Coll. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/11/d/1/q/bon-hex-c1
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### COLLATION I.
#### *On the qualities required in the hearers of the divine word, and on Christ the medium of all the sciences.*

### Summarium

*From the text is drawn the matter of the first three collations, divided in three ways, at number 1. — Part I. Three things are required in hearers, 2. — On these three in particular, 3-5. — Three kinds of unfit hearers, each on account of two vices, 6-9. — Part II. On Christ, who is the medium of all the sciences, 10. — The seven media according to the seven sciences, and to be applied to Christ, 11. — The first medium, of essence, primary by eternal generation, 12-17. — The second medium, of nature, most powerful by virtual diffusion, 18-20. — The third medium, of distance, profound by central position, 21-24. — The fourth medium, of doctrine, most illustrious by rational manifestation, 25-30. — The fifth medium, of modesty, pre-eminent by moral choice, 31-33. — The sixth medium, of justice, most beautiful by judicial recompense, 34-36. — The seventh medium, of concord, made peaceful by universal reconciliation, 37-39.*

1. *In the midst of the Church he shall open his mouth, and the Lord shall fill him with the spirit of wisdom and understanding, and shall clothe him with a robe of glory*, Ecclesiasticus the fifteenth. In these words the Holy Spirit teaches the prudent man to whom he ought to *deliver* his discourse, whence to *begin*, where to *end*.

First, to whom he ought to *speak*: namely to the Church; for what is holy is not to be given to dogs, nor are pearls to be scattered before swine.

Second, he teaches where he ought to *begin*: namely *from the middle*, which is Christ; and if that medium is neglected, nothing is had.

Third, where to *end*: namely in the *fulness*, or filling up, of the spirit *of wisdom and understanding*.

2. But first we must speak about ourselves and see what we ought to be. For if a ray is set before a weak eye, it is blinded rather than illumined. We must speak, then, to the *Church*, which is the convocation of *rational beings*; whereas the synagogue is the congregation of *flocks* and of men living brutishly. We must speak to the Church, which is the union of rational beings living concordantly and uniformly through a concordant and uniform *observance of the divine law*, through a concordant and uniform *cohesion of the divine peace*, through a concordant and uniform *consonance of the divine praise*. And these are ordered: because *praise* cannot be where there is no *peace*, nor divine *peace* where there is no *observance of the divine law*.

3. Of the first, in the first letter to Timothy: *These things I write to thee*, son Timothy, *that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.* The Church is called *pillar and ground*, because it gives light to the mind and stability to virtue. For those who come to it are illumined through faith and made stable through constancy in virtue. And these two things the divine law does. Hence it is the *pillar* of the children of Israel, at whose movement

it appears in every case how one is to *act* and how to *rest*. For in this all the Churches agree, that they keep the law of God, as of old the whole people watched the movement of the pillar. He who does not always look to it is not of the unity of the Church — as, if you do not understand it, or if you understand it and do not follow it.

4. Likewise we must speak to the Church of rational beings united through a concordant and uniform *cohesion of the divine peace*. Hence it is said in Ecclesiasticus: *The children of wisdom are the church of the just, and their generation obedience and love.* For the Church is that which loves itself mutually. And love is born of the fulfilling of the law. For the law commands love, in the first letter to Timothy: *The end of the commandment is love*, or charity, *from a pure heart and a good conscience and an unfeigned faith.* And the same Apostle: *He that loveth his neighbour hath fulfilled the Law.* And he proves it by the word of the Saviour: *On these two*, he says, *dependeth the whole Law and the Prophets.* It is fitting, therefore, that the observers of the law be lovers, John the thirteenth: *In this shall all men know that you are my disciples, if you have love one for another*; and the Apostle: *God is not the God of dissension, but of peace.*

5. Likewise, we must speak to the Church of rational beings united through a concordant and uniform *consonance of the divine praise*; in the Psalm: *With thee is my praise in a great church.* For just as from a multitude of voices united according to a certain proportion and harmony the sweetness of song arises, so from the affection of many there arises a spiritual harmony, pleasing to the Most High; whence in the Psalm: *In the churches bless ye God the Lord, from the fountains of Israel.* — To such, then — observers of the divine law, lovers of the divine peace, renderers of the divine praise — and to no others, the discourse ought to be made; and such are *churchly* men. But to him who is *snatched away* outside this Church it ought not to be made.

