Coll. 22
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/22/q/bon-hex-c22
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### COLLATION XXII.
#### *On the fourth vision: the third treatment, which treats specially both of the second object of this vision, namely of the consideration of the Church militant, and of the third, which is the soul itself made hierarchic.*

### Summarium

*Introduction, repetition, 1. — Part I. On the second object of this vision, that is, on the Church militant. The argument; the Church, compared to the moon, ought to establish the contemplative soul; it has orders answering to the hierarchy above; the threefold distinction of the ecclesiastical orders, 2. — The first distinction of them is according to the ground of processions; thus there are three orders, namely the foundational, the promotive, the consummating, answering to the threefold heavenly hierarchy and to the divine persons, 3. 4. — The foundational are three: the patriarchal, the prophetic, the apostolic; their correspondence, 5. 6. — Likewise, the promotive: martyrs, confessors, virgins; their correspondence, 7. 8. — Likewise, the consummating: those presiding, masters, regulars; their correspondence, 9. 10. — The second distinction of them is according to the ground of ascents and of grades; three grades: purgative, illuminative, perfective; purgation is threefold, to which answer the three lowest orders: porters, readers, exorcists, 11. — The illuminative orders again three: acolytes, subdeacons, deacons, 12. 13. — The perfective orders three: priests, bishops, patriarchs; on the Pope, 14. 15. — The third distinction of the same is according to the ground of exercises; their threefold kind according to the threefold life, namely the active, the contemplative, and that mixed of both; the correspondence of the three states, 16. 17. — First, the state of laymen is threefold, namely of peoples, of counsellors, of princes; the correspondence, 18. — Second, likewise the state of clerics is either ministerial, or sacerdotal, or pontifical, 19. — Third, the state of contemplatives again threefold: by the mode of supplication, of speculation, of upward-acting; on the several orders, and on the future seraphic order; the epilogue, 20-23. — Part II. On the third object of the fourth vision, or on the soul made hierarchic, which is compared to the light of the stars. It has grades answering to the hierarchy above; these grades are disposed and distinguished according to ascent, descent and return. First according to ascent, thus there are three grades: of industry with nature, of industry with grace, of grace above nature and industry, 24. — Of the first grade there are three acts, answering to the three lowest orders of the heavenly hierarchy, 25. — Likewise, three other acts in the second grade with their correspondence, 26. — Likewise, three other acts in the third grade, which answer to the three highest orders, 27. — Second, according to descent, the distinction is made according to the three powers of the soul, namely the receptive, the custodial, the distributive, 28. — Under the first respect three things are required, answering to the three highest orders of the heavenly hierarchy, 29-31. — Under the second respect again three, answering to the middle orders, 32. — Likewise under the third respect, and thus there is correspondence with the lowest orders, 33. — Third, the distinction is made according to return; three grades are distinguished according to the three powers and operations of the soul, 34. — First, according to the exterior powers there are three: surveying, prior choice, pursuit; on these and their correspondence, 35. — Second, the making-hierarchic takes place according to the interior powers; there are three: chastisement, strengthening, calling-together, 36-38. — Third, according to the superior powers there are three: admission, inspection, leading-in; the epilogue, 39. — Twelve matters to be considered, answering to the twelve stars, 40. — On the twofold eclipse of the moon, 41. — This is applied to the contemplative man who fails, 42.*

1. *A great sign appeared in heaven, a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars*. It has been said of the consideration of the *heavenly monarchy,* which is understood through the light of the sun, as it is a sun *vigorous, resplendent, warm,* according as there arise in the soul nine lights according to the considerations of the divine *excellence,* the divine *influence,* the divine *presiding;* and how the heavenly hierarchy is illumined by that sun and is made hierarchic by reason of its *conformity* to the sun, by reason of the *disposition* of the hierarchy's integrity, and by reason of the *multiformity* of its regards.

