peace is made His place, and His dwelling in Sion.

2. Cum igitur exemplo beatissimi patris Francisci hanc pacem anhelo spiritu quaererem, ego peccator, qui loco ipsius patris beatissimi post eius transitum septimus in generali fratrum ministerio per omnia indignus succedo; contigit ut nutu divino circa Beati ipsius transitum, anno trigesimo tertio (1259) ad montem Alvernae tanquam ad locum quietum amore quaerendi pacem spiritus declinarem, ibique existens, dum mente tractarem aliquas mentales ascensiones in Deum, inter alia occurrit illud miraculum, quod in praedicto loco contigit ipso beato Francisco, de visione scilicet Seraph alati ad instar Crucifixi. In cuius consideratione statim visum est mihi, quod visio illa praetenderet ipsius patris suspensionem in contemplando et viam, per quam pervenitur ad eam.

2. When therefore by the example of most blessed Father Francis I sought with a panting spirit this peace, I a sinner, who, unworthy in all things [per omnia] ascend to the place of the most blessed father himself as seventh in the Minister generalship after his transitus; it happened that with the divine permission [nutu] about the (time of) the Transitus of the Blessed himself, in the thirty-third year (of its celebration, 1259 A.D.), I turned aside with the love [amore] of seeking peace of spirit towards mount Alverna as towards a quiet place, and staying [existens] there, while I considered in mind some mental ascensions into God, among others there occured that miracle, which in the aforesaid place happened to blessed Francis himself, that is, of the vision of the Seraph winged after the likeness [ad instar] of the Crucified. In consideration of which it suddenly seemed to me, that that vision showed the suspension of our father himself in contemplating Him and the way, through which one arrives at that (suspension).

3. Nam per sextas alas illas recte intelligi possunt sex illuminationum suspensiones, quibus anima quasi quibusdam gradibus vel itineribus disponitur, ut transeat ad pacem per exstaticos excessus sapientiae christianae. Via autem non est nisi per ardentissimum amorem Crucifixi, qui adeo Paulum ad tertium caelum raptum transformavit in Christum, ut diceret: Christo confixus sum cruci, iam non ego; vivit vero in me Christus; qui etiam adeo mentem Francisci absorbuit, quod mens in carne patuit, dum sacratissima passionis stigmata in corpore suo ante mortem per biennium deportavit. Effigies igitur sex alarum seraphicarum insinuat sex illuminationes scalares, quae a creaturis incipiunt et perducunt usque ad Deum, ad quem nemo intrat recte nisi per Crucifixum. Nam qui non intrat per ostium, sed ascendit aliunde, ille fur est et latro. Si quis vero per ostium introierit, ingredietur et egredietur et pascua inveniet. Propter quod dicit Ioannes in Apocalypsi: Beati qui lavant vestimenta sua in sanguine Agni, ut sit potestas eorum in ligno vitae, et per portas ingrediantur civitatem; quasi dicat, quod per contemplationem ingredi non potest Ierusalem supernam, nisi per sanguinem Agni intret tanquam per portam. Non enim dispositus est aliquo modo ad contemplationes divinas, quae ad mentales ducunt excessus, nisi cum Daniele sit vir desideriorum. Desideria autem in nobis inflammantur dupliciter, scilicet per clamorem orationis, quae rugire facit a gemitu cordis, et per fulgorem speculationis, qua mens ad radios lucis directissime et intensissime se convertit.

3. For through those six wings there can be rightly understood six suspensions of illumination, by which the soul as if to certain steps or journies is disposed, to pass over to [ad] peace through ecstatic excesses of Christian wisdom. The way is, however, naught but through the most ardent love [amorem] of the Crucified, who to this extent [adeo] transformed Paul rapt to the third heaven into Christ, that he said: to Christ I have been crucified, now not I; but Christ lives in me; who also to this extent absorbed the mind of Francis, since the mind lay in the flesh, while he bore about the most sacred stigmata of the Passion in his own flesh for two years before his death. The likenesses [effigies] of the six seraphic wings intimates [insinuat] six stair-like [scalares] illuminations, which begin from creatures and lead through even to God, to Whom no one rightly enters except through the Crucified. For he who does not enter through the gate, but ascends by another way, that one is a thief and mercenary [latro]. If anyone indeed goes inside through the gate, he will step in and out and find pasture. On which account John says in the Apocalypse: Blessed are they who wash their vestments in the Blood of the Lamb, to have power in the Tree of life, and to step in the city through the gates ; as if he said, that through contemplation one cannot step into the supernal Jerusalem, unless he enter through the Blood of the Lamb as through a gate. For one has not been disposed in any manner [modo] to divine contemplations, which lead towards mental eccesses [excessus], except with Daniel one be a man of desires. Moreover desires are inflammed in us in a two-fold manner, that is through the clamour of praying, which makes one shout [rugire] from a groan of the heart, and though the lightning of speculation, by which the mind thoroughly turns itself [se convertit] most directly and most intensely towards the rays of light.

4. Igitur ad gemitum orationis per Christum crucifixum, per cuius sanguinem purgamur a sordibus vitiorum, primum quidem lectorem invito, ne forte credat quod sibi sufficiat lectio sine unctione, speculatio sine devotione, investigatio sine admiratione, circumspectio sine exsultatione, industria sine pietate, scientia sine caritate, intelligentia sine humilitate, studium absque divina gratia, speculum absque sapientia divinitus inspirata. -- Praeventus igitur divina gratia, humilibus et piis, compunctis et devotis, unctis oleo laetitiae et amatoribus divinae sapientiae et eius desiderio inflammatis, vacare volentibus ad Deum magnificandum, admirandum et etiam degustandum, speculationes subiectas propono, insinuans, quod parum aut nihil est speculum exterius propositum, nisi speculum mentis nostrae tersum fuerit et politum. Exerce igitur te, homo Dei, prius ad stimulum conscientiae remordentem, antequam oculos eleves ad radios sapientiae in eius speculis relucentes, ne forte ex ipsa radiorum speculatione in graviorem incidas foveam tenebrarum.

4. Therefore to the groan of praying through Christ crucified, through whose Blood we are purged from the filth of vice, I indeed first invite the reader, lest perhaps he believes that reading without unction, speculation without devotion, investigation without admiration, circumspection without exsultation, industry without piety, knowledge [scientia] without charity, understanding without humiliy, study apart from divine grace, gaze [speculum] apart from divinely inspired wisdom is sufficient for him. -- Anticipated, therefore, by divine grace, for the humble and pious, the compunct and devout, for those annointed with the oil of gladness both for the lovers of divine wisdom and for those inflammed with desire for it, I propose the following speculations to be free for those willing to magnify, admire and even take a taste of God, intimating, that too little or nothing is the proposed, exterior gaze [speculum], unless the mirror [speculum] of our mind has been wiped and polished. Exert yourself, therefore, man of God, before [prius ad] the sting of conscience bites again, and before you raise your eyes towards the rays of wisdom glittering in His reflections [speculis], lest by chance from the sight [speculatione] itself of the rays you fall into the more grave pit of shadows.

5. Placuit autem distinguere tractatum in septem capitula, praemittendo titulos ad faciliorem intelligentiam dicendorum. Rogo igitur, quod magis pensetur intentio scribentis, quam opus, magis dictorum sensus quam sermo incultus, magis veritas quam venustas, magis exercitatio affectus quam eruditio intellectus. Quod ut fiat, non est harum speculationum progressus perfunctorie transcurrendus, sed morosissime ruminandus. EXPLICIT PROLOGUS

5. Moreover it is pleasing to divide [distinguendum] the tract into seven chapters, by previewing [praemittendo] their titles for [ad] an easier understanding of the things to be said. I ask therefore, that the intention of the one writing be thought of more, than the work, more the sense of the things said than the uncultured speech, more its truth than its charm, more the exercise of affection than the erudition of the intellect. Because as it is, one must not run perfunctorily through the course of these speculations, but ruminate (on them) with the greatest of lingering [morosissime]. HERE ENDS THE PROLOGUE.

1. Beatus vir, cuius est auxilium abs te, ascensiones in corde suo disposuit in valle lacrymarum, in loco, quem posuit. Cum beatitudo nihil aliud sit, quam summi boni fruitio; et summum bonum sit supra nos: nullus potest effici beatus, nisi supra semetipsum ascendat, non ascensu corporali, sed cordiali. Sed supra nos levari non possumus nisi per virtutem superiorem nos elevantem. Quantumcumque enim gradus interiores disponantur, nihil fit, nisi divinum auxilium comitetur. Divinum autem auxilium comitatur eos qui petunt ex corde humiliter et devote; et hoc est ad ipsum suspirare in hac lacrymarum valle, quod fit per ferventem orationem. Oratio igitur est mater et origo sursum-actionis. Ideo Dionysius in libro De mystica theologia volens nos instruere ad excessus mentales, primo praemittit orationem. Oremus igitur et dicamus ad Dominum Deum nostrum: Deduc me, Domine, in via tua, et ingrediar in veritate tua; laetetur cor meum, ut timeat nomen tuum.

1. Blessed the man, whose assistance is from Thee, he has arrainged ascensions in his own heart in the vale of tears, in the place, which he placed them. Since beatitude is nothing other, than the fruition of the Most High Good; and the Most High Good is above us: no one can become [effici] blessed, unless he ascends above his very self, not by an ascent with the body [corporali], but with the heart [cordiali]. But we are not able to be raised above ourselves unless by means of a superior virtue raising us. For however much as interior steps are arrainged, nothing is done, unless the Divine Assistance accompanies. However the Divine Assistance accompanies those who seek it from their heart humbly and devoutly; and this is to long for it in this vale of tears, which is done through fervent praying. Let us pray therefore and say to the Lord Our God: Lead me forth, Lord, in Thy way, and let me step in Thy truth; let my heart be glad, that it fears Thy Name.

2. In hac oratione orando illuminatur ad cognoscendum divinae ascensionis gradus. Cum rerum universitas sit scala ad ascendendum in Deum; et in rebus quaedam sint vestigium, quaedam imago, quaedam corporalia, quaedam spiritualia, quaedam temporalia, quaedam aeviterna, ac per hoc quaedam extra nos, quaedam intra nos: ad hoc, quod perveniamus ad primum principium considerandum, quod est spiritualissimum et aeternum et supra nos, oportet, nos transire per vestigium, quod est corporale et temporale et extra nos, et hoc est deduci in via Dei; oportet, nos intrare ad mentem nostram, quae est imago Dei aeviterna, spiritualis et intra nos, et hoc est ingredi in veritate Dei; oportet, nos transcendere ad aeternum, spiritualissimum, et supra nos aspiciendo ad primum principium, et hoc est laetari in Dei notitia et reverentia Maiestatis.

2. In praying this prayer one is illumined so as to become acquainted with [ad cognoscendum] the steps of the divine ascension. Since the university of things is the stairway to ascend into God; and among things there are a certain vestige, a certain image [imago], certain corporal things, certain spiritual things, certain temporal things, certain aeviturnal things, and for this reason [per hoc] certain ones outside of us, certain ones inside us: for this purpose [ad hoc], that we arrive at considering the First Principle, which is most spiritual and eternal and above us, it is proper, that we enter into our mind, which is an aeviternal image [imago] of God, spiritual and within us, and this is to step in the truth of God; it is fitting, that we transcend to the eternal, most spiritual, and above us by looking towards the First Principle, and this is to be glad in the knowledge [notitia] of God and the reverence of His Majesty.

3. Haec est igitur via trium dierum in solitudine; haec est triplex illuminatio unius diei, et prima est sicut vespera, secunda sicut mane, tertia sicut meridies; haec respicit triplicem rerum existentiam, scilicet in materia, in intelligentia et in arte aeterna, secundum quam dictum est; fiat, fecit, et factum est; haec etiam respicit triplicem substantiam in Christo, qui est scala nostra, scilicet corporalem, spiritualem et divinam.

3. This is therefore the way of three days in the solitude; this is the threefold illumination of one day, and the first is as vespers, the second as morning, the third as midday; this relates to [respicit] the threefold existence [existentiam] of things, that is in matter, in understanding and in the Eternal Art, according to what is said: Let it be, He has made and it has been made; this also relates to the threefold substance in Christ, who is our Stairway, that is the corporal, the spiritual, and the Divine.

4. Secundum hunc triplicem progressum mens nostra tres habet aspectus principales. Unus est ad corporalia exteriora, secundum quem vocatur animalitas seu sensualitas: alius intra se et in se, secundum quem dicitur spiritus; tertius supra se, secundum quem dicitur mens. -- Ex quibus omnibus disponere se debet ad conscendendum in Deum, ut ipsum diligat ex tota mente, ex toto corde et ex tota anima, in quo consistit perfecta Legis observatio et simul cum hoc sapientia christiana.

4. According to this threefold progress our mind has three principle powers of sight [aspectus]. One is towards exterior corporals, according to that which is named the animal [animalitas] or the sensory [sensualitas]: the other within the self and in the self, according to that which is called the spirit; the third above the self, according to that which is called the mind. -- From all of which it ought to arrange [disponere] itself to climb thoroughly [conscendendum] into God, to love [diligat] Him with a whole heart, and with a whole heart, and with a whole soul, in which consists the perfect observance of the Law and, at the same time with this, christian wisdom.

5. Quoniam autem quilibet praedictorum modorum geminatur, secundum quod contingit considerare Deum ut alpha et omega, seu in quantum contingit videre Deum in unoquoque praedictorum modorum ut per speculum et ut in speculo, seu quia una istarum considerationum habet commisceri alteri sibi coniunctae et habet considerari in sua puritate; hinc est, quod necesse est, hos tres gradus principales ascendere ad senarium, ut, sicut Deus sex diebus perfecit universum mundum et in septimo requievit; sic minor mundus sex gradibus illuminationum sibi succedentium ad quietem contemplationis ordinatissime perducatur. In cuius rei figura sex gradibus ascendebatur ad thronum Salomonis; Seraphim, quae vidit Isaias, sexas alas habebat; post sex dies vocavit Dominus Moysen de medio caliginis, et Christus post sex dies, ut dicitur Matthaeo, duxit discipulos in montem et transfiguratus est ante eos.

5. Moreover since whatever of the aforesaid manners is joined together, according to which one happens [contingit] to consider God as the Alpha and the Omega, or inasmuch as one happens to see God in any one of the aforesaid manners [modorum] as through a mirror [per speculum] and as in a mirror [in speculo], or because one of these considerations is has been mixed up [habet commisceri] with another conjoined with itself, and has to be considered [habet considerari] in its purity; hence it is, that it is necessary, that these three principle steps ascend towards a group of six, so that, as God in six days perfected the entire world [universum mundum] and on the seventh rested; so the microcosm [minor mundum] is itself lead forth in six steps of illumination proceeding upwards [succedentium] in a most ordered manner [ordinatissime] towards the quiet of contemplation. In the figure of which one ascended in six steps towards the throne of Solomon; the Seraphim, which Isaiah saw, had six wings; after six days the Lord called Moses from the midst of gloom [caliginis], and Christ after six days, as is said in Matthew, led the disciples unto the mountain and was transfigured before them.

6. Iuxta igitur sex gradus ascensionis in Deum, sex sunt gradus potentiarum animae per quos ascendimus ab imis ad summa, ab exterioribus ad intima, a temporalibus conscendimus ad aeterna, scilicet sensus, imaginatio, ratio, intellectus, intelligentia et apex mentis seu synderesis scintilla. Hos gradus in nobis habemus plantatos per naturam, deformatos per culpam, reformatos per gratiam; purgandos per iustitiam, exercendos per scientiam, perficiendos per sapientiam.

6. Therefore alongside [iuxta] the six steps of ascension into God, there are six steps of the soul's powers [potentiarum] through which we climb thoroughly from the depts towards the hieghts, from exterior things towards things most interior, from temporal things we ascend together towards eternal, that is the sense, the imagination, the reason, the intellect, the intelligence, and the apex of the mind or the spark of synderisis. These steps we have planted [habemus plantatos] in us by nature, deformed by fault, reformed by grace; are to be purged by justice, exercised by knowledge [scientia], perfected by wisdom.

7. Secundum enim primam naturae institutionem creatus fuit homo habilis ad contemplationis quietem, et ideo posuit eum Deus in paradiso deliciarum. Sed avertens se a vero lumine ad commutabile bonum, incurvatus est ipse per culpam propriam, et totum genus suum per originale peccatum, quod dupliciter infecit humanam naturam, scilicet ignorantia mentem et concupiscentia carnem; ita quod excaecatus homo et incurvatus in tenebris sedet et caeli lumen non videt nisi succurrat gratia cum iustitia contra concupiscentiam, et scientia cum sapientia contra ignorantiam. Quod totum fit per Iesum Christum, qui factus est nobis a Deo sapientia et iustitia et sanctificatio et redemptio. Qui cum sit Dei virtus et Dei sapientia, sit Verbum incarnatum plenum gratiae et veritatis, gratiam et veritatem fecit, gratiam scilicet caritatis infudit, quae, cum sit de corde puro et conscientia bona et fide non ficta, totam animam rectificat secundum triplicem ipsius aspectum supradictum; scientiam veritatis edocuit secundum triplicem modum theologiae, scilicet symbolicae, propriae et mysticae, ut per symbolum recte utamur sensibilibus, per propriam recte utamur intelligibilibus, per mysticam rapiamur ad supermentales excessus.

