Cassiodorus: de Anima

Cum iam suscepti operis optato fine gauderem, meque duodecim uoluminibus iactatum quietus portus exciperet, ubi etsi non laudatus certe liberatus adueneram, amicorum me suaue collegium in salum rursus cogitationis expressit, postulans ut aliqua quae tam in libris sacris quam in saecularibus abstrusa compereram de animae substantia uel de eius uirtutibus aperirem, cui datum est tam ingentium rerum secreta reserare; addens nimis ineptum esse si eam per quam plura cognoscimus quasi a nobis alienam ignorare patiamur, dum ad omnia sit utile nosse qua sapimus. Nulla enim peregrina res est de sensu proprio loqui, quando sibi natura interrogata respondet, nec longe tendit ut se inuenire praeualeat. Nobis cum semper est ipsa quam quaerimus; adest, tractat, loquitur, et, si fas est, inter ista nescitur.

Since now I was rejoicing in the desired end of the work undertaken, and a quiet harbor was receiving me, after I had been tossed upon twelve volumes, where I had arrived, if not praised, at least freed, the sweet collegium of my friends drove me back again into the open sea of thought, requesting that I lay open certain things which I had found hidden both in the sacred books and in the secular, concerning the substance of the soul or its virtues, for one to whom it has been given to unseal the secrets of such vast matters; adding that it is most inept if we allow ourselves to be ignorant of that by which we know many things, as though it were alien to us, since for everything it is useful to know that by which we are wise. For it is no foreign thing to speak about one’s own proper sense, since nature, when questioned, answers to herself, nor does she go far in order to be able to find herself. She is always with us, the very one whom we seek; she is present, she handles, she speaks, and, if it be lawful, amid these things she is unknown.

Proinde nota esse debet quae sibi praesto est, quia tunc magis ante se ponitur, cum subtilius de ipsa tractatur. Nam dum a sapientibus praeceptum sit ut cognoscamus nosmetipsos, quemadmodum sustineri potest, si nos habemus incognitos? cupimus enim nosse planetarum caelo contrarios cursus, signorum consentaneum lapsum.

Accordingly, that which is at hand to itself ought to be known, because it is then the more set before itself when it is more subtly treated of. For since it has been enjoined by the wise that we should know ourselves, how can this be sustained, if we have ourselves unknown? for we desire to know the courses of the planets contrary to the sky, and the consistent lapse of the signs.

Sunt enim ex eis alia manentia motuque carentia, alia uero quae mobili semper rotatione uertuntur nec ullis temporibus conquiescunt. Haec, ut mundani doctores exquirere temptauerunt, harmoniacis delectationibus inaestimabili modulatione uoluuntur, quorum tinnitus atque concentus adunatum efficit dulcisonum melos. Desideramus etiam comprehendere altitudinem aetheris, mensuram telluris, nubigeras pluuias, saeuae grandinis procellas, tremorem stabilium terrarum, naturam uagantium uentorum, profunditatem inconstantis maris, potestates uirentium herbarum, quattuor elementorum per omne corpus dissociatas complexiones; et ferendum est ipsam sese scire non posse cui superne datum est tanta discutere?

For among them there are some that remain and are devoid of motion, and others that are turned by an ever-mobile rotation and at no times come to rest. These, as the worldly doctors have attempted to inquire, are rolled along with harmonic delights in inestimable modulation, whose ringing and concord, united, produces a sweet-sounding melody. We desire also to comprehend the height of the aether, the measure of the earth, the cloud-bearing rains, the tempests of savage hail, the tremor of the steadfast lands, the nature of the wandering winds, the depth of the inconstant sea, the powers of the greening herbs, the dissociated complexions of the four elements through every body; and is it to be endured that she cannot know herself, she to whom from on high it has been granted to examine such great things?

non enim aliquid contentione quaerimus, sed res profundissimas modestissime nosse desideramus.

for we do not seek anything by contention, but we most modestly desire to know the most profound things.

Discamus ergo primum quare anima dicatur, deinde qualis sit eius definitio; tertio, quae sit eius qualitas substantialis; quarto, si formam aliquam habere credenda est; quinto, quas uirtutes habeat morales, quas graeci aretas uocant, ad decus eius et gloriam contributas; sexto, quae illi sint uirtutes naturales ad substantiam scilicet corporis continendam; septimo, de origine animae disseratur; octauo, cum sit per omnia membra diffusa, ubi potius insidere credenda est; nono, de corporis ipsius forma et compositione noscamus; decimo, quas proprietates habeat anima peccatorum per competentia nobis signa declarentur; undecimo, qua noscantur discretione iustorum, quatenus quos oculis istis uidere non possumus per indicia probabilia colligamus; duodecimo, in resurrectione, quam uere sapiens credit, quid de singulis fieri sentiatur maxime desideramus agnoscere, quatenus fragilia corda mortalium ad diuinitus promissa desideria concitentur.

Let us learn, then, first why it is called the soul, then what its definition is; third, what its substantial quality is; fourth, whether it is to be believed to have some form; fifth, what moral virtues it has, which the Greeks call aretai, contributed to its honor and glory; sixth, what natural virtues belong to it, namely for sustaining the substance of the body; seventh, let the origin of the soul be discussed; eighth, since it is diffused through all the members, where it is rather to be believed to sit; ninth, let us learn about the form and composition of the body itself; tenth, let the properties which the soul of sinners has be declared through signs suitable to us; eleventh, by what distinction the souls of the just are known, to the extent that those whom we cannot see with these eyes we may gather by probable indications; twelfth, in the Resurrection, which the truly wise believes, what is thought to happen concerning individuals we most desire to recognize, to the end that the fragile hearts of mortals may be stirred to desires divinely promised.

Haec nobis, praestante Deo, ordine custodito responde, ut et nos facile possimus imbui et tu gloriam debeas inuenire doctoris.

Answer these things for us, God granting, with the order kept, so that both we may easily be imbued and you may find the glory of a teacher.

II. QUID EIS RESPONSUM SIT.

2. WHAT WAS ANSWERED TO THEM.

Dixi propositiones has non praeceptis regum quae nuper agebantur, sed profundis et remotis dialogis conuenire qui non tam istas aures corporeas sed interioris hominis intentum atque purissimum quaerere probantur auditum. Nec ideo facile posse de ipsa dici, quia per eam innumera nouimus explicari. Oculus enim qui usque ad sidera tendit se uidere non praeualet, et palatus noster, cum diuersa gustu sentiat, cuius ipse sit saporis ignorat.

I said that these propositions are not suited to the precepts of kings which were lately being carried on, but to profound and remote dialogues, which are shown to seek not so much these bodily ears as the intent and most pure hearing of the inner man. Nor therefore can it easily be spoken about itself, since through it we know innumerable things to be unfolded. For the eye which reaches up to the stars does not prevail to see itself, and our palate, though it senses diverse things by taste, is ignorant of what flavor it itself is.

Nares etiam fragrantium corporum uarios odores attrahunt, sed quid oleant ipsae non sentiunt. Cerebrum denique nostrum licet sensum membris reliquis tradat, ipsum tamen sensum legitur non habere.

The nostrils too draw in the various odors of fragrant bodies, but they do not perceive what they themselves smell of. Finally, our brain, although it may transmit sense to the remaining members, is nevertheless read as not having sense itself.

Deinde qualia fatigatus possim disserere qui iam ad laboris terminum auida mente properarem? postremo, tam suaues amici, imponitis iterum cogitare, quod a cogendo dici absoluta cognoscitis ratione constare; praesertim cum haec res a multis disputata sed paene inexplicabilis uideatur esse derelicta. Sed cum his ac talibus ingenia illorum multis allegationibus superare nequiuerim nec mihi concedere meum uelle decreuissent, uictus petii ut me saltem diebus aliquot sustinerent nec praecipitanter quaererent quod plenum difficultatibus imperarent.