2. It remains, then, to speak of the *moon.* For as the contemplative soul is the good woman, *clothed with the sun,* so *the moon is under her feet,* not for trampling, but for establishing — namely the Church militant. The philosophers considered many things about the eternal sun, but it availed them nothing, because the *moon* was not *under their feet.* Whence, as the moon is the daughter of the sun and receives light from it, so likewise the Church militant from the Jerusalem above; whence the Apostle calls her *our mother,* because she is the mother of the influences by which we are made sons of God. The heavenly hierarchy is illuminative of the Church militant. — It behoves, then, that the Church militant have orders answering to the hierarchy that illumines her. And they are distinguished in a threefold way: in one way according to the ground of *processions;* in another way according to the ground of *ascents;* in a third way according to the ground of *exercises.*

3. First, then, according to the ground of *processions,* because she is born and proceeds in time, not like the Angels, who were created at once and confirmed at once. For as the moon receives light from the sun more and more, until it comes to its completion, so the Church. She has, then, three orders, namely the *foundational,* which answer to the highest hierarchy; the *promoting,* which answer to the middle; the *consummating,* which answer to the lowest.

4. The *foundational,* then, answer to the highest, because in *spiritual* things the foundations are *highest;* but in *bodily* things, because things descend to what is lowest, therefore the foundation is *lowest,* whereas in spiritual things the foundation is *highest*. Whence man too has his head erect toward heaven, which is as it were his root. Whence, as in trees derivation and attraction to the branches is through the root, so in man whatever is in the body is derived from the head, although another member be more principal, as the *heart,* according to the Philosopher. But Christ, who is the *head,* holds the highest place in our hierarchy.

5. There are, then, three orders: the *foundational,* answering to the Father; the *promoting,* to the Son; the *consummating,* to the Holy Spirit. Now there are in the Church three foundational orders, namely the *patriarchal,* the *prophetic,* the *apostolic;* to the Ephesians: *Now you are no more strangers and foreigners;* and there follows: *Built upon the foundation of the Apostles and Prophets.* — The Patriarchs were the fathers of the Apostles according to the flesh and according to the promise. That order answers to the Father, as He is in Himself; the prophetic answers to the Father, as He is in the Son; the apostolic answers to the Father, as He is in the Holy Spirit. These Apostles are *the sons of them that have been shaken out;* the Psalm: *As arrows in the hand of the mighty, so the sons of them that have been shaken out;* and elsewhere: *Instead of thy fathers, sons are born to thee.*

6. The *patriarchal* order answers to the Thrones; the *prophetic,* to the Cherubim; the *apostolic,* to the Seraphim. In the Patriarchs there was stability of faith; in the Prophets, limpidity of knowledge; in the Apostles, fervour of charity. If, then, the begetting of the new testament was from the noblest beginning, it had to be from the noblest princes. And therefore the Apostles answer to the Seraphim, because the *apostolic* order is conformed to Christ, and before it the *illuminative* order, namely the prophetic, and before that the *stable* order, namely the patriarchal.

7. There are also three *promotive* orders, through which the Church is established: in the orders of *martyrs,* of *confessors,* of *virgins.* The order of *martyrs* answers to the Son, as He is in the Father, because in the martyrs there was the greatest power. The order of *confessors* answers to the Son, as He is in Himself, namely by reason of doctrine. The order of *virgins* answers to the Son, as He is in the Holy Spirit. Through these men the Church was spread abroad, in which there are examples of virtue: in the order of *martyrs* the proofs of truth, in the order of *confessors* the privileges of holiness shine forth, in the order of *virgins* the privileges of chastity. By *virgins* are understood not only maidens who suffered for Christ, but all who out of zeal for chastity have set themselves apart from the world, as Hilarion, Paul, the first hermit.

8. *Martyrs* answer to the Dominations, *confessors* to the Virtues, *virgins* to the Powers, where all disorder is removed. In the martyrs the Church was somewhat darkened, because the moon appeared *like blood*, but she was purged again and returned to a greater spreading abroad; whence through the blood of the martyrs the Church was spread abroad. Likewise in the time of the confessors she was assailed by heretics; but afterwards heresy was destroyed in the Councils, and the faith of the Church was the more unfolded. Likewise in the time of the virgins, when men were turning to the flesh, the Holy Spirit stirred up the minds of certain persons, that they might love and keep chastity.