6. Now a man is snatched away by the spirit of *carnality* and of *cupidity*, against the *first*. These two are what turn a man away from the law of God and blind the two eyes of the mind. For the law of God commands the *common* good and the *spiritual* good, and draws a man back from the *foul* love, which is that of carnality, and from the *private* love, which is that of cupidity. For the law is hateful to the carnal and the covetous man; nor do they ever wish to hear it. They are like the dog and the swine. For the dog is always greedy and never willing to share, while the swine always wants to be in the mire.

7. Likewise, against the *cohesion of peace* is the spirit of *malignity* and *cruelty*, the envious man and the wrathful; and these two pervert everything: the envious turns every good into evil, the wrathful every evil into good, and reckons the very repaying of evil a good. And therefore *they put darkness light and light darkness*, Isaiah the fifth. Hence such men are not fit to hear the law of God.

8. Likewise, against the *consonance of divine praise* is the spirit of *presumption* and *curiosity*, so that the *presumptuous* man does not magnify God but praises himself, while the *curious* man has no devotion. Hence there are many such, who are empty of praise and devotion, even if they have the splendours of the sciences. For they build the nests of wasps, which have no honeycomb of honey, as the bees have, which make honey.

9. To such as have now been named, therefore, the discourse is not to be made, because they are *a provoking house*; and sometimes, on account of the indisposition of the hearers, the Lord makes *the tongue cleave to the palate*; but we must speak to *brothers*, whence in the Psalm: *I will declare thy name to my brethren, in the midst of the church I will praise thee*, and to spiritual men, that they may be drawn from worldly wisdom to Christian wisdom. For there has gone before an assault upon the life of Christ in *morals* by the theologians, and an assault upon the *doctrine* of Christ by false positions on the part of the artists. We must not, then, return into Egypt through desire for cheap foods — garlic, leeks and melons — nor must the heavenly food be let go. — And so the first point is clear.

10. As to the *second*, note that *one must begin from the middle*, which is Christ. For he is the *mediator of God and men*, holding the medium in all things, as will appear. Hence one must necessarily begin from him, if anyone wishes to come to Christian wisdom, as is pro-

ved in Matthew: for *no one knoweth the Son but the Father, neither doth any one know the Father but the Son, and he to whom it shall please the Son to reveal him.* — It is also manifest that one must begin from him with whom the two greatest sages began, namely Moses, the inaugurator of the wisdom of God, and John, its finisher. The one said: *In the beginning God created heaven and earth*, that is, in the Son, according to Augustine; and John: *In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by him.* If, therefore, one cannot arrive at the knowledge of the creature except through that by which it was made, it is necessary that *a true word go before thee*, in Ecclesiasticus.

11. Our purpose, therefore, is to show that in Christ *are hidden all the treasures of the wisdom and knowledge of God*, and that he is the *medium* of all the sciences. Now the medium is sevenfold, namely of *essence*, of *nature*, of *distance*, of *doctrine*, of *modesty*, of *justice*, of *concord*. The first belongs to the consideration of the *metaphysician*, the second of the *physicist*, the third of the *mathematician*, the fourth of the *logician*, the fifth of the *ethicist*, the sixth of the *political thinker* or of the jurists, the seventh of the *theologian*. — The first medium is primary by eternal origin; the second most powerful by virtual diffusion; the third profound by central position; the fourth most illustrious by rational manifestation; the fifth pre-eminent by moral choice; the sixth most exalted by judicial recompense; the seventh made peaceful by universal reconciliation. — Christ was the first medium in his eternal generation; the second in the incarnation; the third in the passion; the fourth in the resurrection; the fifth in the ascension; the sixth in the judgement to come; the seventh in the everlasting retribution or beatification.