Then, exhausted, what could I possibly discourse upon, I who was now hastening with avid mind to the terminus of toil? finally, so sweet friends, you impose upon me to cogitate again—something which you know, by an absolute rationale, is said to derive from “cogendo” (compelling/collecting); especially since this matter, disputed by many, seems to have been left almost inexplicable. But since with these and the like I was unable to overmaster their wits by many allegations, and they had resolved not to concede that I should have my own will, vanquished I begged that they at least sustain me for several days, and not precipitately inquire after that which they were enjoining, a thing replete with difficulties.

Quocirca illud mihi accidit Prothei, qui, quod uoluntate non eligebat pandere, constrictus uinculis cogebatur absoluere. Hoc tamen inde tolerabile uisum est, quia de tali re urgebar dicere quae si, Deo fauente, ueraciter exprimatur, et audientem merito recreat et sensum bene persuadentis illuminat.

Wherefore that of Proteus befell me, who, what he did not choose by will to lay open, when constrained with bonds was compelled to disclose. Yet this on that account seemed tolerable, because I was being urged to speak about such a matter which, if, God favoring, it be expressed veraciously, both deservedly recreates the hearer and illuminates the understanding of the one who persuades well.

Quapropter, antequam rem ingrediar expetitam, oportet prius nominum similitudines, quasi ramos obuiantes, abscidere ne semitam disputationis nostrae uocabulorum consonantium silua umbrosis imaginibus uideatur intexere.

Wherefore, before I enter upon the sought-after matter, it is proper first to cut away the likenesses of names, as branches meeting us, lest the path of our disputation seem to be woven over by a forest of consonant vocables with shadowy images.

III. QUARE ANIMA DICATUR.

3. WHY THE SOUL IS SO-CALLED.

Anima igitur hominis proprie dicitur, non etiam pecudum, quia illorum uita in sanguine noscitur constituta. Haec uero, quoniam immortalis est, anima recte appellatur, quasi anema, id est, a sanguine longe discreta, quando et post mortem corporis perfectam eius constat esse substantiam sicut in subsequentibus suo loco declaratur. Alii uero appellatam animam dicunt eo quod animet substantiam corporis sui atque uiuificet.

Therefore "soul" is properly said of the human being, not also of cattle, because the life of those is known to be established in the blood. This one, however, since it is immortal, is rightly called soul, as it were anema, that is, far separated from blood, since even after the death of the body its substance is known to be perfect, as in what follows will be declared in its proper place. Others, however, say it is called soul because it animates the substance of its body and vivifies it.

Animus uero dicitur apo tu animu, id est, a uento, quod uelocissima cogitatio eius ad similitudinem uenti motu celeri peruagatur. Fit autem ex appetitu animae pro desiderii eius qualitate commotus. Mens autem dicitur a mene, id est, a luna, quae licet uaria uicissitudine commutetur quadam se tamen in id quod fuit perfecta nouitate restituit; modo enim tribulationibus attenuata, quasi probatur obscura, modo iterum in uigorem naturalem laetitia commeante reparatur.

The spirit indeed is said from apo tou anemou, that is, from the wind, because its most rapid cogitation ranges abroad with swift motion in the likeness of the wind. Moreover, it comes to be from the appetite of the soul, stirred according to the quality of its desire. But the mind is said from mene, that is, from the moon, which, although it is changed by various vicissitude, yet by a certain renewal restores itself into that which it was, perfected; for now, attenuated by tribulations, as if it is proved obscure, now again, as joy comes in, it is repaired into its natural vigor.

Spiritus itaque triplici modo dicitur. Appellatur enim ueraciter et proprie spiritus nullis indigens, ipse uero a creaturis omnibus indigetur; inspirans quod uult et dispensans omnia prout uult; complens uniuersa, totus in toto, immobilis loco et uoluntate aeternus, cunctaque quae summa sunt singulariter potens. Vocamus et spiritum substantiam tenuem nobisque inuisibilem, creatam, immortalem, quantum illi utiliter datum est ualentem.

Therefore spirit is spoken of in a threefold way. For truly and properly “Spirit” is named as needing nothing, while He Himself is needed by all creatures; inspiring what He wills and dispensing all things as He wills; filling all things, whole in the whole, immovable in place and eternal in will, singularly potent over all the things that are highest. We also call “spirit” a tenuous substance, invisible to us, created, immortal, able as far as has been usefully granted to it.

Tertio, spiritum dicimus per totum corpus emissum atque receptum per quem uita mortalium flatu necessario continetur, nec aliquando otium capiens, iugi mobilitate reparatur. Atque ideo sciendum est animum et mentem proprie animam non uocari, sed quia res istae in anima excellunt interdum per licentiam sic dicuntur. Nec pro anima utique spiritus distincte ponitur quia hoc illi nomen est commune cum ceteris, id est, angelis, potestatibus aeriis, et quaecumque spiritu continentur.

Third, we call spirit that which is emitted through the whole body and received back, by which the life of mortals is necessarily sustained by breath; and, never at any time taking leisure, it is restored by continuous mobility. And therefore it must be known that the mind (animus) and the intellect (mens) are not properly called the soul (anima), but because these things excel within the soul, sometimes by license they are so called. Nor, in place of the soul, is spirit set down distinctly, because this name is common to it with others, that is, with angels, with aerial powers, and with whatever things are contained under “spirit.”

Nec iste spiritus ueraciter potest dici anima qui aeris alternatione resoluitur, quando cum pecoribus illi res ista communis est.

Nor can that spirit veraciously be called soul which is resolved by the alternation of the air, since this matter is shared in common with the beasts.

Restat ut segregatim atque significanter anima hominis dicatur spiritalis substantia quae nullatenus sanguinus effusione consumitur. Nunc de ipsius animae substantia liberius disseramus, quando eam a similitudine nominum necessaria separatione discreuimus. Quapropter imprimis praegnantem rerum definitionem cautissima deliberatione formemus ut consequentia, quae inde potuerint nasci, fide generis sui facillime uideantur agnosci.

It remains that, separately and expressly, the soul of man be called a spiritual substance which is in no way consumed by an effusion of blood. Now let us discourse more freely about the substance of the soul itself, since we have distinguished it from the likeness of names by a necessary separation. Wherefore, first, let us with most cautious deliberation form a pregnant definition of the matter, so that the consequents which could be born therefrom may be seen most easily to be recognized by the assurance of their kind.

IV. DE DEFINITIONE ANIMAE.

4. ON THE DEFINITION OF THE SOUL.

Magistri saecularium litterarum aiunt animam esse substantiam simplicem, speciem naturalem, distantem a materia corporis sui, organum membrorum, et uirtutem uitae habentem. Anima autem hominis est, ut ueracium doctorum consentit auctoritas, a Deo creata spiritalis propriaque substantia, sui corporis uiuificatrix, rationabilis quidem et immortalis, sed in bonum malumque conuertibilis. Editum est quasi parturiale ouum, ubi uita futurae auis pennarumque grata uarietas continetur.

Masters of secular letters say that the soul is a simple substance, a natural species/form, distinct from the matter of its body, an organ of the members, and possessing the virtue/power of life. But the soul of man is, as the authority of veracious doctors agrees, a spiritual and proper substance created by God, the vivifier of its own body, rational indeed and immortal, but convertible into good and into evil. It is set forth as it were a parturient egg, wherein are contained the life of the future bird and the pleasing variety of its feathers.

Nunc aperiatur in partes, quia hominum consuetudo est facilius discere quae diuisa possunt euidentius elucere.

Now let it be opened into parts, since the custom of men is to learn more easily those things which, once divided, can shine forth more evidently.

A Deo fieri uel factas animas prudentium nullus ignorat, quando omne quod existit aut creator est aut creatura. Creatrix igitur nulla creata potest esse substantia, quoniam ut ipsa subsistat indiget Deo, et dare non potest alteri subsistentiam quam tantum ut haberet accepit. Superest ut eam uerissime a diuinitate conditam esse fateamur quae sola potest creare mortalia et immortalia.

No prudent person is ignorant that souls are made by God, or have been made, since everything that exists is either creator or creature. Therefore no created substance can be creatrix, since, in order that it may subsist, it needs God, and it cannot give to another the subsistence which it received only so as to have. It remains that we most truly confess that the soul has been created by the Divinity, which alone can create mortals and immortals.