9. The third is the order of the *consummating,* and they are three, namely of *those presiding,* of *masters,* of *regulars.* The order of *those presiding* answers to the Holy Spirit, as He is in the Father; the order of *masters* answers to the same, as He is in the Son; the order of *regulars* answers to the same, as He is in Himself. First the Church was founded in the first three; second, in the three middle ones she grew; third, it behoves that she be ordered in her whole universality and be completed through the Holy Spirit. There are, then, in the Church *those presiding* and subjects, *those teaching* and disciples, *those regulating* and the regulated; and I mean by *masters* or teachers those who teach either philosophy, or law, or theology, or any good art whatsoever, through which the Church may be advanced. By the order of *those presiding* are understood prelates of whatsoever authority. By the order of *those regulating* and of *the regulated* the monastic life is comprised; and these are the last, because it behoves that the world be consummated in chastity, since the last will not beget. In this, then, consists the consummation of the Church: that she be governed according to the ground of *prelacy,* according to the ground of *illumination,* according to the ground of *abstraction from the flesh.*

10. The order of *those presiding* answers to the Principalities; the order of *masters,* to the Archangels; the order of *regulars,* to the Angels, who have the office of humility. For regulars ought to be more subject to their superior than disciples to a master, than subjects to one presiding; because *so it becometh us to fulfil all justice*. Whence he who is more humble is greater with God.

11. Another is the distinction according to the ground of *ascent* and of the ecclesiastical grades. Now it behoves that she be ordered *with three rows of stones*. And there are certain grades *purgative, illuminative, perfective.* — *Purgation* is threefold: a man is purged from the *fellowship of the foul,* from the *cloud of ignorances,* from the *infestation of demons.* To these answers the order of *porters,* of *readers,* of *exorcists:* the order of *porters,* that the unclean, the excommunicate, the possessed, catechumens, and those not grounded in the faith may be shut out. And these things were done in the primitive Church, when the Church was best disposed; but now the swine and the dog enter in. — The order of *readers* is, [?] a man be purged from the cloud of ignorances through the hearing of the lesson, so that a man may know the history of the things that are read, and so be informed. Whence also in the primitive Church, because then almost none were lettered, the lesson was read to them. — The third purgation is from the vexations of demons through the order of *exorcists.* — The first order answers to the Angels, the second to the Archangels, the third to the Principalities.

12. Likewise, there is an order of grades for *illuminating* through the order of *acolytes,* of *subdeacons,* of *levites.* It belongs to *acolytes* to carry the lights, to *subdeacons* to read the Epistle, to *deacons* to read the Gospel. All, moreover, minister the vessels, but in different ways, since the *acolyte* the cruets, the *subdeacon* prepares the chalice, the *deacon* offers; whence also he sometimes ministered the Blood, when of old the Blood was ministered.

13. These orders, then, are *illuminative.* Now illumination is in one way through *exterior examples,* in another through *middling teachings,* in another through *supreme teachings.* — The first carry the tapers, as the acolytes, to whom it is said: *Let your loins be girt, and lamps burning in your hands*. For *lamps* are lucid works, according to Gregory. — The second illumine *by word and example; that you may be blameless and simple children of God, without reproof, in the midst of a crooked and perverse nation, among whom you shine as lights in the world, holding forth the word of life,* as the subdeacons, who hold the word of the Epistles. — The third, through the *highest teachings,* namely of the Gospels, are the deacons. Whence also they used to preach, as Stephen, Laurence, Vincent. Whence in Luke the Angel says to the shepherds: *I bring you tidings of great joy,* etc. That Angel is a deacon. — The order of acolytes answers to the Powers; the order of subdeacons, to the Virtues; the order of deacons, to the Dominations.