7. For according to the first institution of nature there was created a man fit [homo habilis] for the quiet of contemplation, and for that reason God placed him in the paradise of delights. But turning himself away from the true Light towards the completely changeable good [commutabile bonum], he was himself stooped down through his own fault, and his whole race by original sin, which infects human nature in a twofold manner, that is the mind by ignorance, the flesh by concupiscence; so that man thoroughly blinded and stooped down sits in the shadows and does not see the light of Heaven unless grace succors him with justice against his concupiscence, and knowledge with wisdom against his ignorance. Which is entirely [totum] done through Jesus Christ, who has been made for us by God our wisdom and justice and sanctification and redemption. Who though He be the Virtue of God and the Wisdom of God, (and though) He be the Incarnate Word full of grace and truth, has made grace and truth, that is has infused the grace of charity, which, since it is from a pure heart and a good conscience and an unfeigned faith, rectifies the whole soul according to its own threefold, abovesaid power of sight [aspectum]; He has thoroughly taught the knowledge of the truth according to the threefold manner of theology, that is, the symbolic, the proper, and the mystical, so that through the symbol we rightly use the sensible, through the proper we rightly use the intelligible, through the mystical we be rapt to super-mental excesses.

8. Qui igitur vult in Deum ascendere necesse est, ut vitata culpa deformante naturam, naturales potentias supradictas exerceat ad gratiam reformantem, et hoc per orationem; ad iustitiam purificantem et hoc in conversatione; ad scientiam illuminantem et hoc in meditatione; ad sapientiam perficientem et hoc in contemplatione. Sicut igitur ad sapientiam nemo venit nisi per gratiam, iustitiam et scientiam; sic ad contemplationem non venitur nisi per meditationem perspicuam, conversationem sanctam et orationem devotam. Sicut igitur gratia fundamentum est rectitudinis voluntatis et illustrationis perspicuae rationis; sic primum orandum est nobis, deinde sancte vivendum, tertio veritatis spectaculis intendendum et intendendo gradatim ascendendum, quousque veniatur ad montem excelsum, ubi videatur Deus deorum in Sion.

8. Therefore it is necesary that he who will to ascend into God, as a nature having avoided the deforming fault, exercise his abovesaid, natural powers in accord with [ad] reforming grace, and this by praying; in accord with justifying purification and this in comportment [conversatione]; in accord with illuminating knowledge and this in meditation; in accord with perfecting wisdom and this in contemplation. Therefore as no one comes to wisdom except through grace, justice, and knowledge; so one does not come to contemplation except through perspicacious mediation, holy comportment and devout prayer. Therefore as grace is the foundation of the rectitude of the will and of the perspicacious brightening [illustrationis] of the reason; so at first we must pray, then live holily, third understand the spectacles [spectaculis] of truth and by understanding ascend gradually, and come at last to the exalted mountain, where there is seen the God of Gods in Sion.

9. Quoniam igitur prius est ascendere quam descendere in scala Iacob, primum gradum ascensionis collocemus in imo, ponendo totum istum mundum sensibilem nobis tanquam speculum, per quod transeamus ad Deum, opificem summum, ut simus veri Hebraei transeuntes de Aegypto ad terram Patribus repromissam, simus etiam Christiani cum Christo transeuntes ex hoc mundo ad Patrem, simus et sapientiae amatores, quae vocat et dicit: Transite ad me omnes, qui concupiscitis me, et a generationibus meis adimplemini. A magnitudine namque speciei et creaturae cognoscibiliter poterit Creator horum videri.

9. Since therefore first one is to ascend rather than descend upon Jacob's stair, let us situate the first step of ascension at the bottom, by considering [ponendo] this whole world sensible to us as a mirror [speculum], through which we passover to God, the Most High Artitisan, so that we may be true Hebrews passing over from Egypt to the land promissed again-and-again to our Fathers, that we may be also Christians passing over with Christ from this world to the Father, that we may be also lovers [amatores] of wisdom, who calls and says: Passover to me all you, who desire [concupiscitis] me, and be filled full by my generations. For from the magnitude of beauty [speciei] and creature the Creator of these things could be familiarly [cognoscibiliter] seen.

10. Relucet autem Creatoris summa potentia et sapientia et benevolentia in rebus creatis secundum quod hoc tripliciter nuntiat sensus carnis sensui interiori. Sensus enim carnis aut deservit intellectui rationabiliter investiganti, aut fideliter credenti, aut intellectualiter contemplanti. Contemplans considerat rerum existentiam actualem, credens rerum decursum habitualem, ratiocinans rerum praecellentiam potentialem.

10. Moreover the highest power and wisdom and benevolence of the Creator glitters in created things according to that which the sense of the flesh announces in this threefold manner to the interior sense. For the sense of the flesh either devoutly serves [deservit] the intellect in a rational manner as it investigates, or in a faithful manner as it believes, or in an intellectual manner as it contemplates. Contemplating it considers the actual existence of things, believing the habitual descent [decursus] of things, reasoning [ratiocinans] the potential excellence [praecellentiam] of things.

11. Primo modo aspectus contemplantis, res in se ipsis considerans, videt in eis pondus, numerum et mensuram; pondus quoad situm, ubi inclinantur, numerum, quo distinguuntur, et mensuram, qua limitantur. Ac per hoc videt in eis modum, speciem et ordinem, nec non substantiam, virtutem et operationem. Ex quibus consurgere potest sicut ex vestigio ad intelligendum potentiam, sapientiam et bonitatem Creatoris immensam.

11. In the first manner the power of sight [aspectus] of the one contemplating, considering the things in themselves [res in se ipsis], sees in them the weight, number and measure; the weight in regard to the position [quoad situm], where they are inclining, the number, by which they are distinguished, and the measure, by which they are limited. And for this reason it sees in them measure [modum], species, and order, and also the substance, virtue, and activity [operationem]. From which it can rise together, as from a vestige, to understand the power, wisdom and immense goodness of the Creator.

12. Secundo modo aspectus fidelis, considerans hunc mundum attendit originem, decursum et terminum. Nam fide credimus, aptata esse saecula Verbo vitae; fide credimus, trium legum tempora, scilicet naturae, Scripturae et gratiae sibi succedere et ordinatissime decurrisse; fide credimus, mundum per finale iudicium terminandum esse; in primo potentiam, in secundo providentiam, in tertio iustitiam summi principii advertentes.

12. In the second manner the power of sight of the believer [aspectus fidelis], considering this world attends to the origin, the descent and the end. For by faith we believe, that the ages have been made ready for the Word of life; by faith we believe, that the seasons of the three laws, that is of nature, of Scripture and of grace succeed one another [sibi] and have descended [decurrisse] in a most orderly manner; by faith we believe, that the world must be terminated by a final judgement; adverting in the first to power, in the second to providence, in the third to justice of the Most High Principle.

13. Tertio modo aspectus ratiocinabiliter investigantis videt, quaedam tantum esse, quaedam autem esse et vivere, quaedam vero esse, vivere et discernere; et prima quidem esse minora, secunda media, tertia meliora.-- Videt iterum, quaedam esse tantum corporalia, quaedam partim corporalia, partim spiritualia; ex quo advertit, aliqua esse mere spiritualia tanquam utriusque meliora et digniora. Videt nihilominus, quaedam esse mutabilia et incorruptibilia, ut caelestia; ex quo advertit, quaedam esse immutabilia et incorruptibilia, ut supercaelestia.

Ex his ergo visibilibus consurgit ad considerandum Dei potentiam, sapientiam, et bonitatem ut entem, viventem et intelligentem, mere spiritualem et incorruptibilem et intransmutabilem.

13. In the third manner the power of sight [aspectus] of the one investigating in a reasoning manner sees, that certain things only are, morover that certain things are and live, but that certain things are, live, and discern; and indeed that the first things are the lesser, the second ones the middle, the third the best. -- Again it sees, that certain things are only corporal, certain things partly coporal, partly spiritual; from which it adverts, that some are merely spiritual as the better and more worthy of both. Nevertheless it sees, that certain things are mutable and incorruptible, as the celestial things; from which it adverts, that certain things are immutable and incorruptible, as the supercelestial.

From these visible things, therefore, it rises up together to consider the power, wisdom, and goodness of God, as the existing [entem], living, understanding, merely spiritual and incorruptible and instransmutable One.

14. Haec autem consideratio dilatatur secundum septiformem conditionem creaturarum, quae est divinae potentiae et bonitatis testimonium septiforme, si consideretur cunctarum rerum origo et ordo.

14. Moreover this consideration broadens according to the septiform condition of creatures, which is the septiform testimony of the divine power and goodness, if the origin and order of all other things is considered.

Origo namque rerum secundum creationem, distinctionem et ornatum quantum ad opera sex dierum divinam praedicat potentiam cuncta de nihilo producentem, sapientiam cuncta lucide distinguentem et bonitatem cuncta largiter adornantem.

Magnitudo autem rerum secundum molem longitudinis, latitudinis et profunditatis; secundum excellentiam virtutis longe, late et profunde se extendentis, sicut patet in diffusione lucis; secundum efficaciam operationis intimae, continuae et diffusae, sicut patet in operatione ignis, manifeste indicat immensitatem potentiae, sapientiae et bonitatis trini Dei qui in cunctis rebus per potentiam, praesentiam et essentiam incircumscriptus existit.

Multitudo vero secundum diversitatem generalem, specialem et individualem in substantia, in forma seu figura et efficacia ultra omnem humanam aestimationem, manifeste trium praedictarum conditionum in Deo immensitatem insinuat et ostendit.

Pulcritudo autem rerum secundum varietatem luminum, figurarum et colorum in corporibus simplicibus, mixtis et etiam complexionatis, sicut in corporibus caelestibus et mineralibus, sicut lapidibus et metallis, plantis et animalibus, tria praedicta evidenter proclamat.

Plenitudo autem rerum, secundum quod materia est plena formis secundum rationes seminales; forma est plena virtute secundum activam potentiam; virtus est plena effectibus secundum efficientiam, id ipsum maniteste declarat.

Operatio multiplex, secundum quod est naturalis, secundum quod est artificialis, secundum quod est moralis, sua multiplicissima varietate ostendit immensitatem illius virtutis, artis et bonitatis, quae quidem est omnibus "causa essendi, ratio intelligendi et ordo vivendi".

Ordo autem secundum rationem durationis et influentiae, scilicet per prius et posterius, superius et inferius, nobilius et ignobilius, in libro creaturae insinuat manifeste primi principii primitatem, sublimitatem et dignitatem quantum ad infinitatem potentiae; ordo vero divinarum legum, praeceptorum et iudiciorum in libro Scipturae immensitatem sapientiae; ordo autem divinorum Sacramentorum, beneficiorum et retributionum in corpore Ecclesiae immensitatem bonitatis, ita quod ipse ordo nos in primum et summum, potentissimum, sapientissimum et optimum evidentissime manuducit.

For the origin of things according to (their) creation, distinction and embellishment [ornatum], as much as it regards [quantum ad] the works of the six days, foretells the divine power, producing all other things from nothing, (the divine) wisdom distinguishing all other things lucidly and (the divine) goodness adorning all other things with largess.

Moreover the magnitude of things according to the quantity [molem] of (their) length, breadth and depth; according to the excellence (their) virtue extending far, wide, and deeply, as is clear in the diffusion of light; according to the efficacy of (their) most interior, continual and diffuse activity, as is clear in the activity of fire, manifestly indicates the immensity of the power, wisdom and goodness of the Triune God who in all other things by power, presence [praesentiam] and essence exists as One uncircumscribed.

Indeed their multitude according to (their) general, special and individual diversity in substance, in form or figure and efficacious beyond every human estimation, manifestly intimates and shows the immensity of the aforesaid three conditions in God.

Moreover the beauty [pulcritudo] of things according to the variety of (their) lights, figures and colors in bodies simple, mixed and even connected [complexionatis], as in celestial and mineral bodies, as stones and metals, plants and animals, proclaims in an evident manner the aforesaid three things.

Moreover the fulness of things, according to which [secundum quod] matter is full of forms according to seminal reasons; form is full of virtue according to active power; virtue is full of effects according to efficiency, manifestly declares the very thing.

The manifold [multiplex] activity (of things), according to that which is natural, according to that which is artificial, according to that which is moral, by its most manifold variety shows the immensity of His virtue, art, and goodness, which is for all things "the cause of existing [causa essendi], the reason for understanding and the order of living".

Moreover their order according to the reckoning [rationem] of duration and influence, that is by prior and posterior, superior and inferior, more noble and more ignoble, manifestly intimates in the Book of Creatures the primacy, sublimity and dignity of the First Principle, as much as it regards the infinity of His power; indeed the order of divine laws, precepts, and judgements in the Book of Scripture the immensity of His wisdom; moreover the order of divine Sacraments, benefactions and retributions in the Body of the Church the immensity of His goodness, so that the order itself most evidently leads us by hand [manuducit] to the First and Most High, the Most Powerful, the Most Wise and the Best.

15. Qui igitur tantis rerum creaturarum splendoribus non illustratur caecus est; qui tantis clamoribus non evigilat surdus est; qui ex omnibus his effectibus Deum non laudat mutus est; qui ex tantis indiciis primum principium non advertit stultus est. - Aperi igitur oculos, aures spirituales admove, labia tua solve et cor tuum appone, ut in omnibus creaturis Deum tuum videas, audias, laudes, diligas et colas, magnifices et honores, ne forte totus contra te orbis terrarum consurgat. Nam ob hoc pugnabit orbis terrarum contra insensatos et contra sensatis erit materia gloriae, qui secundum Prophetam possunt dicere: Delectasti me, Domine, in factura tua, et in operibus manuum tuarum exsultabo. Quam magnificata sunt opera tua, Domine! omnia in sapientia fecisti, impleta est terra possessione tua.

15. Therefore he who is not brightened [illustratur] by such splendors of created things is blind; he who does not awake at such clamors is deaf; he who does not praise God on account of [ex] all these effects is mute; he who does not turn towards [advertit] the First Principle on account of such indications [indiciis] is stupid. -- Open therefore your eyes, employ your spiritual ears, loose your lips and rouse [appone] your heart, to see, hear, praise, love [diligas] and worship [colas], magnfiy and honor your God in all creatures, lest perhaps the whole circle of the earth rise together against you. For on this account the circle of the earth will fight against the insensate and against the sensate there will be the matter of glory, who according to the Prophet can say: Thou has loved [delectasti] me, Lord, in what you are to do [factura] and in the works of Thy hands shall I exult. How magnified are Thy works, Lord!  you have made all things in wisdom, the earth is filled with Thy possesion.

1. Sed quoniam circa speculum sensibilium non solum contingit contemplari Deum per ipsa tanquam per vestigia, verum etiam in ipsis, in quantum est in eis per essentiam, potentiam et praesentiam; et hoc considerare est altius quam praecendens: ideo huiusmodi consideratio secundum tenet locum tanquam secundus contemplationis gradus, quo debemus manuduci ad contemplandum Deum in cunctis creaturis, quae ad mentem nostram intrant per corporales sensus.

1. But since concerning the sensible reflection not only does it happen that God is contemplated through these as through vestiges, but also in these, inasmuch as He is in them through essence, power, and presence; and this is to consider Him higher than before [praecedens]; for that reason a consideration of this kind holds second place as the second step of contemplation, by which we ought to be lead by hand to contemplate God in all other creatures, which enter our minds through bodily senses.

2. Notandum igitur, quod iste mundus, qui dicitur macrocosmus, intrat ad animam nostram, quae dicitur minor mundus, per portas quinque sensuum, secundum ipsorum sensibilium apprehensionem, oblectationem et diiudicationem. Quod patet sic: quia in eo quaedam sunt generantia, quaedam generata, quaedam gubernantia haec et illa. Generantia sunt corpora simplicia, scilicet corpora caelestia et quatuor elementa. Nam ex elementis per virtutem lucis conciliantis contrarietatem elementorum in mixtis habent generari et produci, quaecumque generantur et producuntur per operationem virtutis naturalis. Generata vero sunt corpora ex elementis composita, sicut mineralia, vegetabilia, sensibilia et corpora humana. Regentia haec et illa sunt substantiae spirituales sive omnino coniunctae, ut sunt animae brutales, sive coniunctae separabiliter, ut sunt spiritus rationales, sive coniunctae inseparabiliter, ut sunt spiritus caelestes, quos philosophi Intelligentias, nos Angelos appellamus. Quibus secundum philosophos competit movere corpora caelestia, ac per hoc eis attribuitur administratio universi, suscipiendo a prima causa, scilicet Deo, virtutis influentiam, quam refundunt secundum opus gubernationis, quod respicit rerum consistentiam naturalem. Secundum autem theologos attribuitur eisdem regimen universi secundum imperium summi Dei quantum ad opera reparationis, secundum, quae dicuntur administratorii spiritus, missi propter eos qui hereditatem capiunt salutis.

2. Therefore it must be noted, that this world, which is called a macrocosm, enters our soul, which is called a microcosm, through the gates of the five senses, according to (their) apprehension, enjoyment [oblectationem] and dijudication of these sensible (images). That this is clearly so: because in it certain things are generating, certain things generated, certain thing governing the former and the latter [haec et illa]. The things generating are the simple bodies, that is the celestial bodies and the four elements. For from the elements by virtue of a light unifying [conciliantis] the contrariety of elements in mixtures there has been generated and produced, whatever is generated and produced by the activity of natural virtue. But the things generated are the bodies composed from the elements, as minerals, vegetables, sensibles and human bodies. The things ruling the former and the latter are the spiritual substances whether entirely conjoined, as are the brute animals, or conjoined in a separable manner [separabiliter], as are the rational spirits, or conjoined in an inseparable manner [inseparabiliter], as are the celestial spirits, whom the philosophers name Intelligences, we the Angles. To whom according to philosophers it pertains [competit] to move the celestial bodies, and for this reason to them there is attributed the administration of the universe, taking up [suscipiendo] from the First Cause, that is from God, the influence of virtue, which they pour back according to the work of governing, which respects [respicit] the natural consistency of things. Moreover acccording to theologians there is attributed to these same the control [regimen] of the universe according to the empire of the Most High God as much as regards the works of reparation, according to what is called the spirits of administration, sent on account of those who have siezed the inheritance of salvation.