Euidenter enim legitur in salomone: et reuertetur puluis in terram sicut erat, et spiritus reuertetur ad Deum qui dedit eum; et alibi: omnem flatum ego feci. Hanc proinde spiritalem substantiam probabilis et absoluta ratio confitetur, quia, dum omnia corporalia tribus nouerimus lineis contineri, longitudine, latitudine, profunditate, nihil tale probatur in anima reperiri.

For it is read clearly in Solomon: and the dust will return to the earth as it was, and the spirit will return to God who gave it; and elsewhere: I have made every breath. Therefore plausible and absolute reason confesses this spiritual substance, because, since we know that all corporeal things are contained by three lines—length, breadth, depth—nothing of the sort is proved to be found in the soul.

Deinde quod corpori sociata, quamuis ipsius mole praegrauetur, opiniones rerum sollicita curiositate perpendit, caelestia profunde cogitat, naturalia subtili indagatione uestigat, et de ipso quoque conditore suo ardua nosse desiderat. Quod si esset corporalis, cogitationibus suis spiritalia nec cerneret utique nec uideret. Cesset ergo de eius corporalitate suspicio, quando et definitionem corporis a se omnibus modis reddit alienam et tales causas exquirit, ad quas solus sublimis spiritus peruenire contendit.

Then, because it is joined to the body, although it is weighed down by its mass, with solicitous curiosity it weighs the opinions of things, thinks deeply on celestial matters, tracks the natural things by subtle investigation, and desires to know lofty things even about its own Creator. But if it were corporeal, by its thoughts it would surely neither discern nor see spiritual things. Let suspicion, therefore, about its corporality cease, since in every way it renders the definition of body alien to itself, and it seeks out such causes as those to which only a sublime spirit strives to attain.

Hinc est quod et scripturis sanctis iustissime commonetur omnia mundi istius uisualia contemnere; quoniam ipsa incorporea est ut merito ad spiritalia tendat, quibus se similem cognoscit esse formatam.

Hence it is that in the sacred scriptures it is most justly admonished to contemn all the visual things of this world; since it is itself incorporeal, so that deservedly it may tend toward spiritual things, to which it knows itself to have been formed as similar.

Propria est utique illi substantia, quando nullus spiritus alter carnem suscipit ut eius passionibus aut condoleat aut laetetur. Illud autem quod diximus sui corporis uiuificatrix, quia, mox ut data fuerit, ineffabili condicione diligit carcerem suum, amat propter quod libera esse non potest. Doloribus eius uehementer afficitur, formidat interitum quae non potest mori, et sic est ad corporis sui casus trepida, ut ipsam magis sustinere credas extrema, quae non potest deficere per naturam.

It surely has its proper substance, since no other spirit takes on flesh so as either to condole with its passions or to rejoice. And that which we said—that it is the vivificatrix of its own body—because, as soon as it has been given, by an ineffable condition it loves its prison, it loves that on account of which it cannot be free. It is vehemently affected by its pains; it dreads destruction, though it cannot die; and it is so tremulous at the downfalls of its body that you would think that it itself, which cannot fail by nature, more truly endures the extremes.

Saluberrima quoque carnis temperatione perfruitur, oculorum speculatione depascitur, sonoris delectatur auditibus, suauissimis iucundatur odoribus, necessaria gustus epulatione delenitur, et licet his rebus nullatenus ipsa uescatur, subductis tamen talibus grauissimo maerore conficitur; desiderans non sibi naturaliter accomoda sed adiunctis artubus profutura. Hinc nonnumquam surripiunt uitia contraria rationi, quando anima dilecto corpori indulgentius remittendo locum noscitur praebere peccato. Vita igitur corporis susceptae animae praesentia est; mors autem eius probatur abscessus.

It also thoroughly enjoys the most salubrious moderation of the flesh, is fed by the speculation of the eyes, is delighted by sonorous hearings, is gladdened by the most sweet odors, is soothed by the necessary banquet of taste; and although by these things in no way does it itself feed, yet, when such things are withdrawn, it is consumed with most grievous sorrow; desiring not things naturally accommodated to itself but those that will be of profit to the joined limbs. Hence sometimes vices contrary to reason steal in, when the soul, by remitting more indulgently to the beloved body, is known to provide a place for sin. The life of the body, therefore, is the presence of the received soul; but its death is proved to be the departure.

Sic diem dicimus lustrante sole, qui cum discesserit nox uocatur. Viuit ergo corpus animae praesidio et ex ipsa probatur accipere unde se praeualet commouere.

Thus we call it day, with the sun illumining; when it has departed it is called night. The body therefore lives by the soul’s protection, and it is proved to receive from it that whereby it prevails to set itself in motion.

Sed quoniam et hoc quoque ad uitae genus, de quo loquimur, noscitur pertinere, sciendum est, cum se partibus corporis ille uigor ignitus infuderit materiamque carnalem spiritus uitalis afflauerit, si quod fortasse uulnus acceperit, statim condolet, quia ubique substantialiter inserta est. Quod si uirtus eius tantum calorque uegetaret, incisum digitum non poterat condolere. Sicut nec sol probatur quicquam sentire, si eius radios secare temptaueris.

But since this too is known to pertain to the kind of life of which we speak, it must be known that, when that ignited vigor has infused itself into the parts of the body and the vital spirit has breathed upon the carnal matter, if perchance it should have received some wound, it immediately feels pain, because it is substantially inserted everywhere. But if only its power and its heat were to invigorate, a cut finger could not feel pain; just as neither is the sun proved to feel anything, if you should attempt to cut its rays.

Tota ergo est in partibus suis, nec alibi minor, alibi maior est, sed alicubi intentius, alicubi remissius, ubi tamen uitali intentione porrigitur. Colligit in unum atque copulat membra sua; non sinit defluere uel contabescere, quae uitali uigore custodit; alimenta competentia ubique dispergit, congruentiam in eis modumque conseruans.

Therefore it is whole in its parts, nor is it lesser in one place and greater in another, but in some places more intensely, elsewhere more remissly, wherever it is extended by vital intention. It gathers into one and couples its members; it does not allow to flow away or to waste away the things which it guards by vital vigor; it disperses appropriate aliments everywhere, conserving congruence and measure in them.

Mirum praeterea uidetur rem incorpoream membris solidissimis colligatam, et sic distantes naturas in unam conuenientiam fuisse perductas, ut nec anima se possit segregare cum uelit, nec retinere cum iussionem creatoris agnouerit. Clausa illi sunt uniuersa, cum praecipitur insidere; aperta redduntur omnia, cum iubetur exire. Nam si acerbus dolor uulneris infligatur, sine auctoris imperio non amittitur, sicut nec sine ipsius munere custoditur.

It seems marvelous, moreover, that an incorporeal thing is bound to the most solid members, and that natures so distant have been brought into one convenience, such that the soul can neither separate itself when it wills, nor remain when it has recognized the command of the creator. To it all things are closed, when it is enjoined to sit within; all things are rendered open, when it is ordered to go out. For if a bitter pain of a wound is inflicted, without the command of the author it is not lost, just as neither is it kept without his gift.

Hinc est quod frequenter grauiter uulneratos uidemus euadere et rursus leuibus occasionibus interire.

Hence it is that we frequently see the grievously wounded escape, and again, on slight occasions, perish.

Rationem uero homini inesse, quis dubitet? quando diuina tractat, humana sapit, artibus docetur egregiis, disciplinis eruditur eximiis, et hinc cetera animalia decenter excellit, quod eum ratio decora componit. Rationem uero dico animi probabilem motum, qui per ea quae conceduntur atque nota sunt ad aliquid incognitum ducit, perueniens ad ueritatis arcanum.

Reason indeed to be in man, who would doubt? since he handles divine things, he savors human things, he is taught by excellent arts, he is educated by exceptional disciplines, and hence he becomingly excels the other animals, because decorous reason composes him. And by reason I call the probable motion of the mind, which through those things that are conceded and are known leads to something unknown, arriving at the arcanum of truth.