14. There is also the *perfective* order, and this is threefold: the *sacerdotal,* the *episcopal* and the *patriarchal.* For consummation is according to a threefold mode. *One* is in the *common* administration of the Sacraments, without which there is no salvation, as baptism, penance, the eucharist, extreme unction. The first is that by which a man is brought into the Church; the second, that by which he is brought back to his former grade; the third, that by which a man is led into heaven. The first is for the blotting out of original guilt; the second, for the blotting out of mortal sin; the third, for the blotting out of every venial sin; and because in these there is no perfection save as in Christ, therefore the Sacrament of the eucharist is committed to the priest specially.

15. The *second* is in the administration of the *privileged* orders, as of holy orders and of confirmation; which belongs to bishops, not to others; and because they make priests more perfect, therefore in them there ought to be a higher perfection for giving the Holy Spirit, who was given only through the Apostles; therefore also they hold the place of the Apostles. — Above the Apostles, however, is Christ, and after Him Peter. It behoves, then, that there be a father of fathers, whom we call the *Pope,* who nevertheless for humility's sake has four patriarchs: the Constantinopolitan, the Alexandrian, the Jerusalemite, the Antiochene. And of these Isaiah speaks: *There shall be five cities in the land of Egypt, speaking the language of Chanaan and swearing by the Lord of hosts;* but Rome is universal, therefore *one shall be called the city of the sun;* because, although the other four sees have full authority over the Churches near to them, yet Rome has universally, like the sun, the fulness of power over all. — And according to this there are three orders, not indeed by reason of the impressing of a new character, since beyond the priesthood there is no grade; but by reason of eminence and power. — The first answers to the Thrones, the second to the Cherubim, the third to the Seraphim; because it behoves that the bishop be one *embracing that faithful word which is according to doctrine*. But the Pope ought to be the most perfect of all. And if the ordering were thus *within,* as it is *without,* it would be the best.

16. The third ordering is according to the ground of *exercises,* which are three: the *active,* the *leisured,* and that *mixed of both;* the *active* life, the *contemplative* life, and that *mixed of both.* And although the order of *prelates* is placed at the summit according to the order of *ascents,* yet according to *this procession* it is placed in the middle, since it is *mixed.* There is, then, the order of *the active* at the lowest, the order of *prelates* in the middle, the order of *contemplatives* at the summit. — The order of *the active* answers to the Father, to whom generation and production belong; the order of *prelates* to the Son; the order of *contemplatives* to the Holy Spirit.

17. Whence in the Church there are three orders: the *monastic,* which is produced only; the *lay,* which is producing; the *clerical,* which is produced and also producing. For from a layman a cleric is made, and not conversely, if he already has a sacred order, nor ought it to be done otherwise, even if he has not, unless he be wholly unfit. From a cleric a religious is made, and not conversely.

18. In the order of *laymen* there is a threefold order, namely of the sacred *peoples,* of the sacred *counsellors,* of the sacred *princes. I will restore,* he says, *thy judges as they were before.* For good princes have good counsellors. And good princes and good counsellors have good peoples, because they instruct them. On the contrary, bad princes have bad counsellors, and consequently they instruct the peoples badly. Bad peoples choose bad princes. — The first order, namely of peoples, answers to the Angels; the second, namely of counsellors, to the Archangels; the third, namely of princes, to the Principalities. — But now it is not so, as when Constantine reigned. What a counsellor was Ambrose, who while still a Saracen — that is, a catechumen — was a virgin! But now *the princes are the companions of thieves*, and the counsellors give counsel for a bribe.

19. The second order is the *clerical,* active and contemplative, which ought both to *feed* and to *contemplate,* so that they may be mediators between God and the people. For *every high priest taken from among men is appointed for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins*. And these are three orders: the *ministerial,* the *sacerdotal,* the *pontifical.* To these all are reduced, because all are either *ministering,* and these are the first six; or *sanctifying* through words; or *ruling* through eminence. — The first order, namely the *ministerial,* answers to the *Powers;* the *sacerdotal* order, in which is the efficacy of the Sacrament, is the order of the *Virtues;* the order of *pontiffs* answers to the *Dominations,* because it belongs to it *to command,* wherein is efficacy and power.