12. The first medium, then, is that *of essence*, primary by eternal generation. For *being* is only in two ways: either *being* which is *from itself* and *according to itself* and *for the sake of itself*, or *being* which is from another and according to another and for the sake of another. It is also necessary that *being* which is *from itself* be *according to itself* and *for the sake of itself*. *Being from itself* is in the character of the *originating*; *being according to itself* in the character of the *exemplifying*; and *being for the sake of itself* in the character of the *ending* or *terminating*; that is, in the character of *principle*, *medium* and *end* or *term*. The Father in the character of the originating principle; the Son in the character of the exemplifying medium; the Holy Spirit in the character of the terminating completion. These three persons are equal and equally noble, because it is of equal nobility for the Holy Spirit to terminate the divine persons as for the Father to originate them, or for the Son to represent all things.

13. The *metaphysician*, however, although he rises from the consideration of the principles of created and particular substance to the universal and uncreated substance and to that *being* as it has the character of *principle, medium and ultimate end*, does not nevertheless rise to it in the character of Father and Son and Holy Spirit. For the metaphysician rises to the consideration of that *being* in the character of the *principle originating all things*; and in this he agrees with the *physicist*, who considers the origins of things. He rises also to the consideration of that *being* in the character of the *ultimate end*; and in this he agrees with the *moral philosopher* or ethicist, who leads all things back to one highest good as to the ultimate end, considering happiness whether practical or speculative. But as he considers that *being* in the character of *that which exemplifies all things*, he shares with no one and is the true metaphysician.

Now the Father from eternity begot a Son like to himself and uttered himself and his own likeness like to himself, and with this the whole of his *power*; he uttered what he was able to do, and above all what he willed to do, and expressed all things in him, namely in the Son or in that *medium*, as in his own art. Hence that medium is *truth*; and it is agreed, according to Augustine and the other Saints, that « Christ, having his chair in heaven, teaches within »; nor can any truth be known in any way whatever except through that truth. For the principle of being and of knowing is the same. If, indeed, the knowable as knowable is, according to the Philosopher, eternal; it is necessary that nothing be known except through truth immutable, unshaken, unconstrained.

14. This is necessarily the *medium* of the persons: because, if there is a person which produces and is not produced, and a person which is produced and does not produce,

there is necessarily a middle person, which is produced and produces. This, then, is the truth *perceptible by the mind alone*, in which the Angels, the Prophets, the philosophers learn the true things they say.

15. Of this medium it is said in Genesis: *The Lord God brought forth from the ground every tree fair to behold and pleasant to eat of, the tree of life also in the midst of paradise.* According to what Augustine says, of all the things produced it was said: *Let it be made; he made it*, and *it was made*, except of the light, of which he said: *Let there be light, and there was light*; because they were produced first from eternity in the *eternal art*, second in the *intellectual creature*, third in the *sensible world*.

16. And this is against the errors of those who believe the world was created from eternity. For because our minds are akin to the eternal lights, they suppose that, just as things were produced or described in the eternal art from eternity, so from eternity they were created in this world; and just as the world was described from eternity in the eternal art, so they suppose it was described in matter. But this word of Genesis about the earthly paradise is understood of the angelic, the human and the eternal intellect. For the Father, as has been said, begot one like to himself, namely the Word coeternal with himself, and uttered his own likeness, and consequently expressed all that he could.

17. The Word, therefore, expresses the Father and the things which were made through him, and principally leads us back to the unity of the Father who gathers together; and according to this it is the *tree of life*, because through this medium we return and are made alive in the very fountain of life. But if we turn aside to the knowledge of things in experience, searching out more than is granted us, we fall from true contemplation and taste of the *forbidden tree of the knowledge of good and evil*, as Lucifer did. For if Lucifer, contemplating that truth, had been led back from the knowledge of the creature to the unity of the Father, he would have made morning out of evening and would have had a day; but because he fell into delight and the appetite of excellence, he lost the day. So likewise Adam. — *This* is the medium that makes one know, namely truth, and this is the *tree of life*; *another* truth is the occasion of death, when a man has fallen into love of the beauty of the creature. Through the *primary* truth all must return, so that, as the Son said: *I came forth from the Father and came into the world; again I leave the world and go to the Father*; so let each one say: Lord, I came forth from thee the highest, I come to thee the highest and through thee the highest. — This is the *metaphysical* medium that leads back, and this is our whole metaphysics: concerning *emanation*, concerning *exemplarity*, concerning *consummation*, that is, to be illumined by spiritual rays and led back to the highest. And thus you will be a true metaphysician.