3. Homo igitur, qui dicitur minus mundus, habet quinque sensus quasi quinque portas, per quas intrat cognitio omnium, quae sunt in mundo sensibili, in animam ipius. Nam per visum intrant corpora sublimia et luminosa et cetera colorata, per tactum vero corpora solida et terrestria, per tres vero sensus intermedios intrant intermedia, ut per gustum aquea, per auditum aërea, per odoratum vaporabilia, quae aliquid habent de natura humida, aliquid de aërea, aliquid de ignea seu calida, sicut patet in fumo ex aromatibus resoluto.

3. Man therefore, who is called the microcosm, has five senses like five gates, through which aquaintance with [cognitio] all things, which are in the sensible world, enters into his soul. For through vision there enters bodies sublime and luminous and the other colored things, but through touch bodies solid and terrestrial, indeed through the three intermediary senses there enters intermediary things, as through taste liquids [aquea], through hearing gases [aërea], through smell vapours [vaporabilia], which have something of the humid nature, something of the gaseous [aërea], something of the fiery [ignea] or hot (nature), as is clear in the smoke released from aromatics [aromatibus].

Intrant igitur per has portas tam corpora simplicia quam etiam composita, ex his mixta. Quia vero sensu percipimus non solum haec sensibilia particularia, quae sunt lux, sonus, odor, sapor et quatuor primariae qualitates, quas apprehendit tactus; verum etiam sensibilia communia, quae sunt numerus, magnitudo, figura, quies et motus; et "omne, quod movetur ab alio movetur", et quaedam a se ipsis moventur et quiescunt, ut sunt animalia: dum per hos quinque sensus motus corporum apprehendimus, manuducimur ad cognitionem motorum spiritualium tanquam per effectum cognitionem causarum.

Therefore there enters through these gates both simple bodies and also composite ones, from these (which are) mixted. But because in sensing [sensu] we perceive no only these particular sensibles, which are light, sound, odor, taste and the four primary qualities, which apprehend (our) touch; but also the common sensibles, which are number, magnitude, figure, rest and movement [motus]; both "all, which is moved is moved by another" and certain things are moved by themselves and rest, as are the animals: while through those five senses we apprehend the movement of bodies, we are lead by hand towards aquaintance with spiritual movers as through an effect towards acquaintance with its causes.

4. Intrat igitur quantum ad tria rerum genera in animam humanam per apprehensionem totus iste sensibilis mundus. Haec autem sensibilia exteriora sunt quae primo ingrediuntur in animam per portas quinque sensuum; intrant, inquam, non per substantias, sed per similitudines suas primo generatas in medio et de medio in organo et de organo exteriori in interiori et de hoc in potentiam apprehensivam; et sic generatio speciei in medio et de medio in organo et conversio potentiae apprehensivae super illam facit apprehensionem omnium eorum quae exterius anima apprehendit.

4. Therefore there enters, as much as regards three genera of things, into the human soul through apprehension, that whole sensible world. Moreover these exterior sensibles are those which at first step into the soul through the gates of the five senses; they enter, I say, not through substances, but through their similitudes at first generated in the midst and from the midst in the organ and from the exterior organ in the interior, and from this into the apprehensive power; and thus the generation of the species in the midst and from the midst in the organ and the conversion of the apprehensive power over it causes [facit] the apprehension of all these which the soul apprehends exteriorly.

5. Ad hanc apprehensionem, si sit rei convenientis, sequitur oblectatio. Delectatur autem sensus in obiecto per similitudinem abstractam percepto vel ratione speciositatis, sicut in visu, vel ratione suavitatis, sicut in odoratu et auditu, vel ratione salubritatis, sicut in gustu et tactu, appropriate loquendo. Omnis autem delectatio est ratione proportionalitatis. Sed quoniam species tenet rationem formae, virtutis et operationis, secundum quod habet respectum ad principium, a quo manat, ad medium, per quod transit, et ad terminum, in quem agit: ideo proportionalitas aut attenditur in similitudine, secundum quod tenet rationem speciei seu formae, et sic dicitur speciositas, quia "pulcritudo nihil aliud est quam aequalitas numerosa", seu "quidam partium situs cum coloris suavitate". Aut attenditur proportionalitas, in quantum tenet rationem potentiae seu virtutis, et sic dicitur suavitas, cum virtus agens non improportionaliter excedit recipientem; quia sensus tristatur in extremis et in mediis delectatur. Aut attenditur, in quantum tenet rationem efficaciae et impressionis, quae tunc est proportionalis, quando agens imprimendo replet indigentiam patientis, et hoc est salvare et nutrire ipsum, quod maxime apparet in gustu et tactu, Et sic per oblectationem delectabilia exteriora secundum triplicem rationem delectandi per similitudinem intrat in animam.

5. To this apprehension, if it belongs to something agreeable [rei convenientis], there follows enjoyment. Moreover the sense takes delight [delectatur] in the object perceived through the abstract similitude and/or [vel] by reason of its beauty [speciositatis], as in sight, and/or by reason of its savor, as in smell and hearing, and/or by reason of its wholesomeness [salubritatis], as in taste and touch, respectively [appropriate loquendo]. Moreover every delectation is by reason of its proportionality. But since the species holds the reason for the form, virtue and activity, according to which it has a relation [respectum] to the begining, from which it flows [manat], to the middle, through which it passes over, and to the end, in which it acts; for that reason proportionality either is attended in similitude, according to which it accounts [habet rationem] for the species or form, and so is called beauty [speciositas], because "beauty [pulchritudo] is nothing other than numeric [numerosa] equality", or "a certain one of the parts of position [situs] together with the savor of color". Or proportionality attends, inasmuch as it accounts [habet rationem] for power or virtue, and so is called savor, when acting virtue does not improportionately exceed the recipient; because sense is saddened in extremes and takes delight in means. Or it is attended, inasmuch as it accounts for efficacy and impression, which is then proportional, when acting in impressing it fills full the indigence of the one impressed [patientis], and this is to save and feed [nutrire] itself, which most appears in taste and touch. And thus through enjoyment exterior delectables, according to the three fold reason for taking delight, enter into the soul through similitude.

6. Post hanc apprehensionem et oblectationem fit diiudicatio, qua non solum diiudicatur, utrum hoc sit album, vel nigrum, quia hoc pertinet ad sensum particularem; non solum, utrum sit salubre, vel nocivum, quia hoc pertinet ad sensum interiorem; verum etiam, quia diiudicatur et ratio redditur, quare hoc delectat; et in hoc actu inquiritur de ratione delectationis, quae in sensu percipitur ab obiecto. Hoc est autem, cum quaeritur ratio pulcri, suavis et salubris: et invenitur quod haec est proportio aequalitatis. Ratio autem aequalitatis est eadem in magnis et parvis nec extenditur dimensionibus nec succedit seu transit cum transeuntibus nec motibus alteratur. Abstrahit igitur a loco, tempore et motu, ac per hoc est incommutabilis, incircumscriptibilis et omnino spiritualis. Diiudicatio igitur est actio, quae speciem sensibilem, sensibiliter per sensus acceptam, introire facit deputando et abstrahendo in potentiam intellectivam. Et sic totus iste mundus introire habet in animam humanam per portas sensuum secundum tres operationes praedictas.

6. After this apprehension and enjoyment there occurs [fit] dijudication, by which not only is it distinguished [diiudicatur], whether this be white, and/or black, because this pertains [pertinet] to a particular sense; not only, whether it be wholesome, and or noxious [nocivum], because this pertains to interior sense; but also, because it is distinguished and an account [rationem] is rendered, why it takes delight in this; and in this act one inquires for [inquiritur de] a reason for the delectation, which in the sense is perceived from the object. This is moreover, when the reason for the beautiful [pulcri], savory and wholesome is sought: and one finds [invenitur] that this is the proportion of equality. Moreover the reason for equality is the same in great things and in small and it neither is extended in dimensions nor succeeds or passes over with those things passing over nor is it altered by movements. Therefore it abstracts [abstrahit] from place, time and movement, and for this reason it is thoroughly unchangeable [incommutabilis], uncircumscribable and entirely spiritual. Therefore dijudication is an action, which causes [facit] the sensible species, accepted sensibly through sense, to go into the intellective power by pruning [deputando] and abstracting (it). And thus, this whole world has to go into [introire habet] the human soul through the gates of the senses according to the three aforesaid activities.

7. Haec autem omnia sunt vestigia, in quibus speculari possumus Deum nostrum. Nam cum species apprehensa sit similitudo in medio genita et deinde ipsi organo impressa et per illam impressionem in suum principium, scilicet in obiectum cognoscendum, ducat; manifeste insinuat, quod ille qui est imago invisibilis Dei et splendor gloriae et figura substantiae eius, qui ubique est per primam sui generationem, sicut obiectum in toto medio suam generat similitudinem, per gratiam unionis unitur, sicut species corporali organo, individuo rationalis naturae, ut per illam unionem nos reduceret ad Patrem sicut ad fontale principium et obiectum. Sic ergo omnia cognoscibilia habent sui speciem generare, manifeste proclamant, quod in illis tanquam in speculis videri potest aeterna generatio Verbi, Imaginis et Filii a Deo Patre aeternaliter emanantis.

7. Moreover all these are vestiges, in which we gaze upon [speculari] Our God. For since the species apprehended is a similitude born in the midst and then impressed on the organ itself and through that impression it leads into its beginning, that is into the object with which one is to become acquainted; it manifestly intimates, that that One who is the invisible image of God and the splendor of His glory and the figure of His substance, who is everywhere by His first generation--as an object in the center [toto medio] generates its own similitude--is united by the grace of union--as a species to the bodily organ--to an individual of rational nature, to lead us back through that union to the Father as to the fontal begining and object. Therefore as all things with which one can become acquainted have to generate [habet generare] their own species, they manifestly proclaim, that in them as in mirrors can be seen the eternal generation of the Word, the Image and Son eternally emanating from God the Father.

8. Secundum hunc modum species delectans ut speciosa, suavis et salubris insinuat, quod in illa prima specie est prima speciositas, suavitas et salubritas, in qua est summa proportionalitas et aequitas ad generantem; in qua est virtus, non per phantasma, sed per veritatem apprehensionis illabens: in qua est impressio salvans et sufficientes et omnem apprehendentis indigentiam expellens. Si ergo "delectatio est coniunctio convenientis cum convenienti"; et solius Dei similitudo tenet rationem summe speciosi, suavis et salubris; et unitur secundum veritatem et secundum intimitatem et secundum plenitudinem replentem omnem capacitatem: manifeste videri potest, quod in solo Deo est fontalis et vera delectatio, et quod ad ipsam ex omnibus delectationibus manuducimur requirendam.

8. According to this manner (of speaking) the species taking delight as one beautiful [speciosa], savory and wholesome, intimates, that in that first species there is prime beauty [speciositas], savor and wholesomeness, in which there is most high proportionality and equality to the one generating; in which there is unstaining [illabens] virtue, not through phantasm, but through the truth of apprehension: in which there is saving impression, expelling both substitutes [sufficientes] and every indigence of apprehension. If therefore "delectation is a conjunction of agreeable [convenientis] to agreeable"; and solely the similitude of God accounts most highly for the beautiful [speciosi], savory and the wholesome; and it is united according to truth and interiority [intimitatem] and fulness filling full every capacity: it can manifestly be seen, that in God alone there is fontal and true delectation, and that we are lead by hand to require that from [ex] all delectations.

9. Excellentiori autem modo et immediatiori diiudicatio ducit nos in aeternam veritatem certius speculandam. Si enim diiudicatio habet fieri per rationem abstrahentem a loco, tempore et mutabilitate ac per hoc a dimensione, successione et transmutatione, per rationem immutabilem et incircumscriptibilem et interminabilem; nihil autem est omnino immutabile, incircumscriptibile et interminabile, nisi quod est aeternum; omne autem quod est aeternum, est Deus, vel in Deo: si ergo omnia, quaecumque certius diiudicamus, per huiusmodi rationem diiudicamus; patet, quod ipse est ratio omnium rerum et regula infallibilis et lux veritatis, in qua cuncta relucent infallibiliter, indelebiliter, indubitanter, irrefragabiliter, indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter, indivisibiliter et intellectualiter. Et ideo leges illae, per quas iudicamus certitudinaliter de omnibus sensibilibus, in nostram considerationem venientibus; cum sint infallibiles et indubitabiles intellectui apprehendentis, sint indelebiles a memoria recolentis tanquam semper praesentes, sint irrefragabiles et indiiudicabiles intellectui iudicantis, quia, ut dicit Augustinus, "nullus de eis iudicat, sed per illas": necesse est, eas esse incommutabiles et incorruptibiles tanquam necessarias, incoarctabiles tanquam incircumscriptas, interminabiles tanquam aeternas, ac per hoc indivisibiles tanquam intellectuales et incorporeas, non factas, sed increatas, aeternaliter existentes in arte aeterna, a qua, per quam et secundum quam formantur formosa omnia; et ideo nec certitudinaliter iudicari possunt nisi per illam quae non tantum fuit forma cuncta producens, verum etiam cuncta conservans et distinguens, tanquam ens in omnibus formam tenens et regula dirigens, et per quam diiudicat mens nostra cuncta, quae per sensus intrant in ipsam.

9. Moreover by a more excellent and immediate manner dijudication leads us to gaze upon [in speculandam] eternal truth with more certainty [certius]. For if dijudication has occured [fieri] through reason abstracting from place, time and mutability and for this reason from dimension, succession and transmutation, through immutable and incircumscriptible and interminalbe reason; nothing however is entirely immutable, incircumscriptible and interminalbe, except what is eternal; everthing however which is eternal, is God, and/or in God: if therefore all things, however more certainly we distinguish [diiudicamus] them, we distinguish through reason of this kind; it is clear, that He himself is the reason for all things and the infallible rule and the light of truth, in which all other things glitters infallibly, indelibly, undoubtedly, unbreakably, indistinguishably [indiiudicabiliter], thoroughly unchangeably, unconfinably, interminably, indivisibly, and intellectually. And for that reason those laws, through which we judge with certainty [certitudinaliter] concerning all sensibles, coming into our consideration; although they are infallible and undoubtable by the intellect of the one apprehending (them), indelible from the memory of the one recalling (them) as things always present, unbreakable and indistinguishable by the intellect of the one judging (them), because, as Augustine says "no one judges from them, but through them": it is necessary, that they be thoroughly unchangeable and incorruptible as necessaries, unconfinable as uncircumscribed, interminable as eternals, and for this reason indivisable as intellectual and incorporeal (beings), not made, but uncreated, eternally existing in the eternal Art, from which, through which and according to which all shapely [formosa] things are formed; and for that reason they cannot be with certainty judged except through That which was not only producing all other forms, but also conserving and distinguishing [distinguens] all others, as the Being [ens] holding the form and directing the rule [regula] over all things, and through Which our mind distinguishes [diiudicat] all others, which enter into itself through the senses.

10. Haec autem speculatio dilatatur secundum considerationem septem differentiarum numerorum, quibus quasi septem gradibus conscenditur in Deum, secundum quod ostendit Augustinus in libro De vera Religione et in sexto Musicae, ubi assignat differentias numerorum gradatim conscendentium ab his sensibilibus usque ad Opficem omnium, ut in omnibus videatur Deus.

10. Moreover this speculation broadens according to the consideration of seven numercially different things [differentiarum numerorum], by which as by seven steps one climbs thoroughly into God, according to that which Augustine (says) in his book De vera Religione and in its sixth (chapter) Musicae, where he assignes numercially different things climbing step-by-step [gradatim] thoroughly from these sensibles even to the Artisan of all, so that God is seen in all (of them).

Dicit enim, numeros esse in corporibus et maxime in sonis et vocibus, et hos vocat sonantes; numeros ab his abstractos et in sensibus nostris receptos, et hos vocat occursores; numeros ab anima procedentes in corpus, sicut patet in gesticulationibus et saltationibus, et hos vocat progressores; numeros in delectationibus sensuum ex conversione intentionis super speciem receptam, et hos vocat sensuales; numeros in memoriam retentos, et hos vocat memoriales; numeros etiam, per quos de his omnibus iudicamus, et hos vocat iudiciales, qui ut dictum est necessario sunt supra mentem tanquam infallibiles et indiiudicabiles. Ab his autem imprimuntur mentibus nostris numeri artificiales, quos tamen inter illos gradus non enumerat Augustinus, quia connexi sunt iudicialibus; et ab his manant numeri progressores, ex quibus creantur numerosae formae artificiatorum, ut a summis per media ordinatus fiat descensus ad infima. Ad hos etiam gradatim ascendimus a numeris sonantibus, mediantibus occursoribus, sensualibus et memorialibus.