20. In the order of *contemplatives* there are three orders answering to the highest hierarchy, whose office is to be free for divine things. Now they attend to divine things in a threefold way: some by the mode of *supplication,* some by the mode of *speculation,* some by the mode of *upward-acting.* — In the first mode are those who dedicate themselves wholly to prayer and devotion and the divine praise, except sometimes, when they attend to manual work or labour for their own sustenance and that of others, as are the monastic order, whether white or black, as the Cistercian, the Premonstratensian, the Carthusian, the Grandmontine, the Canons regular. To all these possessions have been given, that they may pray for those who gave them. To this order the *Thrones* answer.

21. The second is he who attends by the mode of *speculation* or the speculative, as those who are free for the speculation of Scripture, which is not understood save by clean souls. For thou canst not know the words of Paul, unless thou have the spirit of Paul; and therefore it is necessary that thou be set apart in the desert with Moses and ascend into the mountain. — To this order the *Cherubim* answer. These are the Preachers and the Minors. Some attend principally to *speculation,* from which also they took their name, and afterwards to *unction.* — Others attend principally to *unction* and afterwards to *speculation.* And would that this love or unction might not depart from the Cherubim. — And he added that blessed Francis had said that he wished his brothers to study, provided that they did first what they taught. For what does it avail to know much and to taste nothing?

22. The third order is of those free for God according to the *upward-acting* mode, namely the ecstatic or excessive. — And he said: Who then is this one? This is the *seraphic* order. Of this Francis seems to have been. And he said that even before he had the habit he was rapt and was found beside a certain hedge. — For here is the greatest difficulty, namely in *upward-action,* because the whole body is enfeebled, and unless there were some consolation of the Holy Spirit, it would not endure it. And in these the Church shall be consummated. But what this order is to be, or whether it already is, is not easy to know.

23. The first order answers to the *Thrones;* the second to the *Cherubim;* the third to the *Seraphim,* and these are near to Jerusalem and have nothing to do but to fly forth. This order will not flourish unless Christ appear and suffer in His mystical body. — And he said that that apparition of the Seraph to blessed Francis, which was expressive and impressed, showed that this order ought to answer to him, but that it must come to this through tribulations. And in that apparition there were great mysteries. — Thus, then, these orders are distinguished according to greater and less perfection; but the comparison is according to *states,* not according to *persons;* because one lay person is sometimes more perfect than a religious.

24. There follows the *starry* light, through which the *soul made hierarchic* is understood. For it is necessary that the soul which is made hierarchic have grades answering to the Jerusalem above. A great thing is the soul: in the soul the whole world can be described. She is called *beautiful as Jerusalem*, because she is made like to Jerusalem through the disposition of the hierarchic grades. Now they are disposed in the soul in a threefold way: according to *ascent,* according to *descent* and according to *return* into divine things; and then the soul sees *the Angels of God ascending and descending by the ladder,* as Jacob saw in his mind. — The Abbot of Vercelli assigned three grades, namely of *nature,* of *industry,* of *grace.* But it does not seem that in any way the soul can be made hierarchic through nature. And therefore we ought to assign them to *industry with nature,* to *industry with grace,* and to *grace above nature and industry.*

25. Now there are three grades or acts of *industry with nature,* namely *announcement, dictation, leading. Announcement* answers to the Angels; *dictation,* to the Archangels; *leading,* to the Principalities. — For industry first perceives what any sense *announces.* Sight and hearing announce many things, but hearing more, as the things that are done at Rome; taste, smell and touch do not go far, and therefore they are slow. Now industry ought to beware that it permit not every messenger to enter, as to see women. Industry, then, ought to discern among the things announced, whether they are to be rejected or to be chosen. — Then deliberation is necessary, which is *dictation:* whether it be lawful; and if lawful, whether it be seemly; and if lawful and seemly, whether it be expedient. For nothing is expedient save what is lawful and seemly. — Then *leading* is necessary, that one may pursue. « Now to pursue is to take up into the faculty of the will », and this belongs to the *Principalities.* For many are *Angels* and *Archangels,* namely *perceiving* and *deliberating* what is expedient, but they are not *pursuing,* as the *Principalities.*