Haec coniecturis atque argumentis ad illud properare cupit, quod in rerum natura esse cognoscit. Ipsa enim uera et pura et certa ratio est dicenda, quae ab omni imagine falsitatis redditur aliena. Datum est ergo illi cogitationes suas quodammodo apprehendere et per obsequium linguae uolubili motatione disserere.

By conjectures and arguments this desires to hasten toward that which it recognizes to exist in the nature of things. For this itself must be called true and pure and certain Reason, which is rendered alien from every image of falsity. It has therefore been granted to it, in some manner, to apprehend its own thoughts and to discourse through the obedience of the tongue with voluble motion.

In corpore posita anima, quam multa uidet; non a se egrediens, quam diuersa circumspicit; ubique quasi distenditur, et animae fieri discessio non probatur. Mouetur, erigitur, fluctuari cognoscitur, et in se ipsa, tamquam in magno currens spatio, peruagatur. Haec non exit ad causas sed tractatibus suis sibi repraesentat quod sua cogitatione respiciat; modo quod oculis uidit carnalibus, modo quod phantastica imaginatione concepit.

The soul, placed in the body, how many things it sees; not going out from itself, how diverse things it looks around at; it is as if stretched everywhere, and a discession of the soul is not proved to occur. It is moved, it is raised, it is known to fluctuate, and within itself, as if running in a great space, it ranges far and wide. This does not go forth to causes but by its own tractations represents to itself what it regards by its own cogitation; now what it has seen with carnal eyes, now what it has conceived by phantastic imagination.

Cogitat plane singillatim sicut et loquitur; per ordinem sensus nihil perficit, cum se diuersitate confundit, quia diuinitatis est proprium multa disponere et omnia simul modulis competentibus explicare. Rationis itaque dotata largitate, quot bona munere diuinitatis inuenit: litterarum formas repperit, diuersarum artium utilitates disciplinasque protulit, ciuitates defensibili muro cinxit, uarii generis amictus eiecit, meliores fructus per industriam exigit terras, transcurrit abyssos alato nauigio, uastos montes in usum uiantium perforauit, portus ad utilitatem nauigantium lunari dispositione conclusit, ornauit pulcherrima fabricarum dispositione tellurem. Quis iam de eius ratione dubitet, quando ab auctore suo illuminata facit arte conspici quod debeat sub omni celebritate laudari?

It plainly thinks item by item just as it speaks; by the order of sense it perfects nothing, since it confounds itself by diversity, because it is proper to divinity to dispose many things and to unfold all at once with fitting measures. Endowed therefore with the largesse of reason, how many goods by the gift of divinity it has discovered: it found the forms of letters, brought forth the utilities and disciplines of diverse arts, encircled cities with a defensible wall, produced garments of various kinds, exacts better fruits from the lands through industry, runs across the abysses with a winged vessel, has pierced vast mountains for the use of wayfarers, has enclosed harbors for the utility of seafarers with a lunar (crescent-shaped) disposition, has adorned the earth with the most beautiful arrangement of edifices. Who now would doubt its reason, since, illumined by its Author, it makes to be beheld by art what ought to be lauded with every renown?

Conuenit nunc de eius immortalitate disserere. Immortales animas auctores saecularium litterarum multifarie probauerunt, dicentes: si omne quod uiuificat aliud in semetipso uiuit, anima autem, quoniam uiuificat corpus, in semetipsa uiuit; utique immortalis est. Dicunt etiam: omnia immortalia simplicia sunt; anima autem non est harmonia neque constat ex pluribus, sed simplex natura est; anima igitur immortalis est.

It is fitting now to discourse concerning its immortality. The authors of secular literature have in manifold ways proved souls to be immortal, saying: if everything that vivifies another lives in itself, and the soul, since it vivifies the body, lives in itself, assuredly it is immortal. They also say: all immortal things are simple; but the soul is not a harmony nor does it consist of a plurality, but is of a simple nature; the soul, therefore, is immortal.

Iterumque proponunt: quicquid a contrarietate originali non corrumpitur immortale iugiter perseuerat; anima enim, quoniam simplex atque pura est, sine dubio immortalis est. Adiciunt quoque: si omne rationale quod se ipsum mouet, immortale est; anima autem rationalis se ipsam mouet; igitur immortalis est. Nos autem immortales esse animas facile ueridicis lectionibus approbamus; nam cum ad imaginem et similitudinem auctoris sui legamus effectas, quis audeat contra sanctam auctoritatem mortales dicere ut impudenter potius asseratur eas a creatoris sui similitudine discrepare?

And again they propose: whatever is not corrupted by original contrariety perseveres immortal perpetually; for the soul, since it is simple and pure, is without doubt immortal. They add also: if everything rational that moves itself is immortal; but the rational soul moves itself; therefore it is immortal. We, however, readily approve by veridical readings that souls are immortal; for since we read that they were made according to the image and similitude of their Author, who would dare, against holy authority, to call them mortal, so that it would rather be impudently asserted that they differ from the similitude of their Creator?

nam quemadmodum poterat esse imago aut similitudo Dei, si animae hominum mortis termino clauderentur? ille enim ineffabiliter semper uiuens, ineffabiliter semper manens, perennitatem ipse custodiens; qui omnia continet, omnia disponit, potens est sine dubitatione immortalis immortalia facere et pro suo modulo uitae competentiam dare.

for how could there be an image or likeness of God, if the souls of men were enclosed by the terminus of death? For he, ineffably ever living, ineffably ever abiding, himself guarding perennity; he who contains all things, disposes all things, is powerful—without doubt, being immortal—to make things immortal and to grant, according to its own measure, a competency of life.

Dicit aliquis: quomodo sum similis Deo, cum immortalia minime creare praeualeam? cui sic per aliquam comparationem respondendum esse iudicamus. Numquid pictura quae nobis est similis potest imitari quae facimus?

Someone says: how am I similar to God, since I am by no means able to create immortal things? To this we judge that it must be answered thus, by some comparison. Can a picture which is similar to us imitate the things that we do?

imago enim potest aliquam habere similitudinem, ceterum hoc non potest implere quod ueritas. Nam et hinc immortalem debemus agnoscere, quod appetit de aeternitate cogitare. Desiderat enim post corporis mortem relinquere sui nominis famam, cupit sine fine laudari, et bona conscientia plus est de futuris attonita ne a posteris maculetur relata.

For an image can have some similitude, but it cannot fulfill that which verity can. For also from this we ought to recognize him as immortal: that he appetites to think about eternity. For he desires, after the death of the body, to leave behind the fame of his name, he longs to be praised without end, and, with a good conscience, he is the more struck regarding the future, lest, when related by posterity, he be stained.

Hinc est quod inter sublimiores constat auctores quia quicquid dignitate rationis erigitur, mortis iniuria non prematur. Adde quod ueritas absolute profitetur malis iuge supplicium, bonis perpetua gaudia se daturam, ut non sit fas cum haesitatione recipi, quod dignatur omnipotentis diuinitas polliceri. Verum hanc immortalitatem animae non talem debemus aduertere quae nullam recipiat passionem.

Hence it is that among the more sublime authorities it is established that whatever is raised by the dignity of reason is not oppressed by the injury of death. Add that Truth absolutely professes to give to the wicked everlasting punishment, to the good perpetual joys, so that it is not lawful to receive with hesitation what the divinity of the Omnipotent deigns to promise. But we ought to advert to this immortality of the soul not as of such a kind as to admit no passion.

Est enim mutabilitati obnoxia et maeroribus peruia, sed tamen inter quaeuis taedia uel anxietates continuationis beneficio perseuerat. Singulariter autem immortalis Deus est, singulariter iustus, singulariter potens, singulariter bonus, singulariter sanctus. Quoniam licet ista uel his similia hominibus uel angelis inesse dicantur, nulla tamen ad eius altitudinem reuerendae potestatis attingunt.