For he says, that numbers are in bodies and most in sounds and voices, and these he names notes [sonantes]; that numbers (have been) abstracted from these and received in our senses, and these he names messages [occursores]; numbers (are) proceding from the soul into the body, as is clear in gesticulations and gestured-dances [saltationibus], and these he names instructions [progressors]; that (there are) numbers in the delectations of the sense from the conversion of intention over the species received, and these he names sensations [sensuales]; that numbers (have been) retained in the memory, and these he calls memories [memoriales]; that (there are) even numbers, through which we judge concerning all these things, and these he names judgements [iudiciales], which as has been said are necessarily above the mind as infallibles and indistinguishables. By these moreover there are impressed upon our minds artificial numbers, which nevertheless Augustine does not ennumerate among those steps, because they have been connected with judgements; and from these flow the number-intructions, from which are created numerous forms of crafts [artificiatorum], so that from most high things through middle things towards the lowest things an ordered descent comes into being [fiat]. Towards these we also ascend step-by-step by numbers (that are) notes, intervening [mediantibus] messages, sensations, and memories.

Cum igitur omnia sint pulcra et quodam modo delectabilia; et pulcritudo et delectatio non sint absque proportione; et proportio primo sit in numeris: necesse est, omnia esse numerosa; ac per hoc "numerus est praecipuum in animo Conditoris exemplar" et in rebus praecipuum vestigium ducens in Sapientiam. Quod cum sit omnibus evidentissimum et Deo propinquissimum, propinquissime quasi per septem differentias ducit in Deum et facit, eum cognosci in cunctis corporalibus et sensibilibus, dum numerosa apprehendimus, in numerosis proportionibus delectamur et per numerosarum proportionum leges irrefragabiliter iudicamus.

Therefore since all things are beautiful [pulcra] and in a certain manner delectable; and beauty [pulcritudo] and delectation are not apart from proportion; and proportion is first in numbers: it is necessary, that all things be numerous; and for this reason "number is the foremost [praecipuum] exemplar in the mind [animo] of the Founder"; and in things the foremost vestige leading to Wisdom. Because when (this vestige) is most evident to all and closest to God, and most closely as through seven differences leads into God and causes [facit], us to acquaint ourselves with Him in all other corporal and sensible things, we at the same time [dum] apprehend numerous things, take delight in numerous proportions and judge most securely [irrefragabiliter] by means of [per] laws of numerous proportions.

11. Ex his duobus gradibus primis, quibus manuducimur ad speculandum Deum in vestigiis quasi ad modum duarum alarum descendentium circa pedes, colligere possumus, quod omnes creaturae istius sensibilis mundi animum contemplantis et sapientis ducunt in Deum aeternum, pro eo quod illius primi principii potentissimi, sapientissimi et optimi, illius aeternae originis, lucis et plenitudinis, illius, inquam, artis efficientis, exemplantis et ordinantis sunt umbrae, resonantiae et picturae, sunt vestigia, simulacra et spectacula nobis ad contuendum Deum proposita et signa divinitus data; quae, inquam, sunt exemplaria vel potius exemplata, proposita mentibus adhuc rudibus et sensibilibus, ut per sensibilia, quae vident transferantur ad intelligibilia, quae non vident, tanquam per signa ad signata.

11. From these two first steps, by which we are lead by hand to gaze upon God in (His) vestiges as after the manner of the two wings decending about the feet, we can gather, that all creatures of this sensible world lead the spirit [animum] of the one contemplating and tasting [sapientis] (them) into the eternal God, for the reason [pro eo] that of that First Principle most powerful, most wise and best, of that eternal Origin, Light, and Fullness, of that, I say, Art efficient, exemplary [exemplantis] and ordering [ordinantis] there are shadows, resonances [resonantia] and pictures, there are vestiges, likenesses [simulacra] and spectacles divinely given to us as first premises of a syllogism [proposita] and signs to survey [contuendum] God; which, I say, are exemplary and/or rather examples [exemplata], proposed to minds still rough and sensible, to be transferred through the sensibles, which they see, to the intelligibles, which they do not see, as through signs to things signified [signata].

12. Significant autem huiusmodi creaturae huius mundi sensibilis invisibilia Dei, partim quia Deus est omnis creaturae origo, exemplar et finis, et omnis effectus est signum causae, et exemplatum exemplaris, et via finis, ad quem ducit: partim ex propria repraesentatione; partim ex prophetica praefiguratione; partim ex angelica operatione; partim ex superaddita institutione. Omnis enim creatura ex natura est illius aeternae sapientiae quaedam effigies et similitudo, sed specialiter illa quae in libro Scripturae per spiritum prophetiae assumpta est ad spiritualium praefigurationem; specialius autem illae creaturae, in quarum effigie Deus angelico ministerio voluit apparere; specialissime vero ea quam voluit ad significandum instituere, quae tenet non solum rationem signi secundum nomen commune, verum etiam Sacramenti.

12. Moreover these manner of creatures of this sensible world signify the invisible things of God, partly because God is the Origin, Exemplar and End, of every creature, and (because) every effect is a sign of a cause, and an example of an exemplar, and a way for the end, towards which it leads: partly from itsown representation; partly from a prophetic prefiguration; partly from angelic activity; partly from a superadded institution. For every creature by [ex] its nature is a certain likeness and similitude of that eternal Wisdom, and especially those things which have been assumed in the book of Scripture through the spirit of prophecy for the prefiguration of spiritual things; moreover more especially those creatures, in the likeness of which God has willed to appear as an angelic minister; but most especially that which He willed to institute for signification [ad significandum], which not only accounts for [secundum] the common name of sign, but also of Sacrament.

13. Ex quibus omnibus colligitur, quod invisibilia Dei a creatura mundi, per ea quae facta sunt, intellecta conpiciuntur; ita ut qui nolunt ista advertere et Deum in his omnibus cognoscere, benedicere et amare inexcusabiles sint dum nolunt transferri de tenebris in admirabile lumen Dei. Deo autem gratias per Iesum Christum, Dominum nostrum, qui nos de tenebris transtulit in admirabile lumen suum, dum per haec lumina exterius data ad speculum mentis nostrae in quo relucent divina, disponimus ad reintrandum.

13. From all of which is gathered, that the invisible things of God from the creatures of the world, through those which have been made, are perceived as things understood [intellecta]. so that those who do not want to advert to these and to acquaint themselves with, bless and love God in all these are inexcusable so long as [dum] they do not want to be transfered from darkness into the admirable light of God. But thanks to God through Jesus Christ, Our Lord, who has transferred us from darkness into His own admirable light, while through these lights given exteriorly to the mirror [speculum] of our mind in which divine things glitter, we dispose (ourselves) to reenter.

1. Quoniam autem duo gradus praedicti, ducendo nos in Deum per vestigia sua, per quae in cunctis creaturis relucet, manuduxerunt nos usque ad hoc, ut ad nos reintraremus, in mentem scilicet nostram, in qua divina relucet imago; hinc est quod iam in tertio loco, ad nosmetipsos intrantes et quasi atrium forinsecus relinquentes, in sanctis, scilicet anteriori parte tabernaculi, conari debemus per speculum videre Deum; ubi ad modum candelabri relucet lux veritatis in facie nostrae mentis, in qua scilicet resplendet imago beatissimae Trinitatis.

1. Moreover since the two aforesaid steps, by leading us into God through His vestiges, though which He glitters in all other creatures, has lead us by hand even unto this, to reenter ourselves, that is our mind, in which the Divine Image glitters; hence it is that already in the third place, entering our very selves and as if reliquishing the outer entrance hall [atrium forinsecus], in the Holies, that is in the anterior part of the Tabernacle, we ought to begin to see God as through a mirror [per speculum]; where after the manner of a candlestick the Light of Truth glitters upon the face of our mind, in which, that is, the Image of the Most Blessed Trinity glitters again [respelndet].

Intra igitur ad te et vide, quoniam mens tua amat ferventissime semetipsam; nec se posset amare, nisi nosset; nec se nosset, nisi sui meminisset, quia nihil capimus per intelligentiam, quod non sit praesens apud nostram memoriam; et ex hoc advertis, animam tuam triplicem habere potentiam, non oculo carnis, sed oculo rationis. Considera igitur harum trium potentiarum operationes et habitudines, et videre poteris Deum per te tanquam per imaginem, quod est videre per speculum in aenigmate.

Enter therefore yourself and see, that your mind most fervently loves [amat] itself; nor can it love itself, unless it knows [nosset]; nor does it know [nosset] itself, unless it remembers itself, because we can sieze nothing through understanding [intelligentiam], that is not present among [apud] our memory; and from this you advert, that your soul has a threefold power, not in the eye of the flesh, but in the eye of the mind. Therefore consider the activities and characteristics [habitudines] of these three powers, and you can see God through yourself as through an image, which is to see (Him) through a mirror in mystery [per speculum in aenigmate].

2. Operatio autem memoriae est retentio et repraesentatio non solum praesentium, corporalium et temporalium, verum etiam succedentium, simplicium et sempiternalium. Retinet namque memoria praeterita per recordationem, praesentia per susceptionem, futura per praevisionem. Retinet etiam simplicia, sicut principia quantitatum continuarum et discretarum, ut punctum, instans et unitatem, sine quibus impossibile est meminisse aut cogitare ea quae principiantur per haec. Retinet nihilominus scientiarum principia et dignitates ut sempiternalia et sempiternaliter, quia nunquam potest sic oblivisci eorum, dum ratione utatur, quin ea audita approbet et eis assentiat, non tanquam de novo percipiat, sed tanquam sibi innata et familiaria recognoscat; sicut patet, se proponatur alicui: "De quolibet affirmatio, vel negatio"; vel: "Omne totum est maius sua parte", vel quaecumque alia dignitas, cui non est contradicere "ad interius rationem".

2. Moreover the activity of the memory is the retention and representation not only of things present, corporal and temporal, but also of things coming afterwards [succendentium], simple and sempiternal. For the memory retains things past [praeterita] through remembrance, things present through capture [susceptionem], things future through foresight [praevisionem]. It also retains simple things, like the principles of continuous and discrete quantities, such as [ut] point, presence [instans] and unity, without which it is impossible to remember or think of those things which are derived [principiantur] by means of them. Nevertheless it retains the principles and ranks [dignitates] of the sciences [scientiarum], as sempiternal things and in a sempiternal manner, because it can never so forget them, while it uses reason, on the contrary [quin] it approves those things heard and assents to them, perceives (them) not as from something new, but recognizes [recognoscat] them as things innate and familiar to itself; as is clear, is the self-evident [se proponatur alicui]: "The affirmation and/or negation of anything"; and/or "Every whole is greater than its part", and/or whatever other rank, for which there is no contradiction [contradicere] "in accord with internal reason".

Ex prima igitur retentione actuali omnium temporalium, praeteritorum scilicet, praesentium et futurorum, habet effigiem aeternitatis, cuius praesens indivisibile ad omnia tempora se extendit. Ex secunda apparet, quod ipsa non solum habet ab exteriori formari per phantasmata, verum etiam a superiori suscipiendo simplices formas, quae non possunt introire per portas sensuum et sensibilium phantasias. Ex tertia habetur, quod ipsa habet lucem incommutabilem sibi praesentem, in qua meminit invariabilium veritatum. Et sic per operationes memoriae apparet, quod ipsa anima est imago Dei et similitudo adeo sibi praesens et eum habens praesentem, quod eum actu capit et per potentiam "capax eius est et particeps esse potest".

Therefore from the first actual retention of all temporal things, that is of all things past, present, and future, it has a likeness to eternity, whose indivisible presence extends itself to all times. From the second it appears, that it not only has to be itself formed from the exterior through phantasms, but also from the superior by taking up simple forms, which cannot not enter through the gates of the senses and the phantasies of sensibles. From the third is had, that it has itself a thoroughly unchangeable light present to itself, in which it remembers the truth of invariables. And thus through the activities of memory it appears, that the soul itself is an image and similitude of God, to this extent, that present to itself and having Him present, it seizes Him by act and through power " it is capable of Him and can be a participant" (in Him).

3. Operatio autem virtutis intellectivae est in perceptione intellectus terminorum, propositionum et illationum. Capit autem intellectus terminorum significata, cum comprehendit, quid est unumquodque per definitionem. Sed definitio habet fieri per superiora, et illa per superiora definiri habent, usquequo veniatur ad suprema et generalissima, quibus ignoratis, non possunt intelligi definitive inferiora. Nisi igitur cognoscatur quid est ens per se, non potest plene sciri definitio alicuius specialis substantiae. Nec ens per se cognosci potest, nisi cognoscatur cum suis conditionibus, quae sunt; unum, verum, bonum. Ens autem, cum possit cogitari ut diminutum et completum, ut imperfectum et ut perfectum, ut ens in potentia et ut ens in actu, ut ens secundum quid et ut ens simpliciter, ut ens in parte et ut ens totaliter, ut ens transiens et ut ens manens, ut ens per aliud et ut ens per se, ut ens permixtum non-enti et ut ens purum, ut ens dependens et ut ens absolutum, ut ens posterius et ut ens prius, ut ens mutabile et ut ens immutabile, ut ens simplex et ut ens compositum, cum "privationes et defectus nullatenus possint cognosci nisi per positiones", non venit intellectus noster ut plene resolvens intellectum alicuius entium creatorum, nisi iuvetur ab intellectu entis purissimi, actualissimi, completissimi et absoluti; quod est ens simpliciter et aeternum, in quo sunt rationes omnium in sua puritate. Quomodo autem sciret intellectus, hoc esse ens defectivum et incompletum, si nullam haberet cognitionem entis absque omni defectu? Et sic de aliis conditionibus praelibatis.

3. Moreover the activity of intellective virtue is in the perception of the understanding [intellectus] of terms, propositions, and illations. Moreover it siezes what is signified by the understanding of terms, when it comprehends, what each thing [unumquodque] is by definition. But definition has to occur through things superior, and these latter have to be defined by things superior, until one comes to things supreme and most general, which when ignored [ignoratis], inferiors cannot be definitively understood. Therefore unless what one become acquainted with what a being is [est ens] through itself, there cannot be fully a definition of anything of a special substance. Nor can one become acquainted with a being through itself, unless one become acquainted with it together with [cum] its conditions, which are: the one, the true, the good. Moreover with being, when it can be thought of [cogitari] as diminished and complete, as imperfect and as perfect, as being in potency [in potentia] and as being in act, as being secundum quid and as being simply-speaking, as partly being [ens in parte] and wholly being [ens totaliter], as transient being and as stable being [ens manens], as being through another and as being through itself, as being commingled [permixtum] with non-being as as pure being, as dependent being and as absolute being, as posterior being and as prior being, as mutable being and as immutable being, as simple being as as composite being, since "its privations and defects one can be in nowise become acquainted except through its positions", our intellect does not come to resolve [venit ut resolvens] fully the understanding of anything of existing [entium] creatures, unless it be aided by the understanding of the most pure, most actual, most complete and absolute being; which is Being simply and eternal, in which there are reasons for all things in its purity. Moreover in what manner does the intellect know [sciret], that this being is defective and incomplete, if it has no acquaintance with being apart from any fault? And thus concerning the other things already touched upon [praelibatis].

Intellectum autem propositionum tunc intellectus dicitur veraciter comprehendere, cum certitudinaliter scit, illas veras esse; et hoc scire est scire, quoniam non potest falli in illa comprehensione. Scit enim, quod veritas illa non potest aliter se habere; scit igitur, illam veritatem esse incommutabilem. Sed cum ipsa mens nostra sit commutabilis, illam sic incommutabiliter relucentem non potest videre nisi per aliquam lucem omnino incommutabiliter radiantem, quam impossibile est esse creaturam mutabilem. Scit igitur in illa luce, quae illuminat omnem hominem venientem in hunc mundum, quae est lux vera et Verbum in principio apud Deum.

Moreover the intellect is said next to truly comprehend the understanding of propositions, when it knows [scit] with certitude, that they are true; and to know this is to know, since it cannot fail in its comprehension. For it knows, that that truth cannot otherwise be regarded [se habere]; therefore it knows, that that truth is not thoroughly changeable. But since our mind itself is thoroughly changeable, it cannot see that (truth) glittering in so thoroughly an unchangeable manner unless through another light radiating entirely in a thoroughly unchangeable manner, which cannot possibly be [impossible est esse] a mutuable creature. Therefore it knows in that light, which illumines every man comming into this world, which is the True Light and the Word in the begining with God.

Intellectum vero illationis tunc veraciter percipit noster intellectus, quando videt, quod conclusio necessario sequitur ex praemissis; quod non solum videt in terminis necessariis, verum etiam in contingentibus, ut: si homo currit, homo movetur. Hanc autem necessariam habitudinem percipit non solum in rebus entibus, verum etiam in non entibus. Sicut enim, homine existente, sequitur: si homo currit, homo movetur; sic etiam, non existente. Huiusmodi igitur illationis necessitas non venit ab existentia rei in materia, quia est contingens, nec ab existentia rei in anima, quia tunc esset fictio, si non esset in re: venit igitur ab exemplaritate in arte aeterna, secundum quam res habent aptitudinem et habitudinem ad invicem secundum illius aeternae artis repraesentationem. Omnis igitur, ut dicit Augustinus De vera religione, vere ratiocinantis lumen accenditur ab illa veritate et ad ipsam nititur pervenire. Ex quo manifeste apparet, quod coniunctus sit intellectus noster ipsi aeternae veritati, dum non nisi per illam docentem nihil verum potest certitudinaliter capere. Videre igitur per te potes veritatem, quae te docet, si te concupiscentiae et phantasmata non impediant et se tanquam nubes inter te et veritatis radium non interponant.