18. The second medium is that *of nature*, most powerful by virtual diffusion, which belongs to the consideration of the *physicist*, who considers the movable and generation according to the influence of the heavenly bodies upon the elements, and the ordering of the elements to the form of mixture, and of the form of mixture to the form of complexion, and of the form of complexion to the vegetable soul, and of that to the sensible, and of that to the rational, and there is the end.

19. Now the physicist considers a twofold medium, namely of the *greater* world and of the *lesser* world. The medium of the *greater* world is the sun, the medium of the *lesser* is the heart. For the sun is in the midst of the planets, and according to its bearing along the oblique circle generations come about, and the physicist regulates generation by it. Among all the planets the sun is of the greatest diffusion. From the heart likewise there is diffusion, whatever the physicians may say. For the *vital* spirit is diffused from it through the arteries; the *animal* spirit through the nerves, though it receives its completion in the brain; while the *natural* spirit is diffused from the same through the veins, though it is completed in the liver.

20. This medium Christ was in the *incarnation*; whence it is said in John: *There hath stood one in the midst of you, whom you know not*; and there follows: *He who sent me to baptize with water said to me: Upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Spirit.* — Scripture sometimes calls Christ the *medium*, sometimes the *head*. He is called *head*, because from him flow all the spiritual senses and motions and the charisms of graces. And this he pours in according as he is *united* to the members. For the *head of Christ is God*, namely according as he is God; but *the head of the man is Christ*, according as he is God and man. He pours out, therefore, the Holy Spirit into the members of the Church united to himself, not separated. Hence, just as in the human body there is no diffusion from the head into the members unless they be united; so in the mystical

body. He is therefore the medium *of the two living creatures* as the *heart*; whence in Habakkuk: *In the midst of two living creatures thou shalt be known*; and according to another translation: *in the midst of the years*, namely as the *sun*; because the whole of time runs its course according as this sun went down by ten degrees on the dial of Ahaz. He is therefore, according to the Septuagint, *in the midst of the living creatures* which went before and which followed.

21. The third medium is that *of distance*, profound by central position, of which the *mathematician* treats; and although his first consideration is about the measure of the earth, it is nevertheless further about the motions of the higher bodies, as they have to dispose these lower things according to their influence.

22. This medium Christ was in the *crucifixion*. In the Psalm: *Our king before the ages hath wrought salvation in the midst of the earth.* For the earth is plainly the centre, and therefore lowest and therefore small; and because it is lowest and small, it therefore receives all the heavenly influences, and therefore produces wonderful growths. So the Son of God, lowest, poor, small, taking up our earth, made from the ground, came not only to the surface of the earth but even into the depth of the centre — that is, *he wrought salvation in the midst of the earth* — since after the crucifixion his soul descended to hell and restored the heavenly seats.

23. This medium is salvific; and he who withdraws from it is damned — that is, from the medium of humility. And this the Saviour showed: *I am in the midst of you as he that serveth*; and in Matthew: *Unless you be converted and become as little children, you shall not enter into the kingdom of heaven.* In this medium *he wrought salvation*, namely in the humility of the cross.

24. But a darkness has crept in, because Christians let go this middle place in which Christ saved man. Hence a man assails his own salvation, not knowing how to measure himself. For what does it profit that he knows how to measure other things, when he does not know how to measure himself? For if he exalts himself even a little more than he ought, there is danger for him; as blessed Bernard says, that « if a man entering by a gate lifts up his head, he is hurt; but he who has bowed himself is not hurt ». Hence the answer given to blessed Anthony, that the humble man alone could escape the snares of the devil. — But whence is it that neither humility nor the lights of wisdom are had? Because fire is not kept in the midst of ashes, but our lamp is exposed to every wind, and the lamp is quickly put out. For at once we want to display whatever good is in us. But wonderful was the divine wisdom, which through the ash of humility wrought salvation. For the centre, when it has been lost in a circle, cannot be found except by two lines intersecting each other at right angles.