For it is obnoxious to mutability and pervious to griefs; yet, amid whatever tediums or anxieties, it perseveres by the benefice of continuation. But singularly God is immortal, singularly just, singularly potent, singularly good, singularly holy. For although these things, or things similar to these, are said to inhere in men or angels, nevertheless none attain to the height of his venerable power.

Omnes enim arduae uirtutes in summitate illa plenissimae atque perfectissimae sunt quae creaturis uniuersis ipsius largitate pro suo modulo conceduntur.

For all arduous virtues are in that summit most full and most perfect, which are granted to all creatures by his largess according to their own measure.

Nunc sciendum est haec immortalis anima quemadmodum degere sentiatur. Viuit in se post huius saeculi amissionem, non reflante spiritu sicut corpus, sed aequali mobilitate quae illi attributa est: pura, subtilis, cita, aeterna, uidet, audit, tangit, ac reliquis sensibus efficacius ualet; non iam ex partibus suis haec intellegens, sed omnia spiritaliter ex toto cognoscens. Alioquin absurdum est putare minus posse liberam quam mole brutissimi corporis ingrauatam.

Now it is to be known how this immortal soul is perceived to live. It lives in itself after the loss of this age, not by the spirit breathing as the body does, but with the even mobility which has been attributed to it: pure, subtle, swift, eternal, it sees, hears, touches, and with the remaining senses it is more efficacious; no longer understanding these things from its parts, but cognizing all things spiritually from the whole. Otherwise, it is absurd to think the free [soul] to be able less than when weighed down by the mass of a most brutish body.

Talia enim intellegere posse non dubium est et angelos et potestates aerias uel cetera quae sublimi atque immortali substantia constare noscuntur.

For it is not doubtful that both the angels and the aerial powers, or the other things which are known to consist of sublime and immortal substance, are able to understand such things.

Reliquum est ut nunc obnoxiam mobilitati currenti ordine doceamus. Quis autem dubitet modo nos esse gaudio subleuatos, modo maerore deiectos, modo pietate mites, modo indignatione terribiles, nunc ad uirtutes animos erigere, nunc iterum ad uitia declinare? alia tenaciter assumimus, alia obliuione respuimus; quod nunc placet, post displicet.

It remains that we now demonstrate, in the order currently proceeding, that it is subject to mobility. Who, moreover, would doubt that we are at one moment uplifted by joy, at another cast down by grief, at one time gentle by piety, at another terrible by indignation, now raise our spirits to virtues, now again incline to vices? some things we tenaciously assume, others we reject by oblivion; what now pleases, afterward displeases.

Bonorum etiam sermonibus aedificamur, malorum collocutione destruimur, et quantum proficimus cum rectis, tantum deteriores nouimus esse cum pessimis. Nam si nos unus rigor, unum propositum contineret, nec boni ex malis, nec beati ex improbis mutabilitatis beneficio redderemur. Sed ut causa uarietatis huius euidentius possit agnosci, recordemur, ut dictum est, prudentiam non esse nobis immutabilem contributam; et ideo sapimus, cum diuina illuminatione bene gerimus, atque iterum desipimus, cum delictis caligantibus obcaecamur.

By the discourses of the good we are also edified, by the conversation of the evil we are destroyed, and in as much as we profit with the upright, by so much we know ourselves to be worse with the worst. For if one rigor, one purpose held us, we would not by the benefit of mutability be rendered good from the evil, nor blessed from the wicked. But that the cause of this variety may be more evidently recognized, let us recall, as has been said, that prudence has not been contributed to us as immutable; and therefore we are wise, when by divine illumination we conduct ourselves well, and again we are foolish, when we are blinded as sins cast their gloom.

Affectio enim quae uenit et recedit semper incerta est. Solus omnipotens Deus est, cui hoc est esse quod sapere, hoc est posse quod uiuere, hoc uelle quod facere, et merito, quando uniuersa quae uere bona sunt non ad illum ueniunt sed ab ipso procedunt.

For the affection that comes and recedes is always uncertain. God the omnipotent alone is he for whom to be is the same as to be wise, to be able is the same as to live, to will is the same as to do; and rightly so, since all things that are truly good do not come to him but proceed from him.

Quapropter haec animae quam diximus origo: non intellegenda est pars Dei, ut quidam dementium irreligiosa uoluntate putauerunt, quia conuertibilis est; neque angelorum, quia carni sociabilis est, neque ex aere, neque ex aqua, neque ex terra, neque ex eis quae mutua complexione iunguntur; sed simplex et propria quaedam natura et ab aliis spiritibus discreta substantia, quam longe subtiliorem aeri et lucidiorem debemus aduertere, quando istum uulgariter intuemur, illam uero condicione carnis aspicere non ualemus. Hanc speciem naturalis mobilitas semper exagitat ad cogitationes suas comiter explicandas. Hinc est quod per quietem remissi, dum materia nobis fuerit solitae cogitationis abstracta, nec intenti ad cotidianas fuerimus sollemniter actiones, res uarias, nunc falsis, nunc ueris inspectionibus, somniamur.

Wherefore this origin of the soul of which we have spoken: is not to be understood as a part of God, as some of the demented, by irreligious will, have supposed, because it is convertible; nor of the angels, because it is sociable with flesh; nor from air, nor from water, nor from earth, nor from those things which are joined by mutual complexion; but a certain simple and proper nature and a substance discrete from other spirits, which we ought to advert is far subtler than air and more lucid, since we commonly behold this, but that we are not able to look upon by reason of the condition of the flesh. This species natural mobility ever stirs to amicably unfold its cogitations. Hence it is that, relaxed in repose, when the matter of our accustomed cogitation has been withdrawn from us, and we have not been intent upon our daily solemn actions, we dream various things, now by false, now by true visions.

Parum est quod sopitis sensibus uolatica imaginatione deludimur, dum frequenter etiam uigilantes a nostra contemplatione traducimur. Saepe enim cum nos in oratione magna intentione dirigimus, ludo nescio quo inspiratis subito cogitationibus amouemur, et ita prouenit ut menti nescio quid aduersum suggeratur quod dispositum non habemus. Constat ergo animam in hoc mundo instabili et uariabili uoluntate conuerti bonarumque rerum esse amissibilem ac receptibilem, nec uno semper uoluntatis suae rigore subsistere, sed etiam contra dispositum suum multiplici se conuersione mutare.

It is too little that, with our senses lulled, we are deluded by winged imagination, while very often even when awake we are led away from our contemplation. For often, when we direct ourselves in prayer with great intention, we are removed—by some I-know-not-what game—as thoughts suddenly inspired arise; and thus it comes about that something or other adverse is suggested to the mind which we have not arranged. It is agreed, therefore, that the soul in this world is turned by an unstable and variable will, and is of good things both liable to lose and to receive; nor does it always stand fast with a single rigidity of its will, but even against its own disposition changes itself by manifold conversion.

Nec de illis sumus qui dicunt recolere magis animas quam discere usuales artes et reliquas disciplinas, cum et ad interrogata sint paratae, ubi potuerint intellectu perueniente contingere, et noua sic audiant quasi nihil ex eis ante didicissent.

Nor are we among those who say that souls recollect rather than learn the usual arts and the remaining disciplines, since they are also prepared for the questions, when they have been able to reach them with the understanding coming through, and they hear new things thus as though they had learned nothing of them before.

Ecce grauida definitio illa iam foeta est, ecce in lucem (ni fallor) quae fuerunt clausa proruperunt. Non est quicquam de proposita complexione derelictum, cuius talis est disciplina ut id quod intendit, ita explicet atque determinet ut neque minus neque amplius aliquid dixisse uideatur. Nunc ad substantialem eius qualitatem sollicitis sensibus accedamus, quam interrogationis uestrae tertium locum tenere memoramini.

Behold, that gravid definition is now brought to birth; behold, into the light (if I am not mistaken) the things which were shut have burst forth. Nothing of the proposed complexion has been left out, whose discipline is such that what it intends it so unfolds and determines that it seems to have said neither less nor more. Now let us approach, with solicitous senses, to its substantial quality, which you remember holds the third place of your interrogation.