But our intellect next truly perceives the understanding of illation, when it sees, that the conclusion follows necessariloy from the premises; because not only does it see in necessary terms, but al in contingents, as, if a man run, a man is moved. Moreover it perceives this necessary characteristic not only in things existing [entibus], but also in non-existing ones. For as, with man existing, it follows: if man runs, man is moved; so also, (when) non-existing. Therefore the necessity of illations of this manner does not come from the existence of a thing in matter, which is contingent, nor from existence of a thing in the soul, which then would be a fiction, if did not exist [esset] in the thing: therefore it comes from the exemplarity in the eternal Art, according to which the thing has an aptitude and characteristic alternatively [ad invicem] according to the eternal Art's representation of it. Therefore, as Augustine says in De vera religione, every light of one who reasons truly is enkindled by that Truth and exerts itself [nititur] to arrive at It. From which it appears manifestly, that our intellect has been conjoined to eternal Truth itself, while it cannot with certitude sieze anything truly unless through learning about It [per illam docentem]. Therefore you can see through youself the Truth, which teachs you, if concupiscences and phantasms do not impede you and do not interpose themselves as clouds between you and the ray of Truth.

4. Operatio autem virtutis electivae attenditur in consilio, iudicio et desiderio. Consilium autem est in inquirendo, quid sit melius hoc an illud. Sed melius non dicitur nisi per accessum ad optimum; accessus autem est secundum maiorem assimilationem; nullus ergo scit utrum hoc sit illo melius, nisi sciat, illud optimo magis assimilari. Nullus autem, scit, aliquid alii magis assimilari, nisi illud cognoscat; non enim scio, hunc esse similem Petro, nisi sciam vel cognoscam Petrum: omni igitur consilianti necessario est impressa notio summi boni.

4. Moreover the activity of elective virtue is attended in counsel, judgement and desire. Moreover counsel is in inquiring, what be better this or that. But it is not called better unless through access to the best; however access is according to the greater assimiliation; therefore no one knows whether this be better than that, unless he knows, that it is more assimilated to the best. However, no one knows, that anything is assimilated more to another, unless he becomes acquainted with it; for not I do not know [scio], that this is like Peter, unless I know [sciam] or become acquainted with Peter; therefore upon everyone giving counsel there is necessarily impressed the notion of the Most High Good.

Iudicium autem certum de consiliabilibus est per aliquam legem. Nullus autem certitudinaliter iudicat per legem, nisi certus sit quod illa lex recta est, et quod ipsam iudicare non debet; sed mens nostra iudicat de se ipsa: cum igitur non possit iudicare de lege, per quam iudicat; lex illa superior est mente nostra, et per hanc iudicat, secundum quod sibi impressa est. Nihil autem est superior mente humana, nisi solus ille qui fecit eam: igitur in iudicando deliberativa nostra pertingit ad divinas leges, si plena resolutione dissolvat.

Moreover certain judgement from those able to give counsel es through some law. However no one judges with certainty through law, unless he be certain that that law is upright [recta], and that one ought not judge it; but our mind judges about [de] its very self: therefore since it cannot judge about the law, through which it judges; that law is superior to our mind, and it judges through this, according to that which is impressed upon itself. However nothing is superior to the human mind, except the One alone who made it; therefore in judging our deliverative (power) extends to divine laws, if it would give a full explanation [resolutione dissolvat].

Desiderium autem principaliter est illius quod maxime ipsum movet. Maxime autem movet quod maxime amatur; maxime autem amatur esse beatum; beatum autem esse non habetur nisi per optimum et finem ultimum: nihil igitur appetit humanum desiderium nisi quia summum bonum, vel quia est ad illud, vel quia habet aliquam effigiem illius. Tanta est vis summi boni, ut nihil nisi per illius desiderium a creatura possit amari, quae tunc fallitur et errat, cum effigiem et simulacrum pro veritate acceptat.

Vide igitur, quomodo anima Deo est propinqua, et quomodo memoria in aeternitatem, intelligentia in veritatem, electiva potentia ducit in bonitatem summam secundum operationes suas.

Moreover desire is principally for that which most moves it. However that moves most which loves most; however to be blessed is loved most; however to be blessed is not had except through the best and last end: therefore human desire seeks after [appetit] nothing except because (it is) the Most High Good, and/or because it is for That, and/or because it has come likeness to It. So great is the force of the Most High Good, that nothing can be loved by a creature except through a desire for It, which (creature) thereby [tunc] fails and errs, since it accepts a likeness and imitation [simulacrum] in place of the Truth [pro veritate].

Therefore see, in what manner the soul is nigh to God, and in what manner the memory leads into eternity, the intelligence into Truth, the elective power into the Most High Goodness according to their activities.

5. Secundum autem harum potentiarum ordinem et originem et habitudinem ducit in ipsam beatissimam Trinitatem. Nam ex memoria oritur intelligentia ut ipsius proles, quia tunc intelligimus, cum similitudo, quae est in memoria, resultat in acie intellectus, quae nihil aliud est quam verbum; ex memoria et intelligentia spiratur amor tanquam nexus amborum. Haec tria scilicet mens generans, verbum et amor, sunt in anima quoad memoriam, intelligentiam et voluntatem, quae sunt consubstantiales, coaequales et coaevae, se invicem circumincedentes. Si igitur Deus perfectus est spiritus, habet memoriam, intelligentiam et voluntatem, habet et Verbum genitum et Amorem spiratum, qui necessario distinguuntur, cum unus ab altero producatur, non essentialiter, non accidentaliter, ergo personaliter.

5. Moreover according to the order and origin and characteristic of these powers (the soul) leads into the Most Blessed Trinity Itself. For from memory there arises intelligence as its offspring [proles], because we next understand, since the similitude, which is in the memory, results in the keeness [acies] of the intellect, which is nothing other than a word; from memory and intelligence is spirated love [amor] as the connexion [nexus] of both. These three, that is the generating mind, word, and love, are in the soul in regard to the memory, intelligence and the will, which are consubstantial, coeternal and coeval, circumcessing one another. Therefore if the perfect God is a spirit, He has memory, intelligence and will, He has also a begotten Word and a spirated Love, which are necessarily distinguished, since one is produced from the other, not essentially, not accidentally, therefore personally.

Dum igitur mens se ipsam considerat, per se tanquam per speculum consurgit ad speculandam Trinitatem beatam Patris, Verbi et Amoris, trium personarum coaeternarum, coaequalium et consubstantialium, ita quod quilibet in quolibet est aliorum, unus tamen non est alius, sed ipsi tres sunt unus Deus.

Therefore while the mind considers its very self, through itself as through a mirror it rises together to gaze upon the Blessed Trinity of the Father, the Word and the Love, of the three coeternal, coequal and consubstantial persons, so that whoever in whomever is of the others, is nevertheless one not the other, but the three themselves are the One God.

6. Ad hanc speculationem quam habet anima de suo principio trino et uno per trinitatem suarum potentiarum, per quas est imago Dei, iuvatur per lumina scientiarum, quae ipsam perficiunt et informant et Trinitatem beatissimam tripliciter repraesentant. Nam omnis philosophia aut est naturalis, aut rationalis, aut moralis. Prima agit de causa essendi, et ideo ducit in potentiam Patris; secunda de ratione intelligendi, et ideo ducit in sapientiam Verbi; tertia de ordine vivendi, et ideo ducit in bonitatem Spiritus Sancti.

6. Towards this speculation which the soul has concerning its own beginning, triune and one through the trinity of its powers, through which it is an image of God, one is assisted through the lights of the sciences [scientiarum], which perfect it and inform it and represent the Most Blessed Trinity in a threefold manner. For every philosophy either is natural, or rational, or moral. The first deals with [agit de] the cause of existing, and for that reason leads into the power of the Father; the second with the reason for understanding, and for that reason leads into the wisdom of the Word; the third with the order of living, and for that reason leads into the goodness of the Holy Spirit.

Rursus, prima dividitur in metaphysicam, mathematicam et physicam. Et prima est de rerum essentiis, secunda de numeris et figuris, tertia de naturis, virtutibus et operationibus diffusivis. Et ideo prima in primum principium, Patrem, secunda in eius imaginem, Filium, tertia ducit in Spiritus sancti donum.

Again, the first is divided into metaphysics, mathematics and physics. And the first concerns [est de] the beings [essentiis] of things, the second numbers and figures, the third natures, virtues and diffuse accitivies. And for that reason the first leads into the First Principle, the Father, the second into His Image, the Son, the third into the gift of the Holy Spirit.

Secunda dividitur in grammaticam, quae facit potentes ad exprimendum; in logicam, quae facit perspicaces ad arguendum; in rhetoricam, quae facit habiles ad persuadendum sive movendum. Et hoc similiter insinuat mysterium ipsius beatissimae Trinitatis.

The second is divided into grammer, which makes us able [potentes] to express; into logic, which makes us perspicacious to argue; into rhetoric, which makes us skillful [habiles] to persuade or move. And this similarly intimates the mystery [mysterium] of the Most Blessed Trinity Itself.

Tertia dividitur in monasticam, oeconomicam et politicam. Et ideo prima insinuat primi principii innascibilitatem, secunda Filii familiaritatem, tertia Spiritus sancti liberalitatem.

The third is divided into the monastic, the domestic [oeconomicam] and the political. And for that reason the first intimates the unbegottenness of the First Principle, the second the Son's being-in-a-family [familiaritas], the third the liberality of the Holy Spirit.

7. Omnes autem hae scientiae habent regulas certas et infallibiles tanquam lumina et radios descendentes a lege aeterna in mentem nostram. Et ideo mens nostra tantis splendoribus irradiata et superfusa, nisi sit caeca, manuduci potest per semetipsam ad contemplandam illam lucem aeternam. Huius autem lucis irradiatio et consideratio sapientes suspendit in admirationem et econtra insipientes, qui non credunt, ut intelligant, ducit in perturbationem, ut impleatur illud propheticum: Illuminans tu mirabiliter a montibus aeternis, turbati sunt omnes insipientes corde.

7. Moreover all these sciences have certain and infallible rules as lights and rays descending from the eternal law in our mind. And for that reason our mind irradiated and superfused by so great splendors, unless it be blind, can be lead by hand through its very self to contemplate that eternal ligbht. Moreover the irradiation and consideration of this light suspends wise men into admiration and conversely it leads the foolish, who do not believe, that they do understand, into confusion [perturbationem], to fulfill that prophetic (word): Thou illuminating from eternal mountains, have unsettled [turbati sunt] the foolish of heart.

1. Sed quoniam non solum per nos transeundo, verum etiam in nobis contingit contemplari primum principium; et hoc maius est quam praecedens: ideo hic modus considerandi quartum obtinet contemplationis gradum. Mirum autem videtur, cum ostensum sit, quod Deus sit ita propinquus mentibus nostris, quod tam paucorum est in se ipsis primum principium speculari. Sed ratio est in promptu, quia mens humana, sollicitudinibus distracta, non intrat ad se per memoriam; phantasmatibus obnubilata, non redit ad se per intelligentiam; concupiscentiis illecta, ad se ipsam nequaquam revertitur per desiderium suavitatis internae et laetitiae spiritualis. Ideo totaliter in his sensibilibus iacens, non potest ad se tanquam ad Dei imaginem reintrare.

1. But since not only when passing over through us, but also in us does it happen that the First Principle is contemplated.; and this is greater than the preceeding: for that reason this fourth manner of considering reaches [obtinet] the step of contemplation. Moreover it is wonderful to see, when it is shown, that God is so close to our minds, because to so few does it belong to gaze upon [speculari] the First Principle in their very selves. But the reason (for this) is easy [in promptu], because the human mind, distracted by cares [sollicitudinibus], does not enter into itself through memory; beclouded [obnubilata] by phantasms, it does not go back towards itself through intelligence; enticed by concupiscences, it turns back not at all towards itself through a desire for internal savor and spiritual gladness. For that reason lying down [iacet] totally in these senses, it cannot reenter into itself as into an image of God.

2. Et quoniam, ubi quis ceciderit, necesse habet ibidem recumbere, nisi apponat quis et adiiciat, ut resurgat; non potuit anima nostra perfecte ab his sensibilibus relevari ad contuitum sui et aeternae Veritatis in se ipsa, nisi Veritas, assumpta forma humana in Christo, fieret sibi scala reparans priorem scalam, quae fracta fuerat in Adam.

2. And since, where one has fallen, there he will inevitably fall down again, unless someone places himself nearby and lies by its side, to raise him; our soul could not be perfectly revealed by these senses to survey itself and the eternal Truth in its very self, unless the Truth, having assumed a human form in Christ, became by Its own power [fieret sibi] the stairway repairing the prior stairway, which had been broken in Adam.

Ideo, quantumcumque sit illuminatus quis lumine naturae et scientiae acquisitae, non potest intrare in se, ut in se ipso delectetur in Domino, nisi mediante Christo, qui dicit: Ego sum ostium. Per me si quis introierit, salvabitur et ingredietur et egredietur et pascua inveniet. Ad hoc autem ostium non appropinquamus, nisi ipsum credamus, speremus et amemus. Necesse est igitur, si reintrare volumus ad fruitionem Veritatis tanquam ad paradisum, quod ingrediamur per fidem, spem et caritatem mediatoris Dei et hominum Iesu Christi, qui est tanquam lignum vitae in medio paradisi.

For that reason, howevermuch one be illuminated by the light of nature and acquired knowledge, one cannot enter into himself, to delight in his very self in the Lord, unless by means [mediante] of Christ, who says: I am the door. He who goes within through Me, shall be saved and he will step in and out and find pasture. Moreover we do not approach towards this door, unless we believe, hope and love. It is therefore necessary, if we want to reenter to the fruition of Truth as to paradise, that we step in through faith, hope and love of the Mediator of God and man, Jesus Christ, who is as the tree of life in the midst of paradise.

3. Supervestienda est igitur imago mentis nostrae tribus virtutibus theologicis, quibus anima purificatur, et sic imago reformatur et conformis supernae Ierusalem efficitur et pars Ecclesiae militantis, quae est proles, secundum Apostolum, Ierusalem caelestis. Ait enim: Illa quae sursum est Ierusalem libera est, quae est mater nostra. Anima igitur credens, sperans et amans Iesum Christum, qui est Verbum incarnatum, increatum et inspiratum, scilicet via, veritas et vita; dum per fidem credit in Christum tanquam in Verbum increatum, quod est Verbum et splendor Patris, recuperat spiritualem auditum et visum, auditum ad suscipiendum Christi sermones, visum ad considerandum illius lucis splendores. Dum autem spe suspirat ad suscipiendum Verbum inspiratum, per desiderium et affectum recuperat spiritualem olfactum. Dum caritate complectitur Verbum incarnatum, ut suscipiens ab ipso delectationem et ut transiens in illud per exstaticum amorem, recuperat gustum et tactum. Quibus sensibus recuperatis, dum sponsum suum videt et audit, odoratur, gustat et amplexatur, decantare potest tanquam sponsa Canticum canticorum, quod factum fuit ad exercitium contemplationis secundum hunc quartum gradum, quem nemo capit, nisi qui accipit, quia magis est in experientia affectuali quam in consideratione rationali. In hoc namque gradu, reparatis sensibus interioribus ad sentiendum summe pulcrum, audiendum summe harmonicum, odorandum summe odoriferum, degustandum summe suave, apprehendendum summe delectabile, disponitur anima ad mentales excessus, scilicet per devotionem, admirationem et exultationem, secundum illas tres exclamationes, quae fiunt in Canticis canticorum. Quarum prima fit per abundantiam devotionis, per quam fit anima sicut virgula fumi ex aromatibus, myrrhae et thuris: secunda per excellentiam admirationis, per quam fit anima sicut aurora, luna et sol, secundum processum illuminationum suspendentium animam ad admirandum sponsum consideratum; tertia per superabundantiam exsultationis, per quam fit anima suavissimis delectationis deliciis affluens, innixa totaliter super dilectum suum.

3. Therefore the image of our mind must be put on [superviestienda] by the three theological virtues, by which the soul is purified, and thus the image is reformed and is conformed [conformis efficitur] to the supernal Jerusalem and made a part of the Church militant, which is, according to the Apostle, the offspring of the heavenly Jerusalem. For he said: That which is on high is that free Jerusalem which is our mother. Therefore the soul, believing, hoping and loving Jesus Christ, who is the incarnate, uncreated and inspired word, that is the way, the truth and the life: while through faith it believes in Christ as in the uncreated Word, which is the Word and splendor of the Father, it recovers [recuperat] its spiritual hearing and sight, hearing to perceive [ad suscipiendum] the sermons of Christ, sight to consider the splendors of His light. Moreover when by hope it longs to capture [ad suscipiendum] the inspired Word, through desire and affection [affection] it recovers its spiritual smell [olfactum]. While by charity it holds fast [complectitur] the incarnate Word, as one taking [suscipiens] delight from Him and as one passing over into Him though ecstatic love [amorem], it recovers taste and touch. With which senses having been recovered, while it sees and listens to its spouse, it smells, tastes and embraces [amplexatur] Him, as a bride can sing repeatedly [decantare] the Canticle of Canticles, which had been written for the exercise of contemplation according to this fourth step, which no one lays hold of [capit], except he who accepts it, because there is more in affectual experience than in rational consideration. For on this step, with its interior senses repaired to sense the Most High Beauty [pulcrum], to hear the Most High Harmony, to smell the Most High Fragrance [odoriferum], to take a taste of the Most High Savor, to apprehend the Most High Delectable, the soul is disposed towards mental excesses, that is through devotion, admiration and exultation, accord to those three exclamations, which are made in the Canticle of Canticles. Of which the first occurs through an abundance of devotion, through which the soul becomes as a stream of smoke [virgula fumi] (rising) from aromatics of myrrh and incense: the second through excellence of admiration, through which the soul becomes as dawn, moon and son, according to the process of illuminations suspending the soul to admire the spouse (thus) considered; the third through a superabundance of exsulation, through which the soul becomes affluent [affluens] with the most savory delights of delectation, leaning totally upon its beloved [delectum].