26. The second grade is that of *industry with grace;* and there are three acts. The first, that what has been deliberated be done for God's sake; whence the first *ordering* is into God, which belongs to the *Powers,* namely *to order* to the end and *to remove* whatever is disordered; and because this is difficult, therefore *strengthening* is necessary, which belongs to the *Virtues;* and because to order to the end and to strengthen is difficult, therefore *command* follows, which belongs to the *Dominations.*

27. The third making-hierarchic is that of *grace above nature and industry,* namely when the soul is raised above herself and, having left herself, receives the divine illuminations and above herself contemplates what is given to her; and from this she rises into divine things, or is borne upward. These three are *receiving, revelation, union*, beyond which the mind does not proceed. And in these consists the whole Canticle of Canticles, namely in chaste, more chaste and most chaste receivings; in chaste, more chaste and most chaste speculations; in chaste, more chaste and most chaste unitings; and then she will be able to say that word of the Canticle: *Let him kiss me with the kiss of his mouth.* — *Receiving* answers to the Thrones, *revelation* to the Cherubim, *union* to the Seraphim. And this making-hierarchic is according to *ascent.*

28. Likewise, there is a making-hierarchic of the soul according to *descent,* or by the mode of descending. For it behoves that *the ointment of the head* of the hierarchy above run down *upon the beard,* upon the middle hierarchy, and *upon the garments*, that is, the lowest. Now these things have to be done according to the powers of the soul, which are three, according to Dionysius: the *receptive,* the *custodial,* the *distributive;* that she may receive copiously, keep studiously, pour forth liberally; whence *freely you have received, freely give*.

29. But for this, that the soul may *receive* those lights, there is required *liveliness of desire, perspicacity of scrutiny, tranquillity of judgment.* For a soul is not contemplative without a lively *desire.* He who has not this has nothing of contemplation, because the origin of lights is from the highest to the lowest, not conversely. — The first answers to the *Seraphim,* who are burning like fire; whence fire has the greatest signification in the Scriptures. To that burning fire on the top of the mountain Moses ascended, and yet he had first seen that fire at the foot of the mountain. For Moses could not descend to instruct the people, unless he had first ascended to the fire. Desire, then, disposes the soul for receiving light.

30. Second, it behoves that the soul *perspicaciously advert* to or perceive the things that are given to her by God, and that she have not phantasms or occupations, so that she may be able to be occupied with and borne into those lights. And this answers to the *Cherubim.*

31. Third, it behoves that she have *tranquillity of judgment,* because the gift of God ought not to be received in vain, that judgment be not perverted in any passion; because, as the soul's judgment is perverted if I love or hate inordinately, so likewise if I hope, and so of the other passions. And this answers to the *Thrones.*

32. From these follows the authority of *command.* For from the fact that she receives with desire and perspicaciously perceives it and tranquilly judges that what God wills is to be done, then the soul commands that it be done; and this answers to the *Dominations.* But *to command* avails little unless she act; therefore it behoves that there be *manfulness of exercised purpose,* which answers to the *Virtues,* that for no tribulation she may let go the good which she knows God to will. — After which comes the nobility of *triumph* on account of the impediments which occur after something is received from God; and this answers to the *Powers,* namely *to triumph* over all things. These three make the middle hierarchy of the soul.

33. The third is the *distribution of what has been kept;* and in this there are three, or it happens in a threefold way, namely through *brightness of example,* through *truth of speech,* through *humility of service.* Thus we ought to give our life to our neighbour, namely through *example, knowledge, substance.* — The brightness of *example* answers to the Principalities, whose office is to lead; the truth of *speech,* to the Archangels; the humility of *service,* to the Angels. — Thus, then, there is *consummation* in *humility* according to *descent,* and *beginning* in *charity; ascending,* it is the contrary. Thus, then, in descending we begin from liveliness of desire down to humility of service. Whence Christ came to the humility of our service. As, then, the soul has Angels ascending, so she ought to have them descending. Whence in John: *No man hath ascended into heaven, but he that descended from heaven, the Son of man, who is in heaven.*