V. DE QUALITATE ANIMAE.

5. ON THE QUALITY OF THE SOUL.

Qualitatem itaque substantiae huius auctores igneam esse dixerunt propterea quod mobili semper ardore uegetetur et iuncta corpori calore suo membra uiuificet. Deinde quod cuncta caelestia flammeo referunt uigore constare, non isto fumeo, consumptibili, et temporali, sed ex tranquillo nutritore atque immortali. Hoc neque minuitur neque crescit, sed in susceptae originis dignitate iugiter perseuerat.

Therefore the authors said that the quality of this substance is igneous, because it is always quickened by a mobile ardor and, joined to the body, vivifies the limbs by its own heat. Next, that all celestial things they report to consist of flammeous vigor—not of this smoky, consumptible, and temporal [kind], but from a tranquil and immortal nourisher. This is neither diminished nor does it grow, but perseveres continually in the dignity of its assumed origin.

Quod ideo finiri nequit, quia nulla, ut corpus aliquod, elementorum diuersitate concretum est. Vnum enim atque simplex habere nescit aduersum et ideo semper manet, quoniam in essentia sua non habet litem. Sicut immortalia cuncta creata dicunt quibus spiritalis est concessa substantia.

Which for this reason cannot be bounded, because it is not, like some body, compounded out of a diversity of elements. For being one and simple, it knows no contrary, and therefore it always remains, since in its essence it has no strife. Just as all immortal created things are said to be those to whom a spiritual substance has been conceded.

Nos autem lumen esse potius non improbe dixerimus propter imaginem Dei, quam inter conditiones rerum, quantum illi pro modulo suo necessarium fuit, decenter accepisse memoratur. Ipse enim Deus omnipotens solus habet immortalitatem et lumen habitat inaccessibile, quod super omnes claritates uel admirationes sanitas mentis intellegit, sed imago aliquam habet similitudinem; ceterum hoc lumen non potest habere quod ueritas. Illud autem, quod ineffabile ueremur arcanum, quod ubique totum et inuisibiliter praesens est, pater, et filius, et spiritus sanctus est; una essentia et indiscreta maiestas, splendor super omnes fulgores, gloria super omne praeconium, quod mundissima mens et Deo dedita potest quidem ex aliqua parte sentire, sed idonee non ualet explicare.

We, however, would not say it amiss to be rather light on account of the image of God, which is remembered to have becomingly received, among the conditions of things, as much as was necessary for it according to its own measure. For God almighty himself alone has immortality and inhabits inaccessible light, which the sanity of mind understands to be above all clarities or admirations; but the image has some similitude; yet this light cannot have what Truth has. But that which we revere as the ineffable arcanum, which is everywhere whole and invisibly present, is the Father, and the Son, and the Holy Spirit; one essence and an undivided majesty, splendor above all splendors, glory above every proclamation, which a most clean mind and devoted to God can indeed in some part perceive, but is not able suitably to explicate.

Nam quemadmodum fas est sufficienter de illo dici qui creaturae sensu non potest comprehendi?

For how is it right that there be said sufficiently about him who cannot be comprehended by the sense of the creature?

Egrediamur licet pietate nimia modum animae nostrae et immensa religione supra nosmetipsos alta cogitatione sileamus. Transeamus etiam potestates caelestium creaturarum profundeque tractemus qui sit qui tam magna una iussione, uno momento fecerit; tamen quicquid miramur, amplius est, quicquid sentimus, excelsius, dum ad illam imperspicabilem maiestatem mens humana non penetrat. Vna ergo ratio potentiae huius est uenerari quod inuestigabilis est, non definitiue quaerere qualis quantusque sit.

Let us, if you will, overstep by excessive piety the measure of our soul, and by immense religion fall silent above our very selves in high cogitation. Let us also pass beyond the powers of the heavenly creatures and probe deeply who it is who by one command, in one moment, has made such great things; nevertheless whatever we marvel at is greater, whatever we perceive is loftier, while the human mind does not penetrate to that imperspicable majesty. Therefore the one rationale concerning this power is to venerate what is uninvestigable, not to seek definitively of what sort and how great it is.

His itaque rebus edocti, lumen aliquod substantiale animas habere haud improbe uidemur aduertere, quando in euangelio legitur: lumen quod illuminat omnem hominem uenientem in hunc mundum. Deinde quod in cogitatione positi, nescio quid tenue, uolubile, clarum in nobis esse sentimus, quod respicit sine sole, quod uidet sine extraneo lumine. Nam si ipsum in se lucidum non esset, rerum tantam conspicientiam non haberet.

Thus, taught by these things, we seem not improperly to observe that souls have some substantial light, since in the Gospel it is read: “the light which illuminates every man coming into this world.” Then, when set in cogitation, we feel that there is in us an I-know-not-what, subtle, mobile, bright, which looks without the sun, which sees without an extraneous light. For if it were not luminous in itself, it would not have so great a power of beholding things.

Tenebrosis ista non data sunt; omnia caeca torpescunt. Istius enim tam uiolenta sunt lumina ut etiam intueantur absentia. Quae tamen tunc multo clariores atque immutabiles efficiuntur, cum a Dei gratia bonis actibus non recedunt.

These things are not given to the darkened; all the blind grow torpid. For its lights are so vehement that they even gaze upon things absent. Yet these then become much brighter and immutable, when by the grace of God they do not withdraw from good acts.

Earum enim speculatiua uirtute multa atque ardua quae in arcano naturae recondita sunt inspici et comprehendi usu ipso certissimum est.

For by their speculative virtue it is most certain, by experience itself, that many and arduous things which are recondite in the arcane of nature are inspected and comprehended.

Nunc inspiciamus utrum formas animae habere credantur quas incorporeas esse iam diximus.

Now let us inspect whether souls are believed to have forms which we have already said to be incorporeal.

VI. FORMAM ANIMAM NON HABERE.

6. THE SOUL DOES NOT HAVE A FORM.

Prius scire conuenit definitione maiorum formae ipsius ueracissimam complexionem. Formam uero dico quae aliquod spatium linea lineisue concludit, et sic facile datur intellegi, si eam possunt animae suscipere quas spiritali certum est uigore subsistere. Nam cum omnis forma aut in superficie sit aut in corpore, superficies non nisi in corpore - corpus uero solidum atque palpabile - ab his autem rebus animam manifeste constet exceptam, residuum est ut formas animae nullatenus habere putandae sint sed infiguratae atque incorporales in sua qualitate permaneant.

First it is fitting to know, by the definition of the elders, the most veracious constitution of form itself. But I call form that which encloses some space by a line or by lines, and thus it is easily given to be understood, whether souls—which it is certain subsist by spiritual vigor—can receive it. For since every form is either in a surface or in a body, a surface is only in a body—while a body is solid and palpable—and it is manifest that the soul stands excepted from these things, it remains that souls are by no means to be thought to have forms, but remain unfigured and incorporeal in their own quality.

Nec illud moueat quod apostolus de Christo Domino dicit: qui cum in forma Dei esset non rapinam arbitratus est esse se aequalem Deo, et cetera; ibi enim naturam uult intellegi. Ceterum incorporeus deus, qui ubique totus atque incomprehensibilis est, quam potuit habere formam? illud autem quod in euangelio legitur, post huius lucis occasum abrahae sinibus egentem lazarum fuisse susceptum, diuitem uero flammis adurentibus aestuantem guttam postulasse unde eius temperaretur incendium, ideo intellegitur positum ut humani generis rerum ruinosa praesumptio quid formidare debuisset agnosceret.

Nor let that move you which the Apostle says about Christ the Lord: “who, although he was in the form of God, did not deem it a robbery to be equal to God,” and so forth; for there he wishes “form” to be understood as “nature.” Moreover, an incorporeal God, who is everywhere whole and incomprehensible—what form could he have had? But that which is read in the Gospel, that after the setting of this light the needy Lazarus was received into Abraham’s bosom, while the rich man, seething as flames scorched him, asked for a drop by which his conflagration might be tempered—this is understood to have been set forth for this reason: that the ruinous presumption of the human race about things might recognize what it ought to have feared.