4. Quibus adeptis, efficitur spiritus noster hierarchicus ad conscendendum sursum secundum conformitatam ad illam Ierusalem supernam, in qua nemo intrat, nisi prius per gratiam ipsa in cor descendat, sicut vidit Ioannes in Apocalypsi sua. Tunc autem in cor descendit, quando per reformationem imaginis, per virtutes theologicas et per oblectationes spiritualium sensuum et suspensiones excessuum efficitur spiritus noster hierarchicus, scilicet purgatus, illuminatus et perfectus. - Sic etiam gradibus novem ordinum insignitur, dum ordinate in eo interius disponitur nuntiatio, dictatio, ductio, ordinatio, roboratio, imperatio, susceptio, revelatio, unctio, quae gradatim correspondent novem ordinibus Angelorum, ita quod primi trium praedictorum gradus respiciunt in mente humana naturam, tres sequentes industriam, et tres postremi gratiam. Quibus habitis, anima intrando in se ipsam, intrat in supremam Ierusalem, ubi ordines Angelorum considerans, videt in eis Deum, qui habitans in eis omnes eorum operatur operationes. Unde dicit Bernardus ad Eugenium, quod "Deus in Seraphim amat ut caritas, in Cherubim novit ut veritas, in Thronis sedet ut aequitas, in Dominationibus dominatur ut maiestas, in Principatibus regit ut principium, in Potestatibus tuetur ut salus, in Virtutibus operatur ut virtus, in Archangelis revelat ut lux, in Angelis assitit ut pietas". Ex quibus omnibus videtur Deus omnia in omnibus per contemplationem ipsius in mentibus, in quibus habitat per dona affluentissimae caritatis.

4. Which when attained [adeptis], our spirit is made hierarchical to climb thoroughly on high according to its conformity to that supernal Jerusalem, in which no one enters, unless it descends first into the heart by grace, as John saw in his Apocalyspe. Moreover it descends next into the heart, when through reformation of the image, through the theological virtues and through the enjoyments of the spiritual senses and the suspensions of excesses our spirit is made hierarchical, that is purged, illuminated and perfected. -- So also by nine steps of orders is (the soul) marked, while in it, in an orderly manner, there is arrainged announcement, dictation, duction, ordination, reinforcement [roboratio], command [imperatio], undertaking, revelation, unction, which step-by-step corresponds to the nine orders of Angels, so that the first of the aforesaid three steps pertain in the human mind to nature, the three following to skill [industriam], and the last three to grace. Which when had, the soul by entering into its very self, enters into the supernal Jerusalem, where considering the orders of the Angels, it sees in them the God, who dwelling in them works [operatur] all their operations. Whence says (St.) Bernard ad Eugenium, that " God in the Seraphim loves as charity, in the Cherubim knows [novit] as truth, in the Thrones sits as equity, in the Dominations dominates as majesty, in the Principalities rules as Principle, in the Powers guards as health, in the Virtues works as virtue, in the Archangels reveals as light, in the Angels assists as piety". From all of which it is seen that God is all in all through contemplation of Him in minds, in which He dwells by the gifts of the most affluent charity.

5. Ad autem speculationes gradum specialiter et praecipue adminiculatur consideratio sacrae Scripturae divinitus immissae, sicut philosophia ad praecedentem. Sacra enim Scriptura principaliter est de operibus reparationis. Unde et ipsa praecipue agit de fide, spe et caritate, per quas virtutes habet anima reformari, et specialissime de caritate. De qua dicit Apostolus, quod est finis praecepti, secundum quod est in corde puro et conscientia bona et fide non ficta. Ipsa est plenitudo Legis, ut dicit idem. Et Salvator noster asserit, totam Legem Prophetasque pendere in duobus praeceptis eiusdem, scilicet dilectione Dei et proximi; quae duo innuuntur in uno sponso Ecclesiae Iesu Christo, qui simul est proximus et Deus, simul frater et dominus, simul etiam rex et amicus, simul Verbum increatum et incarnatum, formator noster et reformator, ut alpha et omega; qui etiam summus hierarcha est, purgans et illuminans et perficiens sponsam, scilicet totam Ecclesiam et quamlibet animam sanctam.

5. Moreover the consideration of Sacred Scripture, divinely sent forth [immissae], is especially and chiefly is supported [adminiculatur] upon speculating [ad speculationes] on (this) step, as philosphy was on the preceeding. For Sacred Scripture principally concerns the workds of reparation. Whence it also chielfly deals with faith, hope and charity, though which virtues the soul has to be reformed, and most especially with charity. Of which the Apostle says, that it is the end of the precept, according to that which is in a pure heart and a good conscience and in an unfeigned faith. It is the fullness [plenitudo] of the Law, as says the same (author). And Our Savior asserts that the whole Law and the Prophets hang upon these two precepts, that is upon the love [dilectione] of God and of neighbor; which two bow their heads [innuuntur] to the one spouse of the Church, Jesus Christ, who is at the same time neighbor and God, at the same time brother and lord, at the same time also king and friend, at the same time uncreated and incarnate Word, our former and reformer, as the Alpha and the Omega; who is also the Most High Hierarch, purging and illuminating and perfecting the bride, that is the whole Church and every [quamlibet] holy soul.

6. De hoc igitur hierarcha et ecclesiastica hierarchia est tota sacra Scriptura, per quam docemur purgari, illuminari et perfici, et hoc secundum triplicem legem in ea traditam, scilicet naturae, Scripturae et gratiae; vel potius secundum triplicem eius partem principalem, legem scilicet Moysaicam purgantem, revelationem propheticam illustrantem et eruditionem evangelicam perficientem; vel potissimum secundum triplicem eius intelligentiam spiritualem: tropologicam quae purgat ad honestatem vitae; allegoricam, quae illuminat ad claritatem intelligentiae; anagogicam, quae perficit per excessus mentales et sapientiae perceptiones suavissimas, secundum virtutes praedictas tres theologicas et sensus spirituales reformatos et excessus tres supradictos et actus mentis hierarchicos, quibus ad interiora regreditur mens nostra, ut ibidem speculetur Deum in splendoribus Sanctorm et in eisdem tanquam in cubilibus dormiat in pace et requiescat, sponso adiurante, quod non excitetur, donec de eius voluntate procedat.

6. Therefore concerning this hierarch and ecclesiatical hierarch is the whole Sacred Scripture, through which we are taught how to be purged, illuminated and perfected, and this according to the threefold law handed down [traditam] in Her, that is of nature, of Scripture and of grace; and/or rather according to Her threefold principle part, that is the Mosaic law purging, the prophetic revelation brightening and the evangelic teaching [eruditionem] perfecting; or more rather according to Her threefold spiritual intelligence: the tropologic which purges for honesty of life; the allegoric, which illumines for clarity of intelligence; the anagogic, which perfects through mental excesses and the most savory perceptions of wisdom, according to the aforesaid three theological virtues and reformed spiritual senses and the three above said excesses and the hierarchic acts of the mind, by which our mind steps back to interior things, to gaze upon God there in the splendors of the Saints and in them as in beds [cubilibus] to sleep in peace and rest, with the spouse having promised on oath [adiurante], that she will not be roused [excitetur], until she comes forth by His will.

7. Ex his autem duobus gradibus mediis, per quos ingredimur ad contemplandum Deum intra nos tanquam in speculis imaginum creatarum, et hoc quasi ad modum alarum expansarum ad volandum, quae tenebant medium locum, intelligere possumus, quod in divina manuducimur per ipsius animae rationalis potentias naturaliter insitas quantum ad earum operationes, habitudines et habitus scientiales; secundum quod apparet ex tertio gradu. Manuducimur etiam per ipsius animae potentias reformatas, et hoc gratuitis virtutibus, sensibus spiritualibus et mentalibus excessibus; sicut patet ex quarto. Manuducimur nihilominus per hierarchicas operationes, scilicet purgationis, illuminationis et perfectionis mentium humanarum, per hierarchicas revelationes sacrarum Scripturarum nobis per Angelos datarum, secundum illud Apostoli, quod Lex data est per Angelos in manu Mediatoris. Et tandem manuducimur per hierarchias et hierarchicos ordines, qui in mente nostra disponi habent ad instar supernae Ierusalem.

7. Moreover from these two middle steps, through which we step in to contemplate God within us as in the reflections [speculis] of the images [imaginum] of creatures, and this as if according to the manner of wings outstretched [expansarum] to fly, which hold a middle place, we can understand, that in divine things we are lead by hand through the powers of the rational soul itself, naturally engrafted [insitas] as much as regards their activities, characteristics and habits of knowledge [habitus scientiales]; according to what appears from the third step. We are also lead by hand through the powers of the soul itself reformed -- and this by gratuitous virtues -- by the spiritual senses and mental excesses; as is clear from the fourth (step). Nevertheless we are lead by hand through hierarchical activities, that is of the purgation, illumination and perfection of human minds, through the hierarchichal revelations of the Sacred Scriptures given to us through the Angels, according to that (saying) of the Apostle, that the Law has been given through the Angels into the hand of the Mediator. And last in order [tandem] we are lead by hand through hierarchs and hierarchical orders, which have to be arrainged in our mind after the likeness of the supernal Jerusalem.

8. Quibus omnibus luminibus intellectualibus mens nostra repleta, a divina Sapientia tanquam domus Dei inhabitatur, effecta Dei filia, sponsa et amica; effecta Christi capitis membrum, soror et coheres; effecta nihilominus Spiritus sancti templum, fundatum per fidem, elevatum per spem et Deo dedicatum per mentis et corporis sanctitatem. Quod totum facit sincerissima caritas Christi, quae diffunditur in cordibus nostris per Spiritum sanctum, qui datus est nobis, sine quo Spiritu non possumus scire secreta Dei. Sicut enim quae sunt hominis nemo potest scire nisi spiritus hominis, qui est in illo; ita et quae sunt Dei nemo scit nisi spiritus Dei. In caritate igitur radicemur et fundemur, ut possimus comprenhendere cum omnibus Sanctis, quae sit longitudo aeternitatis, quae latitudo liberalitatis, quae sublimitas maiestatis et quod profundum sapientiae iudicantis.

8. Having been filled full by all of which intellectual lights our mind, is inhabited by Divine Wisdom as a house of God, made a daughter, bride and friend of God; made a member, sister and coheir with Christ the Head; made nevertheless the temple of the Holy Spirit, founded through faith, elevated through hope and dedicated to God through holiness of mind and body. Which together [totum] causes the most sincere charity for Christ, which is diffused in our hearts through the Holy Spirit, who has been given to us, without which Spirit we cannot know the secrets of God. For as what are of a man no one can know except the spirit of the man, which is in him; so also what are of God no one can know except the Spirit of God. In charity therefore we are rooted and founded, to be able to comprehend with all the Saints, what is the length of the eternity, what is breadth of the liberality, what is the sublimity of the majesty and what is the depth of the wisdom of the Judge [judicantis].

1. Quoniam autem contingit contemplari Deum non solum extra nos et intra nos, verum etiam supra nos: extra per vestigium, intra per imaginem et supra per lumen Veritatis aeternae, cum "ipsa mens nostra inmediate ab ipsa Veritate formetur"; qui exercitati sunt in primo modo intraverunt iam in atrium ante tabernaculum; qui vero in secundo, intraverunt in sancta; qui autem in tertio, intrat cum summo Pontifice in sancta sanctorum; ubi supra arcam sunt Cherubim gloriae obumbrantia propitiatorium; per quae intelligimus duos modos seu gradus contemplandi Dei invisibilia et aeterna, quorum unus versatur circa essentialia Dei, alius vero circa propria personarum.

1. Moreover since it happens that God is contemplated not only outside of us and within us, but also above us: outside through vestige, within through image [imaginem] and above through the light of Eternal Truth, since "our mind itself is formed immediately by Truth Itself"; those who have been exercised in the first manner, have entered alredy into the entrance-hall before the tabernacle; but they who in the second, have entered into the holies; moreover they who in the third, enter with the supreme Pontiff into the Holy of Holies; where above the ark are the Cherubim of glory overshadowing the propitiatory; through which we understand two manners or steps of contemplating the invisible and eternal things of God, of which one hovers around the things essential to God, but the other around the things proper to the persons.

2. Primus modus primo et principaliter defigit aspectum in ipsum esse, dicens, quod qui est primum nomen Dei. Secundus modus defigit aspectum in ipsum bonum, dicens, hoc esse primum nomen Dei. Primum spectat potissime ad vetus testamentum, quod maxime praedicat divinae essentiae unitatem; unde dictum est Moysi: Ego sum qui sum; secundum ad novum, quod determinat personarum pluralitatem, baptizando in nomine Patris et Filii et Spiritus sancti. Ideo magister noster Christus, volens adolescentem, qui servaverat Legem, ad evangelicam levare perfectionem, nomen bonitatis Deo principaliter et praecise attribuit. Nemo, inquit, bonus nisi solus Deus. Damascenus igitur sequens Moysen dicit, quod qui est primum nomen Dei; Dionysius sequens Christum dicit, quod bonum est primum nomen Dei.

2. The first manner at first and principally fixes [defigit] its power of sight upon being [esse] itself, saying, that He who is is the first Name of God. The second manner fixes its gaze upon the good itself, saying, that this is the first Name of God. The first looks [spectat] most powerfully towards the Old Testament, which preaches most the unity of the Divine Essence; whence it is said by Moses: I am who am; according to the New, which determines the plurality of persons, by baptising in the Name of the Father and of the Son and of the Holy Spirit. For that reason Christ Our Teacher, wanting to raise the youth, who observed the Law, towards evangelical perfection, attributed the name of goodness to God principally and precisely. No one he said, is good except God alone. Therefore (St. John) Damascene following Moyses says, that He who is is the first Name of God; (St.) Dionysius (the Areopagite) following Christ says, that the Good is the first Name of God.

3. Volens igitur contemplari Dei invisibilia quoad essentiae unitatem primo defigat aspectum in ipsum esse et videat, ipsum esse adeo in se certissimum, quod non potest cogitari non esse, quia ipsum esse purissimum non occurrit nisi in plena fuga non-esse, sicut et nihil in plena fuga esse. Sicut igitur omnino nihil habet de esse nec de eius conditionibus; sic econtra ipsum esse nihil habet de non-esse, nec actu nec potentia, nec secundum veritatem rei nec secundum aestimationem nostram. Cum autem non-esse privatio sit essendi, non cadit in intellectum nisi per esse; esse autem non cadit per aliud, quia omne, quod intelligitur, aut intelligitur ut non ens, aut ut ens in potentia, aut ut ens in actu. Si igitur non-ens non potest intelligi nisi per ens, et ens in potentia non nisi per ens in actu; et esse nominat ipsum purum actum entis: esse igitur est quod primo cadit in intellectu, et illud esse est quod est actus purus. Sed hoc non est esse particulare, quod est esse analogum, quia minime habet de actu, eo quod minime est. Restat igitur, quod illud esse est esse divinum.

3. Wanting therefore to contemplate the invisible things of God in regard to (their) unity of essence it first fixes its power of sight upon being itself and sees, that being itself to this extent is in itself most certain, because it cannot be thought not to be, because most pure being itself does not occur [occurrit] except in full flight from non-being, as even nothing is in full flight from being. Therefore as it has entirely nothing from being or from its conditions; so conversely being itself has nothing from non-being, neither in act nor in power, nor according to the truth of a thing nor acccording to our estimation. Moreover since non-being is a privation of existing [privatio essendi], it does not fall into the intellect except through being; moreover being does not fall through another, because everything, which is understood, either is understood as not a being [non ens], or as a being in potency [ens in potentia], or as a being in act. If therefore non-being cannot be understood except through a being, and a being in potency not except through a being in act; and being names the pure act itself of a being: therefore being is what first falls in an intellect, and being is that which is a pure act. But this is not particular being, which is analogous being, because it has the least from act, in this that it is the least. It follows [restat] therefore, that that being is the divine being.

4. Mira igitur est caecitas intellectus, qui non considerat illud quod prius videt et sine quo nihil potest cognoscere. Sed sicut oculus intentus in varias colorum differentias lucem, per quam videt cetera, non videt, et si videt, non advertit; sic oculus mentes nostrae, intentus in entia particularia et universalia, ipsum esse extra omne genus, licet primo occurrat menti, et per ipsum alia, tamen non advertit. Unde verissime apparet, quod "sicut oculus vespertilionis se habet ad lucem, ita se habet oculus mentis nostrae ad manifestissima naturae"; quia assuefactus ad tenebras entium et phantasmata sensibilium, cum ipsam lucem summi esse intuetur, videtur sibi nihil videre; non intelligens, quod ipsa caligo summa est mentis nostrae illuminatio, sicut, quando videt oculus puram lucem, videtur sibi nihil videre.