25. The fourth medium is that *of doctrine*, most illustrious by rational manifestation. To this end is all rational discourse, that through it as through a medium we may express what is within us. For discourse is ordered to the simple sentence; the sentence to argumentation according to the four species of argumentation; argumentation to the syllogism; the syllogism to persuading. The middle term, therefore, by its evidence and manifestation and its agreement with the extremes, compels reason to assent — so that, whereas the extremes did not before agree manifestly among themselves, they may agree manifestly among themselves through the power of the middle, which agrees with each extreme.

26. This medium Christ was in the *resurrection*. Now there is an *argument of Christ* and an *argument of the devil*. The argument of the devil leads to hell and is a paralogism and a *sophistical* argument and *destructive*; the argument of Christ is *constructive* and *reparative*. For the devil made a paralogism against the first man and laid down in the heart of man a certain proposition as though self-evident, which is: the rational creature ought to desire the likeness of its Creator, since indeed it is an image — whence in the damned there will be the greatest punishment, because, since the image is essential to the soul, such an appetite will likewise be essential in the damned — but if you eat, you will be made like: therefore it is good

to eat of the forbidden thing, that you may be made like. And by this syllogism all sin, because, as Dionysius says, « no one becomes evil by looking to evil, but every one intends the good and desires the good; but he is deceived, because he takes the *likeness* of the good for the true good ». By this paralogism the devil led man into *passibility of nature*, into *necessity of want*, into *mortality of life*.

27. On the contrary, the argument of Christ was *salvific* and *destructive* of the argument of the devil. For since the devil had made man unlike God, though he had promised to make him like, it was necessary that Christ be like man, in order to make man like himself, that is, like God. Christ therefore had *conformity of nature* inasmuch as he is God with the Father, *equality of power*, *immortality of life*. In these three he was joined to the Father. It was necessary, therefore, that in three other, opposite things he be joined to man. He assumed, therefore, *passibility of nature*, *necessity of want*, *mortality of life*. Three things, then, he had by essence and three he assumed by mercy. It was necessary, therefore, that three be conquered by three. But *life* by essence could not be overcome by death, nor *power* by penury, nor *impassibility* by passibility. It was necessary, therefore, that man pass over from mortality to immortality, from defect to abundance, from passibility to the crown.

28. The *major* proposition was from eternity; but the *assumption* on the cross; the *conclusion* in the resurrection. The Jews believed that Christ had been confounded, and they reproached him: *If thou be the Son of God, come down from the cross.* For Christ was not saying: let me live, but he was saying: let me take up death and be coupled to the other extreme, let me suffer, let me die; and then the conclusion follows. Hence he himself mocked the devil.

29. And these are the arguments which Christ used, *appearing to them for forty days*. *Ought not*, he says, *Christ to have suffered, and so to enter into his glory?* Of this medium John says: *When it was late that day, Jesus stood in the midst of the disciples and said to them: Peace be to you.* And he showed two things there: namely the *sublimity of glory*, in that, impassible and immortal, he entered with the doors shut, as God; afterwards *he showed them his hands and his side* and wrung out a confession from Thomas, so that he said: *My Lord and my God!* See the procedure! First he entered as God, *the doors being shut*; this was the *major*; then he takes up the *minor* proposition, when *he showed them his hands and his side*; third, he wrung out the conclusion, so that Thomas confessed: *My Lord and my God.*

30. Not without cause is the book sealed with seven seals. *Behold*, he says, *the lion of the tribe of Juda, the root of David, hath prevailed to open the book and to loose the seven seals thereof.* These are the seven media. In signification of this Christ opened the sepulchre, and it signifies the *opening of the book*, and he removed the linen cloths, and it signifies the *manifestation of the mysteries*. — This is our logic, this is our reasoning, which must be had against the devil, who continually disputes against us. But in the assumption of the *minor* the whole effort must be made; because we do not want to suffer, we do not want to be crucified. Yet to this end is our whole reasoning, that we may be like God. — The devil, however, thought little of Christ's argument when he saw him suffering. But Christ mocked him; Job: *Shalt thou play with him as with a bird, or bind him for thy handmaids?* Christ reckoned the argument most strong, John the twelfth: *If I be lifted up from the earth, I will draw all things to myself.*

31. The fifth medium is that *of modesty*, pre-eminent by moral choice. For modesty is a virtue; and virtue consists in a mean; and this medium the *ethicist* considers.