Ceterum nec ille lingua locutus est quam constat esse corpoream, nec ille digitos habuit unde cadentibus guttis incendium diuitis temperare potuisset.

But neither did he speak with a tongue which it is agreed is corporeal, nor did he have digits with which, by falling drops, he could have tempered the rich man’s conflagration.

Nam et reliqua in hunc modum suscipienda sunt quae lectione simili continentur. Parum est enim quod de creatura ista memorantur ad consuetudinem humani generis instruendam. Ipsum quoque auctorem impassibilem, immutabilem, perenniter uno modo manentem, furere legimus, dormitare frequenter audiuimus, non quod talia possint Domino conuenire, sed ut res aliquae ex humana consuetudine facilius compendiosiusque noscantur.

For the rest too are to be taken in this manner, which are contained in a similar reading. For what is mentioned about this creature is little for the instruction of the custom of the human race. We read also that the Author Himself—impassible, immutable, abiding perpetually in one way—rages; we have frequently heard that He dozes—not that such things can befit the Lord, but so that certain matters may be known more easily and more compendiously from human custom.

Sic animas, nobis informes, formas legimus frequenter accipere.

Thus we frequently read that souls, formless to us, receive forms.

Solet etiam aliquos permouere si anima non habeat quantitatem, dum eam constet intra corpus hominis contineri; sed si definitionem ueracissimam quantitatis reuocemus in medium, quae res singulas breuiter semper absoluit, facile nobis probata ueritas elucescit. Sic enim arithmetici eam compendiosa ueritate describunt: omnis quantitas aut de continuatis constat ut arbor, homo, et mons, aut de disiunctis ut chorus, populus, uel aceruus, et his similia. Sed cum anima neque de continuatis, neque de disiunctis sit, quia corpus non est, clarum est eam quantitatem penitus non habere, sed ubicumque est, nec formam recipit nec habere nobis dicenda est aliquam quantitatem.

It is also wont to disturb some, if the soul does not have quantity, while it is established that it is contained within the body of a man; but if we bring back into the midst the most veracious definition of quantity, which always briefly resolves individual things, the proven truth easily shines forth for us. For thus the arithmeticians describe it with compendious truth: every quantity either consists of continuous things, as a tree, a man, and a mountain, or of disjunct things, as a chorus, a people, or a heap, and things similar to these. But since the soul is neither of the continuous nor of the disjunct, because it is not a body, it is clear that it does not have quantity at all; but wherever it is, it neither receives form nor is it to be said by us to have any quantity.

Creatori tamen circumstantias earum et quantitates patere posse credendum est, quia omnia sub mensura, numero, et pondere creauit, et ipsi soli sunt nota uere, qui fecit ea, qui mira potentia ipsas quoque cogitationes nostras quasi res uisibiles intuetur, qui innocentis sanguinem audit clamantem; ad postremum, qui nouit omnia et antequam fiant.

Nevertheless, it is to be believed that their circumstances and quantities can be open to the Creator, because he created all things under measure, number, and weight, and they are truly known to him alone, who made them, who by wondrous potency looks upon our very cogitations as if they were visible things, who hears the blood of the innocent crying out; at last, who knows all things even before they come to be.

Tempus est uenire ad uirtutes morales quae sunt ambiendae diuitiae et reuera pretiosus census animarum, quas graeci aretas uocant, quibus contra immunditiam corporalem suam nititur bona conscientia uindicare puritatem.

It is time to come to the moral virtues, which are riches to be sought and, in truth, the precious revenue of souls, which the Greeks call aretas, by which good conscience strives, against its own bodily uncleanness, to vindicate purity.

VII. DE UIRTITIBUS EIUS MORALIBUS.

7. ON HIS MORAL VIRTUES.

Primum aduersum praua uel iniqua iustitiae munimen obiectum est cuius, ut ueteres definire uoluerunt, talis noscitur esse complexio. Iustitia est habitus animi, pro communi utilitate seruatus, suam cuique tribuens dignitatem. Contra confusa et incerta prudentia utiliter adhibetur.

First, against perverse or iniquitous things, the muniment of justice is set in opposition; whose complexion, as the ancients wished to define, is known to be such: Justice is a habit of mind, preserved for the common utility, rendering to each his own dignity. Against things confused and uncertain, Prudence is usefully applied.

Prudentia uero est rerum bonarum et malarum uerax scientia. Contra aduersa uel prospera remedialis opponitur fortitudo. Fortitudo autem est considerata periculorum susceptio et laborum firma perpessio.

Prudence, indeed, is the veracious knowledge of good and bad things. Against adverse or prosperous circumstances, remedial fortitude is opposed. But fortitude is the considered undertaking of dangers and the firm endurance of labors.

Contra delectationes igitur illicitas et uoluptates feruidas moderatrix nobis temperantia suffragatur. Temperantia quippe est aduersus libidinem atque alios non rectos impetus animi firma et moderata dominatio. His igitur munitionibus diuina opitulatione concessis, uelut quadruplici thorace circumdata, in hoc mundo mortifero salus animae custoditur nec potest a uitiis adiri quae tanta meruit tuitione uallari.

Against illicit delectations, therefore, and fervid pleasures, temperance, our moderatrix, supports us. For temperance is a firm and moderated domination against libido and the other not-straight impulses of the mind. With these fortifications granted by divine aid, as if surrounded with a fourfold cuirass, the salvation of the soul is guarded in this death-bringing world, nor can it be approached by vices—since it has deserved to be walled about by so great a protection.

Sed hoc uirtutum quadripertitum decus trina (ut ita dixerim) parte completur. Prima est contemplatio quae aciem nostrae mentis extendit ad res subtilissimas intuendas. Secunda, iudicialis quae discretionem boni malique rationabili aestimatione pertractat.

But this quadripartite adornment of the virtues is completed in a threefold part (so to speak). The first is contemplation, which extends the keen edge of our mind to look upon the most subtle things. The second, the judicial, which treats the discrimination of good and evil by rational estimation.

Tertia, memoria, cum res inspectae atque deliberatae in animi penetrabilibus fida commendatione reponuntur ut, quasi in quodam conceptaculo, suscipiamus quae frequenti meditatione combibimus. Vestiaria nostra, cum fuerint plena, nihil capiunt; hoc thesaurarium non grauatur oneratum sed, cum multa condiderit, sciendi desiderio plus requirit. Tetigimus supradictas partes quasi harmoniam tricordem: tali enim numero delectatur anima; ipso noscitur gaudere diuinitas.

The third, memory, when things inspected and deliberated are laid away in the penetralia of the mind by a faithful commendation, so that, as in a certain receptacle, we may take up what we have drunk in by frequent meditation. Our wardrobes, when they have been full, take in nothing; this treasury is not weighed down though laden, but, when it has stored many things, by a desire of knowing it requires more. We have touched the aforesaid parts as it were a three-chord harmony; for by such a number the soul is delighted; the Divinity is known to rejoice in it.

Solent commouere aliqui subtilissimas quaestiones, dicentes: si diuinitas perfectas et rationabiles animas creat, cur aut posito sensu uiuunt infantes aut iuuenes inueniuntur excordes? sed quis non intendat animas paruulorum imbecillitate corporis nec officia sensuum nec ministeria posse explicare membrorum? ut si ignem angusto uase concludas, altum, ut illius moris est, nequit appetere, quia eum artissimum obstaculum constat operire.

Some are wont to stir up most subtle questions, saying: if the Divinity creates perfect and rational souls, why either do infants live with sense set aside, or are youths found witless? But who would not understand that the souls of little ones, through the imbecility of the body, are able to carry out neither the offices of the senses nor the ministries of the limbs? As if you were to shut up fire in a narrow vessel, it cannot aspire to the height, as is its wont, because it is certain that a most constricting obstacle covers it.