4. Wonderful therefore is the blindness of the intellect, which does not consider that which it sees first and without which it can become acquainted with nothing. But as eye intent upon various differences of colors does not see the light, through which it sees other things, and if it sees it, it does not advert to it; so the eye of our mind, intent upon particular and universal beings, though being itself, outside of every genus, first occurs to the mind and through it other things, it does not however advert to it. Whence it most truly appears, that "as the eye of the evening holds itself towards the light, so the eye of our mind holds itself towards the most manifest things of nature"; because accustomed [assuefactus] to the shadows of beings and to the phantasms of sensibles, when it surveys the light itself of Most High Being, it seems to it that it sees nothing; not understanding, that that darkness is the Most High Illumination of our mind, as, when the eye sees pure light, it seems to it that is sees nothing.

5. Vide igitur ipsum purissimum esse, si potes, et occurrit tibi, quod ipsum non potest cogitari ut ab alio acceptum; ac per hoc necessario cogitatur ut omnimode primum, quod nec de nihilo nec de aliquo potest esse. Quid enim est per se, si ipsum esse non est per se nec a se? Occurrit etiam tibi ut carens omnino non-esse ac per hoc ut nunquam incipiens, nunquam desinens, sed aeternum. Occurrit etiam tibi ut nullo modo in se habens, nisi quod est ipsum esse, ac per hoc ut cum nullo compositum, sed simplicissimum. Occurrit tibi ut nihil habens possibilitatis, quia omne possibile aliquo modo habet aliquid de non-esse, ac per hoc ut summe actualissimum. Occurrit ut nihil habens defectibilitatis, ac per hoc ut perfectissimum. Occurrit postremo ut nihil habens diversificationis, ac per hoc summe unum.

Esse igitur, quod est esse purum et esse simpliciter et esse absolutum, est esse primarium, aeternum, simplicissimum, actualissimum, perfectissimum et summe unum.

5. Therefore see that most pure being, if you can, and it occurs to you, that it cannot be though of as accepted from another; and for this reason it is necessarily thought of as first in every manner, because it can be neither from nothing nor from anything. For what is it through itself, if being itself is not through itself nor from itself? It occurs also to you that (it is) lacking entirely non-being and for this reason as never beginning, never stoping, but eternal. It occurs to you also that it has in no manner (anything) in itself, except that which is being itself, and for this reason that it has been composed with nothing, but is most simple. It occurs to you that it has nothing of possibility, because every possible has in some manner something from non-being, and for this reason that it is most actual. It occurs that has nothing of defectibility, and for this reason that it is most perfect. It occurs lastly that it has nothing of diversification, and for this reason that it is most highly one [summe unum].

Being therefore, which is pure being and simply being and absolute being, is primary, eternal, most simple, most actual, most perfect and most hightly one being.

6. Et sunt haec ita certa, quod non potest ab intelligente ipsum esse cogitari horum oppositum, et unum necessario infert aliud. Nam quia simpliciter est esse, ideo simpliciter primum; quia simpliciter primum, ideo non est ab alio factum, nec a se ipso potuit, ergo aeternum. Idem, quia primum et aeternum; ideo non ex aliis, ergo simplicissimum. Item, quia primum, aeternum et simplicissimum; ideo nihil est in eo possibilitatis cum actu permixtum, et ideo actualissimum. Item, quia primum, aeternum, simplicissimum, actualissimum; ideo perfectissimum; tali omino nihil deficit, neque aliqua potest fieri additio. Quia primum, aeternum, simplicissimum, actualissimum, perfectissimum; ideo summe unum. Quod enim per omnimodam superabundantiam dicitur respectu omnium. "Quod etiam simpliciter per superabundantiam, dicitur, impossibile est, ut conveniat nisi uni soli". Unde si Deus nominat esse primarium, aeternum, simplicissimum, actualissimum, perfectissimum; impossibile est, ipsum cogitari non esse, nec esse nisi unum solum. Audi, igitur, Israel, Deus tuus Deus unus est. Si hoc vides in pura mentis simplicitate, aliqualiter perfunderis aeternae lucis illustratione.

6. And these are so certain, that the opposite of these cannot be thought by understanding being itself, and one necessarily infers the other. For because it is simply being, for that reason it is simply first; because it is simply first, for that reason it is not made from another, nor can it be from its very self, therefore it is eternal. Likewise, because it is first and eternal; for that reason it is not from others, therefore it is most simple. Likewise, because it is first, eternal, most simple; for that reason there is nothing in it of possibility mixed with act, for that reason it is most actual. Likewise, because it is first, eternal, most simple, most actual; therefore it is most perfect; as such it entirely fails [deficit] in nothing, nor can there be anything added to it [fieri additio]. Because it is first, eternal, most simple, most actual, most perfect; for that reason most highly one. For what is through a superabundance in every manner is said to be in respect to all things. " Also what is through superabundance simply-speaking is not said to be possibly comprised [conveniat] except in only one thing" Whence if God names primary, eternal, most simple, most actual, most perfect being; it is impossible that it is thought to not to be, nor to be except as only one thing. Listen therefore, O Israel, God thy God is one. If you see this in the pure simplicity of (your) mind, you will in somewise [aliqualiter] be filled with the brightening of eternal light.

7. Sed habes unde subleveris in admirationem. Nam ipsum esse est primum et novissimum, est aeternum et praesentissimum, est simplicissimum et maximum, est actualissimum et immutabilissimum, est perfectissimum et immensum, est summe unum et tamen omnimodum. Si haec pura mente miraris, maiore luce perfunderis, dum ulterius vides, quia ideo est novissimum, quia primum. Quia enim est primum, omnia operatur propter se ipsum; et ideo necesse est, quod sit finis ultimus, initium et consummatio, alpha et omega. Ideo est praesentissimum, quia aeternum. Quia enim aeternum, non fluit ab alio nec deficit a se ipso nec decurrit ab uno in aliud: ergo nec habet praeteritum nec futurum, sed esse praesens tantum. Ideo maximum, quia simplicissimum. Quia enim actualissimum est, ideo est actus purus; et quod tale est nihil novi acquirit, nihil habitum perdit, ac per hoc non potest mutari. Ideo immensum, quia perfectissimum. Quia enim perfectissimum, nihil potest cogitari ultra ipsum melius, nobilius nec dignius, ac per hoc nihil maius; et omne tale est immensum. Ideo omnimodum, quia summe unum. Quod enim summe unum est, est omnis multitudinis universale principium; ac per hoc ipsum est universalis omnium causa efficiens, exemplans et terminans, sicut "causa essendi, ratio intelligendi et ordo vivendi". Est igitur omnimodum non sicut omnium essentia, sed sicut cunctarum essentiarum superexcellentissima et universalissima causa; cuius virtus, quia summe unita in essentia, ideo summe infinitissima et mutiplicissima in efficacia.

7. But you have that from which you will be lifted into admiration. For being itself is first and last, is eternal and most present, is most simple and greatest, is most actual and most immutable, is most perfect and immense, is most highly one and nevertheless in every measure [omnimodum]. If you wonder at these things with a pure mind, you shall be filled with a greater light, while you see further, that it is for that reason last, because it is first. For because it is first, it works all things on account of its very self; and for that reason it is ncessary, that it be the last end, the start [initium] and the consummation, the Alpha and Omega. For that reason it is the most present, because it is eternal. For because it is eternal, it does not flow from another nor fails by its very self nor runs down [decurrit] from one thing into another: therefore it has neither a past nor a future, but only a present being. For that reason it is greatest, because it is most simple. For because it is most actual, for that reason it is pure act; and what is such acquires nothing new, loses no habit, and for this reason cannot be changed. For that reason it is immense, because it is most perfect. For because it is most perfect, it can think of nothing better, more noble, nor more worthy beyond itself, and for this reason nothing greater; and everything that is such is immense. For that reason it is in every measure, because it is most highly one. For what is most highly one, is the universal principle of every multitude; and for this reason it is the universal efficient, exemplary [exemplans] and final [terminans] cause of all things, as "the cause of existing, the reason of understanding and the order of living". Therefore it is in every measure not as the essences of all things, but as the most superexcellent and most universal cause of the essences of all others; whose virtue, because it is most highly united in an essence, is for that reason most highly most infinite and most manifold in efficacy.

8. Rursus reverentes dicamus: quia igitur esse purissimum et absolutum, quod est simpliciter esse est primarium et novissimum. Quia aeternum et praesentissimum, ideo omnes durationes ambit et intrat, quasi simul existens earum centrum et circumferentia. Quia simplicissimum, ideo totum intra omnes et totum extra, ac per hoc "est sphaera intelligibilis, cuius centrum est ubique et circumferentia nusquam". Quia actualissimum et immutabilissimum, ideo "stabile manens moveri dat universa". Quia perfectissimum et immensum, ideo est intra omnia, non inclusum, extra omnia, non exclusum, supra omnia, non elatum, infra omnia, non prostratum. Quia vero est summe unum et omnimodum, ideo est omnia in omnibus. quamvis omnia sint multa et ipsum non sit nisi unum; et hoc, quia per simplicissimam unitatem, serenissimam veritatem, omnis exemplaritas et omnis communicabilitas; ac per hoc, ex ipso et per ipsum et in ipso sunt omnia et hoc, quia omnipotens, omnisciens et omnimode bonum, quod perfecte videre est esse beatum, sicut dictum est Moysi: Ergo ostendam tibi omne bonum.

8. Returning again (to this) let us say: that therefore most pure and absolute being, which is simply being, is primary and last. Because it is eternal and most present, for that reason it encompases [ambit] and enters all durations, as if existing at the same time as their center and circumferences. Because it is most simple, for that reason wholly within all and wholly outside, and for this reason it is an intelligible sphere, whose center is everywhere and circumferences nowhere. Because it is most actual and most immutable, for that reason remaining stable it grants all [universa] to move. Because it is most perfect and immense, for that reason it is within all things, not as included, outside of all things, not as excluded, above all things, not as lifted up, below all things, not as prostrated. But because it is most highly one and in every measure, for that reason it is all in all although all things be many and itself is not but one; and this, because through the most simple unity, the most serene truth, it is every exemplarity and every communicability; and for this reason from Him and through Him and in Him are all things and this, because it is omnipotent, omniscient and in every measure good, which to see perfectly is to be blessed, as is said by Moses: Therefore show Thyself to be every good thing.

1. Post considerationem essentialium elevandus est oculus intelligentiae ad contuitionem beatissimae Trinitatis, ut alter Cherub iuxta alterum statuatur. Sicut autem visionis essentialium ipsum esse est principium radicale et nomen, per quod cetera innotescunt; sic contemplationis emanationum ipsum bonum est principalissimum fundamentum.

1. After the consideration of essentials the eye of the intelligence is lifted up to survey the Most Blessed Trinity, as the other Cherub placed alongside the other. Moreover as being itself is the radical principle and name of the vision of essentials, through which the others become known [innotescunt]; so the good itself is the most principle foundation of the contemplation of emanations.

2. Vide igitur et attende quoniam optimum quod simpliciter est quo nihil melius cogitari potest; et hoc tale sic est, quod non potest recte cogitari non esse, quia omnino melius est esse quam non esse; sic est, quod non potest recte cogitari, quin cogitetur trinum et unum. Nam "bonum dicitur diffusivum sui"; summum igitur bonum summe diffusivum est sui. Summa autem diffusio non potest esse, nisi sit actualis et intrinseca, substantialis et hypostatica, naturalis et voluntaria, liberalis et necessaria, indeficiens et perfecta. Nisi igitur in summo bono aeternaliter esset productio actualis et consubstantialis, et hypostais aeque nobilis, sicut est producens per modum generationis et spirationis -- ita quod sit aeternalis principii aeternaliter comprincipiantis - ita quod esset dilectus et condilectus, genitus et spiratus, hoc est Pater et Filius et Spiritus sanctus; nequaquam esset summum bonum, quia non summe se diffunderet. Nam diffusio ex tempore in creatura non est nisi centralis vel punctualis respectu immensitatis bonitatis aeternae; unde et potest aliqua diffusio cogitari maior illa, ea videlicet, in qua diffundens communicat alteri totam substantiam et naturam. Nisi igitur summum bonum esset, si re, ve intellectu illa carere posset.

2. Therefore see and attend since the best is simply that than which nothing better can be thought; and thus it is such, because it cannot be rightly thought to not to be, because being is entirely better than non being; thus it is, that it cannot rightly be thought, rather let it be thought as triune and one. For " the good is said to be diffusive of itself"; therefore the Most High Good is most highly diffusive of Itself. However the most hight diffusion cannot be, unless it be actual and intrinsic, substantial and hypostatic, natural and voluntary, liberal and necessary, unfailing and perfect. Therefore unless there be eternally in the Most High Good an actual and consubstantial production, and a hypostatis equally noble, as is one producing through the manner [per modum] of generation and spiration -- so that it be the eternal (production) [aeternalis] of an eternally co-principating principle -- so that it be beloved [dilectus], co-beloved [condilectus], begotten and spirated, that is the Father and the Son and the Holy Spirit; it would never be the Most High Good, because it would not diffuse itself most highly. For there is no diffusion in time [ex tempore] into creatures except (when it is) central and/or punctual in respect to the immensity of eternal goodness; whence also can any diffusion be thought greater than those, namely these, in which diffusing itself it communicates to another its whole substance and nature. Therefore it would not be the Most High good, if in reality [in re], or intellect it could be lacking (anything).

Si igitur potes mentis oculo contueri puritatem bonitatis, quae est actus purus principii caritative diligentis amore gratuito et debito et ex utroque permixto, quae est diffusio plenissima per modum naturae et voluntatis, quae est diffusio per modum Verbi, in quo omnia dicuntur. et per modum Doni, in quo cetera dona donantur; potes videre, per summam boni communicabilitatem necesse esse Trinitatem Patris et Filii et Spiritus sancti. In quibus necesse est propter summam bonitatem esse summam communicabilitatem, et ex summa communicabilitate summam consubstantialitatem, et ex summa consubstantialitate summam configurabilitatem, et ex his summam coaequalitatem, ac per hoc summam coaeternitatem, atque ex omnibus praedictis summam cointimitatem, qua unus est in altero necessario per summam circumincessionem et unus operatur cum alio per omnimodam indivisionem substantiae et virtutis et operationis ipius beatissimae Trinitatis.

Therefore if you can with the eye of your mind survey the purity of goodness, which is the pure act of the Principle loving [diligentis] in a charitable manner [caritative] with a love [amore], free and owed and commingled from both, which is the fullest [plenissima] diffusion in the manner [per modum] of nature and will, which is a diffusion in the manner of the Word, in which all things are said to be, and in the manner of the Gift, in whom all other gifts are given; (then) you can see, that through the most high communicability of the good the Trinity of the Father and of the Son and of the Holy Spirit is necessary. In whom it is necessary on account of the Most High Goodness being the Most High Communicability, and from the Most High Communicability the Most High Consubstantiality, and from the Most High Consubstantiality the Most High Configurability, and from these the Most High Co-equality, and for this reason the Most High Co-eternity, and from all the aforesaid the Most High Co-intimacy, by which one is in the other necessarily through the Most High Circumincession and one works with the other through an in-every-measure indivision of substance and virtue and activity of the Most Blessed Trinity itself.

3. Sed cum haec contemplaris, vide, ne te existimes comprehendere incomprehensibilem. Habes enim adhuc in his sex conditionibus considerare quod vehementer in stuporem admirationis inducit oculum mentis nostrae. Nam ibi est summa communicabilitas cum personarum propritate, summa consubstantialitas cum hypostasum pluralitate, summa configurabilitas cum discreta personalitate, summa coaequalitas cum ordine, summa coaeternitas cum emanatione, summa cointimitas cum emissione. Quis ad tantorum mirabilium aspectum non consurgat in admirationem? Sed haec omnia certissime intelligimus esse in beatissima Trinitate, si levamus oculos ad superexcellentissimam bonitatem. Si enim ibi est summa communicatio et vera diffusio, vera est ibi origo et vera distinctio; et quia totum communicatur, non pars; ideo ipsum datur, quod habetur, et totum: igitur emanans et producens et distinguuntur proprietatibus, et sunt essentialiter unum. Quia igitur distinguuntur proprietatibus, ideo habent personales proprietates et hypostasum pluralitatem et originis emanationem et ordinem non posterioritatis, sed originis, et emmissionem non localis mutationis, sed gratuitate inspirationis, per rationem auctoritatis producentis, quam habet mittens respectu missi. Quia vero sunt unum substantialiter, ideo oportet, quod sit unitas in essentia et forma et dignitate et aeternitate et existentia et incircumscriptibilitate. Dum ergo haec per se singillatim consideras, habes unde veritatem contempleris; dum haec ad invicem confers, habes unde in admirationem altissimam suspendaris: et ideo, ut mens tua per admirationem in admirabilem ascendat contemplationem, haec simul sunt consideranda.

3. But when you contemplate these, see, that you do not consider yourself able [te existimes] to comprehend the incomprehensible. For in these six conditions you still have to consider what leads the eye of our mind vehemently into the stupor of admiration. For there is the Most High Communicability together with the property of the Persons, the Most High Consubstantiality together with the plurality of the hypostases, the Most High Configurability together with discrete personality, the Most High Co-equality together with order, the Most High Co-eternity together with emanation, the Most High Co-intimacy together with emission. Who at the sight [ad aspectum] of so great wonders does not rise up with others [consurgat] in admiration? But all these we most certainly understand to be [esse] in the Most Blessed Trinity, if we raise our eyes to the most superexcellent Goodness. For if there is a most high communication and true diffusion, there is a true origin and a true distinction; and because the whole is communicated, not the part; for that reason that which is given, is what is had, and it is the whole; therefore emanating and producing, they are both distinguished in properites, and are essentially one. Therefore because they are distinguished in properties, for that reason the have personal properties and a plurality of hypostates and an emanation of origin and and order not of posteriority, but of origin, and an emission not of local change [mutationis], but by the gratuity of inspiration, on account of [per rationem] of the authority of the one producing, which the one being sent has in respect to being sent. But because they ar substantially one, for that reason it is proper, that there be a unity in essent and in form and dignity and eternity and existence and incircumscriptibility. Therefore while you consider these things singly through themselves, you have that from which [unde] is the truth you contemplate; while comparing [confers] these one to another, you have that from which you are suspended into the highest [altissimam] admiration; and for that reason, as your mind ascends through admiration into admirable contemplation, these things must be considered at the same time.