34. In the third mode, the manner of distinguishing in the soul according to *return* is according to the threefold grade of contemplation. Gregory on Ezechiel sets down three grades: for what comes into our consideration is either *outside us,* or *within us,* or *above us.* Whence God is contemplated either in the things that are *within us,* or *outside us,* or *above us,* according to three powers, namely the *exterior,* the *interior,* the *superior,* or the *apprehensive,* the *affective,* the *operative.* And according to the philosopher « every noble soul has three operations », namely the *animal* toward what is without, the *intellectual* toward what is within, the *divine* toward what is above. It behoves, then, that the soul have a making-hierarchic according to these powers: first according to the *exterior* powers, about which there are three, namely discreet *surveying,* discreet *prior choice,* discreet *pursuit.*

35. First, then, there ought to be discreet *surveying,* so that the world may be discreetly considered by the soul. For in the soul there is as it were a certain hand writing. For sense perceives exterior things, and after it the common sense; then the imagination, and reason considers and lays up in the memory. It behoves, then, that there be great discretion for guarding the house, lest all things enter in to these powers; that nothing be announced to the king and the queen which is useless. For a thief ought not to be brought in before the king, unless perhaps that he may be condemned. For Eve, wretched and incautious, brought in the speech of the serpent and doubted; and by that speech many are corrupted today. Nothing unclean, then, ought to enter through these gates; in the Apocalypse: *Without are dogs and sorcerers and the unchaste.* — The second is discreet *prior choice;* from the fact that it appears what is perceived, it follows that it be chosen beforehand, from the fact that a good is perceived; because in good things there is an *ordered choice;* for one must not eat before celebrating. — And this answers to the Archangels, and discreet *surveying* belongs to the Angels. — Then follows *judgment* — and this belongs to the Principalities — which is in pursuing. From the fact that a good is perceived and a good is chosen beforehand to be done, there ought to follow *judgment for pursuing.* Now all these things grace works, not industry alone with nature, as was said at first.

36. The second making-hierarchic of the mind is as to the *interior* powers; which is more difficult than the first. Now this consists in three things, which are: strict *chastisement,* strict *strengthening,* strict *calling-together,* which make the soul hierarchic within. — First, that the *roots of the passions* be chastised and cut away, and that the *contrary powers* be enfeebled. *For the prince of this world cometh, and in me he hath not any thing*. For as long as those passions dominate a man, the devil has something of his own in the man. And for the doing of this it is necessary that a threefold lust be rooted out: the lust *of ruling,* the lust *of delighting,* the lust *of possessing;* because this threefold lust brings the devil into the soul. — Now this making-hierarchic answers to the Powers. For the soul cannot be endowed with power so long as the devil has his right in the soul. It behoves, then, that a man have the three opposites: that he be *subject, chaste, poor.* And thus the roots of the passions are cut away; in the Canticle: *The time of pruning is come,* because every day they sprout again.

37. The second is strict *strengthening.* For as the threefold *lust* makes a proneness to evil, so a threefold *infirmity* makes a difficulty toward good. Now this is the infirmity *of negligence,* *of impatience,* *of diffidence.* Some are so *negligent* that it is hard for them to do good; a second sort, that they are quickly *impatient;* a third sort, that even if they have neither of the aforesaid, yet they quickly *lose confidence.* It behoves, then, that the soul be reformed through the mind's *vigilance, endurance, confidence.* And to this answers the order of Virtues.

38. There follows strict *calling-together.* For when the mind is *ordered* like the Church, when she has power over herself, then she is the *temple* of God; when she dominates and commands all her powers, then she is made hierarchic by the Dominations; when the powers are called to their own works, and it is said to this one: do this, and to that one: do thou that. And for the doing of this it is necessary that she dominate her appetites, her phantasms, her occupations, so that there be strictness in appetites, in phantasms, in occupations. — And then is the soul mistress of herself, when from the concupiscible the threefold *concupiscence* is taken away, from the irascible the threefold *infirmity* is taken away, from the rational the threefold *error* is taken away. Then the soul has empire in her own kingdom; and then she is not driven out of her own house, when those passions are cut away; and in such a soul God dwells, not in furious concupiscence, and so on. The devil willingly impresses what he has in himself; these are « irrational *fury,* mad *concupiscence,* wanton *fantasy* ».