32. This medium Christ was in the *ascension*. It is said in Exodus: *Moses, entering into the midst of the cloud, was there forty days and forty nights.* And this Christ was in the *ascension*; whence in Acts it is said: *A cloud received him out of their sight.* So the Christian ought to ascend *from virtue to virtue*, not setting a term to virtue, since by that very fact he would cease to be virtuous.

33. Now the *foundation* of virtue is *faith*, and we set it down as a *medium*. Here the ethicist says that the mean is « as *right reason* determines ». And this is faith; faith is *like the morning star in the midst of a cloud*. To this the Christian ascends, taken up out of the waters of baptism, and enters the darkness, which darkness indeed is *faith* with light in a *riddle*. This is the foundation by which Christ is founded in us; through this faith the soul advances, ascending to the *political* virtues, as to the foot of the mountain, where Moses made twelve holocausts; then to the *purgative* virtues, as to the middle of the mountain; then

to the virtues *of the soul already purged*, as to the summit of the mountain, where the place is fit for contemplating the *exemplary* virtues. Of which it is said in Wisdom: *For she is a vapour of the power of God and a certain pure emanation of the brightness of God*; and there follows: *she is the brightness of eternal light*, as to *purity* or *temperance*; and *a mirror*, as to *prudence*; *she reacheth from end to end mightily*, as to *fortitude*; and *ordereth all things sweetly*, as to *justice*.

34. The sixth medium is that *of justice*, most beautiful or most exalted by judicial recompense. Which medium Christ will be in the judgement. This the *jurist* or *political thinker* considers, that recompense may be made according to merits. — This beautifies the whole world, because it makes deformed things beautiful, beautiful things more beautiful, and the more beautiful most beautiful. Hence Augustine says that the damned are most beautifully placed in hell.

35. Ezekiel the first: *I saw, and behold, a whirlwind came out of the north, and a great cloud, and a fire infolding it; and brightness was about it, and out of the midst thereof as it were the resemblance of amber* — that is, out of the midst of the fire. *And in the midst thereof the likeness of four living creatures.* The judgement is described: first as to the commotion of natures, by the *whirlwind* and by the *cloud*; second, as to the conflagration of fire, by the *fire infolding*; third, as to the examination of minds or of merits, by the *brightness*, for then consciences will be clear; fourth, as to the attendance of those who judge, by the *encircling*; by the *amber*, Christ in his twofold nature; by the *four living creatures*, four orders: of pontiffs in the *lion*, of martyrs in the *ox*, of confessors in the *man*, of virgins in the *eagle*, on account of contemplation. Hence there will be a separating of the pure from the impure through Christ, of the lambs from the goats.

36. Let the jurists, then, treat of judgements about money; let us treat of our own judgement. Hence: *before judgement prepare justice for thyself*.

37. The seventh medium is that *of concord*, made peaceful by universal reconciliation. Of this the *theologian* treats, who considers how the world, made by God, is led back to God. For although he treats of the works of *creation*, he treats principally of the works of *reconciliation*.

38. This medium is Christ in *everlasting beatification*. For the theologian treats of the salvation of the soul: how it is begun in *faith*, advanced in the *virtues*, consummated in the *dowries*. Hence in the Apocalypse: *They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat; for the Lamb, who is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life.* The Lamb in the midst of the waters is the Son of God — the Son, I say, who is the middle person, from whom is all beatitude. For John saw *a river in the midst of the streets proceeding from the seat of God and of the Lamb.* For the Lamb of God will lead us, so that, seeing body and soul and Divinity, we may find pastures whether *going in* or *going out*. He shines upon body and soul, the medium that beatifies. In the Psalm: *The stream of the river maketh the city of God joyful* — namely *proceeding from the seat of God and of the Lamb*, the Holy Spirit. And there will be no *interior* defect, because *they shall not hunger nor thirst* through want of food, by which life fails; *neither shall the sun fall upon them*, through *extrinsic* disturbance.

39. These media are the *seven golden candlesticks*, or Christ *in the midst of the candlesticks*, which are the seven wisdom-bearing illuminations aforesaid, namely metaphysics, natural philosophy and the rest. These are the *seven eyes of the Lamb* and the *seven eyes upon one stone*, as Zechariah says, and the *seven days* which the first light made.

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