4. Nam et Cherubim hoc designant, quae se mutuo aspiciebant. Nec hoc vacat a mysterio, quod respiciebant se versus vultibus in propitiatorium, ut verificetur illud quod dicit Dominus in Ioanne: Haec est vita aeterna, ut cognoscant te solum verum Deum, et quam misisti Iesum Christum. Nam admirari debemus non solum conditiones Dei essentiales et personales in se, verum etiam per comparationem ad supermirabilem unionem Dei et hominis in unitate personae Christi.

4. For the Cherubim, who were looking at [aspiciebant] one another, also designate this. Nor was this free from mystery, because they looked backwards [respiciebant] at each other in the face upon the propitiatory, to verify that which the Lord says in (the Gospel of) John: This is eternal life, to know [cognoscant] Thee the only True God, and how Thou has sent Jesus Christ For we ought to admire not only the conditions of God, essential and personal in Himself, but also through comparison to the superwonderful union of God and man in the unity of the person of Christ.

5. Si enim Cherub es essentialia Dei contemplando, et miraris, quia simul est divinum esse primum et novissimum, aeternum et praesentissimum, simplicissimum et maximum seu incircumscriptum, totum ubique et nunquam comprehensum, actualissimum et nunquam motum, perfectissimum et nihil habens superfluum nec diminutum, et tamen immensum et sine termino infinitum, summe unum, et tamen omnimodum, ut omnia in se habens, ut omnis virtus, omnis veritas, omne bonum; respice ad propitiatorium et mirare, quod in ipso principium primum iunctum est cum postremo, Deus cum homine sexto die formato, aeternum iunctum est cum homine temporali, in plenitudine temporum de Virgine nato, simplicissimum cum summe composito, actualissimum cum summe passo et mortuo, perfectissimum et immensum cum modico, summe unum et omnimodum cum individuo composito et a ceteris distincto, homine scilicet Iesu Christo.

5. For if you are a Cherub in contemplating the essentials of God, and your wonder, because at the same time the Divine Being is first and last, eternal and most present, most simple and greatest or uncircumscribed, wholly everywhere and never comprehended, most actual and never moved, most perfect and having nothing superfluous nor diminised, and nevertheless immense and infinite without terminus, Most Highly One, and nevertheless in every measure, as having all things in Himself, as all virtue, all truth, all good; look back [respice] towards the propitiatory and wonder, that in Himself the First Principle has been joined with the last, God with the man formed on the sixth day, the Eternal One has been joined with temporal man, in the fullness of times born from the Virgin, the Most Simple with the most highly composite, the Most Actual with the one who has most highly suffered [passo] and died, the Most Perfect and Immense with the limited [modico], the Most Highly One and in every measure with the individual composite and distince from all others, that is with the Man Christ Jesus.

6. Si autem alter Cherub es personarum propria contemplando, et miraris, communicabilitatem esse cum proprietate, consubstantialitatem cum pluralitate, configurabilitatem cum personalitate, coaequalitatem cum ordine, coaeternitatem cum productione, cointimitatem cum emissione, quia Filius missus est a Patre, et Spiritus sanctus ab utroque, qui tamen semper est cum eis et nunquam recedit ab eis; respice in propitiatorium et mirare, quia in Christo stat personalis unio cum trinitate substantiarum et naturarum dualitate; stat omnimoda consensio cum pluralitate voluntatum, stat Dei et hominis compraedicatio cum pluralitate proprietatum, stat coadoratio cum pluralitate nobilitatum, stat coexaltatio super omnia cum pluralitate dignitatum, stat condominatio cum pluralitate potestatum.

6. Moreover if you are the other Cherub by contemplating the things proper [propria] to the Persons, and you wonder, that communicability is together with property, consubstantiality together with plurality, configurability together with personality, co-equality together with order, co-eternality together with production, co-intimacy together with emission, because the Son has been sent from the Father, and the Holy Spirit from them both, who nevertheless is with them and never recedes from them; look back upon the propitiatory and wonder, because in Christ there stands a personal union together with a trinity of substances and a duality of natures; there stands an in-every-measure consensus [consensio] together with a plurality of wills, there stands a co-predication of God and man together with a plurality of properties, there stands co-adoration together with a plurality of nobilities, there stands a co-exaltation above all things together with a plurality of dignities, there stands a co-domination together with a plurality of powers.

7. In hac autem consideratione est perfectio illuminationis mentis, dum quasi in sexta die videt hominem factum ad imaginem Dei. Si enim imago est similitudo expressiva, dum mens nostra contemplatur in Christo Filio Dei, qui est imago Dei invisibilis per naturam, humanitatem nostram tam mirabiliter exaltatam, tam ineffabiliter unitam, videndo simul in unum primum et ultimum, summum et imum, circumferentiam et centrum, alpha et omega, causatum et causam, Creatorum et creaturam, librum scilicet scriptum intus et extra; iam pervenit ad quandam rem perfectam, ut cum Deo ad perfectionem suarum illuminationum in sexto gradu quasi in sexta die perveniat, nec aliquid iam amplius restet nisi dies requiei, in qua per mentis excessum requiescat humanae mentis perspicacitas ab omni opere, quod patraret.

7. Moreover in this consideration there is a perfection of the illumination of the mind, while as in on the sixth day one sees that man has been made after the image of God. For if the image is an expressive similitude, while our mind contemplates it in Christ the Son of God, who is the invisible Image of God by nature, our humanity so wonderfully exalted, so ineffably united, by seeing that at the same time it is the first and last One, most high and most deep [imus], circumference and center, the Alpha and the Omega, the caused and the cause, the Creator and the creature, that is the book written inside and out; it has already arrived at a certain perfect thing, as one who arrives together with God at the perfection of his illuminations on the sixth step as if on the sixth day, nor does anything more ample now follow except the day of rest, in which through an excess of the mind the perspicacity of the human mind rests from every work, which one accomplished [patraret].

1. His igitur sex considerationibus excursis tanquam sex gradibus throni veri Salomonis, quibus pervenitur ad pacem, ubi verus pacificus in mente pacifica tanquam in interiori Hierosolyma requiescit; tanquam etiam sex alis Cherub, quibus mens veri contemplativi plena illustratione supernae sapientiae valeat sursum agi; tanquam etiam sex diebus primis, in quibus mens exercitari habet, ut tandem perveniat ad sabbatum quietis; postquam mens nostra contuita est Deum extra se per vestigia et in vestigiis, intra se per imaginem et in imagine, supra se per divinae lucis similitudinem super nos relucentem et in ipsa luce, secundum quod possibile est secundum statum viae et exercitium mentis nostrae; cum tantum in sexto gradu ad hoc pervenerit, ut speculetur in principio primo et summo et mediatore Dei et hominum, Iesu Christo, ea quorum similia in creaturis nullatenus reperiri possunt, et quae omnem perspicacitatem humani intellectus excedunt: restat, ut haec speculando transcendat et transeat non solum mundum istum sensibilem, verum etiam semetipsam; in quo transitu Christus est via et ostium, Christus est scala et vehiculum tanquam propitiatorium super arcam Dei collocatum et sacramentum a saeculis absconditum.

1. Therefore with hese six considerations having run out [excursis] as the six steps of the throne of the true Solomon, by which one arrives at peace, where the true Pacifier rests in a pacifying mind as if in the interior of Jerusalem; as if also by six wings of the Cherub, by which the mind of the true contemplative is able [valeat] to be driven above by a full brightening of supernal wisdom; as if also on the first six days, in which the mind has to be exercised, to arrive at last to the sabbath of quiet; afterwhich our mind has surveyed God outside of Himself through vestiges and in vestiges, within Himself through image and in image, above Himself through a similitude of the divine light glittering above us and in that light itself, according to that which is possible according to the state of the way and the exercise of our mind; when one arrives so far on the sixth step to this, that in the First and Most High Principle and the Mediator of God and men, Jesus Christ, one gazes upon those things the like of which can in nowise be discovered [reperiri] among [in] creatures, and which exceed every perspicacity of the human intellect: it follows, that this (mind) by gazing transcends and passes over not only this sensible world, but also its very self; in which transit Christ is the Way and the Gate, Christ is the Stair and the Vehicle as the propitiatory located above the ark of God and the Sacrament hidden from the ages.

2. Ad quod propitiatorium qui aspicit plena conversione vultus, aspiciendo eum in cruce suspensum per fidem, spem et caritatem, devotionem, admirationem, exsultationem, appretiationem, laudem et iubilationem; pascha, hoc est transitum, cum eo facit, ut per virgam crucis transeat mare rubrum, ab Aegypto intrans desertum, ubi gustet manna absconditum, et cum Christo requiescat in tumulo quasi exterius mortuus, sentiens, tamen, quantum possibile est secundum statum viae, quod in cruce dictum est latroni cohaerenti Christo: Hodie mecum eris in paradiso.

2. Towards which propitiatory he who looks at it with a full conversion of face, by looking at him suspended upon the Cross through faith, hope and charity, devotion, admiration, exsultation, appreciation [appretiationem], praise and jubilation; makes the Passover, that is the transit, together with Him, to pass over the Red Sea through the rod of the Cross, from Egypt entering the desert, where he tastes the hidden bread, and rests together with Christ upon the funeral mound [in tumulo] as if exteriorly dead, sensing [sentiens], nevertheless, as much as is possible according to the state of the way, that there is said to the thief handing on a cross with Christ: Today you shall be with Me in Paradise.

3. Quod etiam ostensum est beato Francisco, cum in excessu contemplationis in monte excelso -- ubi haec, quae scripta sunt, mente tractavi -- apparuit Seraph sex alarum in cruce confixus, ut ibidem a socio eius, qui tunc cum eo fuit, ego et plures alii audivimus; ubi in Deum transiit per contemplationis excessum; et positus est in exemplum perfectae contemplationis; sicut prius fuerat actionis, tanquam alter Iacob et Israel, ut omnes viros vere spirituales Deus per eum invitaret ad huiusmodi transitum et mentis excessum magis exemplo quam verbo.

3. Which also has been shown to blessed Francis, when in an excess of contemplation on the exalted mountaing -- where those things, which have been written, he treated with his mind -- there appeared the Seraph of six wings fastened [confixus] upon a cross, as I and many others have heard about in the same place from his companion, who was with him at that time; where he passed over into God through an excess of contemplation; and has been placed as an example [in exemplum] of perfect contemplation; as first he had been of action, as if another Jacob and Israel, so that God may invite all truly spiritual men through him to a transit of this kind and an excess of the mind more by example than by word.

4. In hoc autem transitu, si sit perfectus, oportet quod relinquantur omnes intellectuales operationes, et apex affectus totus transferatur et transformetur in Deum. Hoc autem est mysticum et secretissimum, quod nemo novit, nisi qui accipit, nec accipit nisi qui desiderat, nec desiderat nisi quem ignis Spiritus sancti medullitus inflammat, quem Christus misit in terram. Et ideo dicit Apostolus, hanc mysticam sapientiam esse per Spiritum sanctum revelatam.

4. Moreover in this transit, if one be perfect, it is proper that all intellectual activities be relinquished, and the whole apex of affection be transfered and transformed into God. However this is mystical and most secret, bacause no one knows it, except him who accepts it, nor does he accept it unless he be one who desires it, nor does he desire it unless he be one whom the fire of the Holy Spirit, which Chirst sent upon earth, inflammes to the marrow of his bones [medullitus]. And for that reason the Apostle says, that this mystical wisdom has been revealed by the Holy Spirit.

5. Quoniam igitur ad hoc nihil potest natura, modicum potest industria, parum est dandum inquisitioni, et multum unctioni; parum dandum est linguae, et plurimum internae laetitiae; parum dandum est verbo et scripto, et totum Dei dono, scilicet Spiritui sancto; parum aut nihil dandum est creaturae, et totum creatrici essentiae, Patri et Filio et Spiritui sancto, dicendo cum Dionysio ad Deum Trinitatem: "Trinitas superessentialis et superdeus et superoptime Christianorum inspector theosophiae, dirige nos in mysticorum eloquiorum superincognitum et superlucentem et sublimissimum verticem; ubi nova et absoluta et inconversibilia theologiae mysteria secundum superlucentem absconduntur occulte docentis silentii caliginem in obscurissimo, quod est supermanifestissimum, supersplendentem, et in qua omne relucet, et invisibilium superbonorum splendoribus superimplentem invisibiles intellectus". Hoc ad Deum. Ad amicum autem cui haec scribuntur, dicatur cum eodem: "Tu autem, o amice, circa mysticas visiones, corroborato itinere, et sensus desere et intellectuales operationes et sensibilia et invisibilia et omne non ens et ens, et ad unitatem, ut possibile est, inscius restituere ipsius, qui est super omnem essentiam et scientiam. Etenim te ipso et omnibus immensurabili et absoluto purae mentis excessu, ad superessentialem divinarum tenebrarum radium, omnia deserens et ab omnibus absolutus, ascendes".

5. Therefore since for this reason there can be nothing by nature, a limited amount by industry, a little by investigation [inquisitioni], and much by unction; little must be given to the tounge, and most to internal gladness; little must be given by word and by writing, and the whole by a gift of God, that is by the Holy Spirit; little or nothing must be given to the creature, and the whole to the creative Essence, to the Father and to the Son, and to the Holy Spirit, by saying with (St.) Dionysius (the Areopagite) to God the Trinity: "O Trinity superessential and super-God and super-best of the Christians, inspector of Godly-wisdom, direct us into the super-unknown and super-shining [superlucentem] and most sublime vertex of mytical speech [eloquiorum]; where the new and absolute and ineffable [inconversibilia] (because they are super-shining [secundum superlucentem]) mysteries of theology are hidden secretely in the greatest obscurity [in obscurissimo] of the silence that teaches a super-splendant darkness, because it is the most super-manifest, and that in which everything glitters, and (which) super-fulfills invisible intellects with the splendors of invisible super-goods". This to God. However to his friend these things are written, said together with the former [eodem]: "Moreover you, O friend, concerning [circa] mystical visions, having been strengthened on the journey, desert both the senses and the intellectual activities, both sensibles and invisibles and everything not a being and a being, and unknowingly restore (yourself) to the unity, as is possible, of Him, who is above every essence and knowledge. For indeed deserting all things and absolved from all, you do ascend by yourself and by (that which is) unboundable by all and by an absolute excess of pure mind, to the super-essential ray of divine shadows".

6. Si autem quaeras, quomodo haec fiant, interroga gratiam, non doctrinam; desiderium, non intellectum; gemitum orationis, non studium lectionis; sponsum, non magistrum; Deum, non hominem, caliginem, non claritatem; non lucem, sed ignem totaliter inflammantem et in Deum excessivis unctionibus et ardentissimis affectionibus transferentem. Qui quidem ignis Deus est, et huius caminus est in Ierusalem, et Christus hunc accendit in fervore, suae ardentissimae passionis, quam solus ille vere percipit, qui dicit: Suspendium elegit anima mea, et mortem ossa mea. Quam mortem qui diligit videre potest Deum, quia indubitanter verum est: Non videbit me homo et vivet. Moriamur igitur et ingrediamur in caliginem, imponamus silentium sollicitudinibus, concupiscentiis et phantasmatibus; transeamus cum Christo crucifixo ex hoc mundo ad Patrem, ut, ostendo nobis Patre, dicamus cum Philippo: Sufficit nobis; audiamus cum Paulo: Sufficit tibi gratia mea; Exultemus cum David dicentes: Defecit caro mea et cor meum, Deus cordis mei et pars mea Deus in aeternum. Benedictus Dominus in aeternum, et dicet omnis populus: Fiat, fiat. Amen.

EXPLICIT ITINERARIUM MENTIS IN DEUM

6. Moreover if you seek, in what manner these things occur [fiant], interrogate grace, not doctrine, desire, not understanding [intellectum]; the groan of praying, not the study of reading; the spouse, not the teacher; God, not man, darkness, not brightness [claritatem]; not light, but the fire totally inflamming, transfering one into God both by its excessive unctions and by its most ardent affections. Who indeed is the God of fire, and whose forge is in Jerusalem, and Christ ignites [accendit] this in the fervor, of His most ardent Passion, which He alone truly perceived, who said: My soul has chosen suspense, and my bones death. He who loves [diligit] this death can see God, because it is indubitably true: No man will see Me and live. Therefore let us die and step into the darkness, let us put on silence with its cares [sollicitudinibus], and concupiscences and phantasms; let us pass over togehter with Christ Crucified from this world to the Father, that, by showing us the Father, we may say with Phillip: It suffices for us; let us hear with Paul: My grace is sufficient for you; let us exult with David saying: My flesh and my heart failed, God of my heart and my portion God forever. Blessed be the Lord forever, and let every people say: Fiat, Fiat. Amen.

HERE ENDS THE JOURNEY OF THE MIND INTO GOD