39. There follows how the soul is made hierarchic as to the *superior* powers. For when the soul does what she can, then grace easily lifts the soul, and God works there, so that there may always be worthy *admission,* worthy *inspection,* worthy *leading-in.* — Worthy *admission* of divine things answers to the Thrones. And thus is understood that which is read in the Lamentations: *Arise in the beginning of the watches, pour out thy heart like water before the face of the Lord,* that is, set thy prayers before God. In the Psalm: *Lord, all my desire is before thee, and my groaning is not hidden from thee.* — And afterwards, when she is raised up, she ought not to be idle and ought to *look about her;* Isaiah: *Jerusalem, arise and stand on high;* and: *Then thou shalt see and abound, and thy heart shall wonder and be enlarged.* For then the soul ought to be fixed and standing and waiting. — Then follows the divine *leading-in;* when worthy *admission* and holy *perception* have been made, then she is rapt into God or into the Beloved. Whence in the Canticle: *His left hand is under my head, and his right hand shall embrace me. I to my beloved, and my beloved to me, who feedeth among the lilies,* because she has already felt the union and has been made one spirit with God; whence: *He who cleaveth to God is one spirit;* and this is the highest thing in the soul, which makes the soul to be in heaven. — And to these answer, in order, the orders of the highest hierarchy. — And thus the soul is *a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars*, because she is full of lights and never turns her eye from the light.

40. And because in this life we cannot stand in one thing, therefore the soul has *twelve matters* like twelve lights, about which she may always move in a certain circle, as the sun runs through the twelve constellations, namely through the twelve signs, and never goes out. Now these considerations adorn the soul, and therefore they are like a crown of twelve stars, which are: the consideration of bodily natures, of spiritual substances, of intellectual sciences, of affective virtues, of the laws divinely instituted, of the graces divinely infused, of the irreprehensible judgments, of the incomprehensible mercies, of the rewardable merits, of the rewarding rewards, of the temporal courses, of the eternal grounds. — In these the contemplative soul ought always to be engaged, in some one of these lights, as the sun is always in some sign.

41. And note that the moon suffers eclipse in the head, or in the tail of the dragon. Now there are two intersections in heaven upon the ecliptic, through which the moon passes, which are called the *head* and the *tail of the dragon;* it is called a *dragon* on account of the circle, as it were holding its tail in its mouth. That intersection which is toward the north is called the *head,* because the sun harms us more when it is there, since it burns us more diametrically, as the dragon is worse and more harmful in the head. The *tail* is toward the south, and the sun harms us less when it is in that part, because it is farther removed from us. And when the sun is in one part, and the moon in the other point is set opposite to it, as at the full moon, then it is eclipsed.

42. Likewise the contemplative man is eclipsed in a twofold way, and falls basely and very perilously, in that he scarcely rises again; nor is it a wonder, since he falls from a height. For he falls through *error* and through *presumption.* For he sees himself illumined and *presumes,* and becomes a Luciferian and falls from light into horrible darkness. [?] likewise through the *error of estimation,* which arises from presumption, when he believes that he has all things by revelation. Yet there ought always to be a rule. — Whence he said that many are deceived in that they believe they have all things by revelation. — Whence in that vision and apparition of the Lord on the mountain, which is the rule of all apparitions, there appeared Christ, Moses and Elias, so that nothing be believed to be true or revealed save what accords with the Law, the Prophets and the Gospel. — The contemplative, then, ought to be humble and circumspect, so that he may not come to the *head* of the dragon through *presumption,* or be entangled in the *tail* through *error.* And therefore the woman, that is, the soul made hierarchic, sees two visions, namely the *ark* and the *city*.

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