Tunc enim unicuique rei facultas sua uidetur suppetere, cum illi nihil contrarium praeualet impedire. Sic stultis iuuenibus obuiat quod aut imparilitate partium aut crassitudine humorum materni uteri uitio suscepto, anima inepta nimis habitatione deprimitur et uim suam exercere non praeualet, inconuenientis domicilii sede praepedita; quod stultis accidere hodieque conspicimus quos graeci niniones uocant. Nam ut de usuali quoque dicamus euentu, quam multi morbis accidentibus aut onerato cerebro aut praecordiorum stupore confusi acumen solitae sapientiae perdiderunt.

Then indeed the faculty proper to each thing seems to suffice, when nothing contrary prevails to impede it. Thus it happens to foolish youths that, either through the imparity of the parts or the crassitude of the humors, with a defect contracted from the maternal womb, the soul is pressed down by a habitation too unfit and does not prevail to exercise its force, hampered by the seat of an inconvenient domicile; which we still today see to befall fools, whom the Greeks call “niniones.” For, to speak also of the usual event, how many, with diseases supervening, either with the brain overburdened or with a stupor of the precordia, being confounded, have lost the acumen of their accustomed wisdom.

Quanti etiam momentanea laesione mutati sunt? nam et ipse qui celeberrime sapiens habetur, copioso prandio refertus, quam facile in crapulam dilapsus obtunditur, ut uirum illum prudentissime disserentem difficile uel uiuum credas quem se nec mouere posse conspicias. Vnum tamen certissime scio, sapientes nimis felicissimos fieri qui misericordia Domini a talibus aduersitatibus redduntur alieni.

How many have also been changed by a momentary lesion? For even the very man who is held most celebrated for wisdom, stuffed with a copious luncheon, how easily, slipping into crapulence, is dulled, so that you would hardly even believe alive that man whom you behold not even able to move himself. One thing, however, I know most certainly: that the wise become most exceedingly felicitous, who by the mercy of the Lord are rendered alien from such adversities.

Forte sint et aliae causae quae rationabili animae ad motus proprios explicandos aduersum ire uideantur. Ceterum animae nec crescunt cum paruulis nec fatuis aliae uaria discretione tribuuntur, sed sicut immortalitatem iugiter sumunt, ita et rationales esse generaliter sentiuntur. Paruulis enim ratio crescit longa meditatione, non anima.

Perhaps there are also other causes which seem to go adverse to the rational soul for explicating its proper motions. But souls neither grow along with little children nor are other souls, by varied discretion, assigned to the fatuous; rather, just as they continually assume immortality, so too they are generally perceived to be rational. For in the little ones reason grows through long meditation, not the soul.

Nunc ad reliqua currente ordine transeamus.

Now let us pass on to the rest, proceeding in due order.

VIII. DE UIRTUTIBUS EIUS NATURALIBUS.

8. ON ITS NATURAL VIRTUES.

Virtutes animae naturales quinquepertitas ueteres esse uoluerunt. Prima est in utraque parte sensibilis quae nobis tribuit intellegentiae sensum per quam omnia incorporalia uaria imaginatione sentimus. Facit etiam corporales uigere sensus, id est, uisum, auditum, gustum, odoratum, et tactum quo dura et mollia, lenia asperaque sentimus.

The ancients wished the natural virtues of the soul to be five-partite. The first is sensory in each respect, which grants us the sense of intelligence, through which we perceive all incorporeal things by varied imagination. It also makes the corporeal senses vigorous, that is, sight, hearing, taste, smell, and touch, by which we perceive hard and soft, smooth and rough.

Secunda, imperatiua quae iubet organis corporalibus motus diuersos quos implere decreuerit, hoc est, transferri de loco ad locum, uoces edere, membra curuare. Haec exempli causa posuimus ut in his similia dixisse uideamur. Tertiam, principalem, cum ab omni actu remoti, in otium reponimur et, corporalibus sensibus quietis, profundius aliquid firmiusque tractamus.

The second, the imperative, which commands the bodily organs the diverse motions which it has decreed to accomplish, that is, to be transferred from place to place, to emit voices, to bend the limbs. These we have posited for the sake of example, so that in these we may seem to have said similar things. The third, the principal, when we are removed from every act, we are set in leisure, and, with the bodily senses at rest, we treat something more profound and more firm.

Hinc est quod aetate maturi melius sapere iudicantur quia, senescentibus membris et corporalibus sensibus mollitis, pro maxima parte in consilium transeunt. Vbi dum mens amplius occupatur, robustior uirtute adunationis efficitur, sed iterum desipiunt, cum nimia debilitate deponuntur, quoniam datum est animabus ad tempus suorum sequi corporum necessitates. Quartam, uitalem, id est, calorem animi naturalem, qui nobis propter suum feruorem moderandum aut auras aetherias hauriendo atque reddendo uitam tribuit et salutem.

Hence it is that those mature in age are judged to be better at tasting wisdom, because, as the members grow senescent and the corporeal senses are mollified, they for the greatest part pass into counsel. Where, while the mind is more fully occupied, it is made more robust by the virtue of adunation, but again they grow foolish when they are laid down by excessive debility, since it has been given to souls for a time to follow the necessities of their bodies. The fourth, the vital, that is, the natural heat of the spirit, which, on account of its fervor needing to be moderated, by drawing in and giving back the aetherial breezes, grants to us life and health.

Quintam, delectationem, hoc est appetitum boni malique quem sub iucunditate animus concupiscit.

A fifth, delectation, that is, the appetite for good and for evil which the mind desires under jocundity.

Ecce iterum quadripertita subdiuisione ad sustentationem corporis explicandam pars ista refunditur. Prima est attractiua, rapiens de naturali quod sibi necessarium sentit. Secunda, detentoria, assumpta retinens donec ex his utilis decoctio procuretur.

Behold, again, by a quadripartite subdivision, this part is referred for explaining the sustentation of the body. The first is the attractive, snatching from the natural stock what it perceives to be necessary for itself. The second, the detentive, retaining the things assumed until from these a useful decoction is procured.

Tertia, translatiua quae accepta in aliud conuertit atque transponit. Quarta, expellitiua quae, ut natura fiat libera, sibi nocitura depellit.

The third, the translative, which converts what is received into another and transposes it. The fourth, the expulsive, which, so that nature may become free, drives away what would harm it.

Soluimus, ut datum est, quasi alium nodum, inclinauimus uelut sextum collem, ut, difficultatis cacumine deplanato, inoffense ad reliqua gradiamur. Nunc ad originem animae quoniam difficultatibus plena est cautissime ueniamus.

We have solved, as it has been given, as if another knot; we have inclined, as it were, a sixth hill, so that, the summit of difficulty planed down, we may advance to the rest without offense. Now let us come most cautiously to the origin of the soul, since it is full of difficulties.

IX. DE ORIGINE ANIMAE.

9. ON THE ORIGIN OF THE SOUL.

Legimus in conditione rerum mox de limo terrae corpus effectum est, et statim Dominum insufflasse factumque esse adam in animam uiuentem. Insufflauit enim dictum est ad exprimendam operis dignitatem, ut agnosceretur aliquid eximium quod eius ore prolatum est. Ceterum hoc significat insufflatio eius quod mandatum et iussio.

We read that in the condition of things presently a body was made from the clay of the earth, and that immediately the Lord breathed in and Adam was made into a living soul. For “he breathed in” is said to express the dignity of the work, so that something exceptional might be recognized which was brought forth by His mouth. Moreover, this insufflation signifies a mandate and an injunction.

Nam insufflare quemadmodum potest qui neque spiritum resoluit neque buccas habet quae constat esse corporea? hoc nonnulli secuti dixerunt, mox ut semen humanum coagulatum fuerit in uitalem substantiam, ilico creatas animas corporibus dari discretas atque perfectas. Medendi autem artifices quadragesimo die humanum ac mortale pecus animam dicunt accipere, cum se in utero matris coeperit commouere.

For how can he blow in, who neither exhales breath nor has cheeks, which it is agreed are corporeal? Following this, some have said that, as soon as human seed has been coagulated into a vital substance, immediately created souls, discrete and perfect, are given to bodies. But the artificers of healing say that on the 40th day the human and mortal creature receives a soul, when it has begun to move itself in the mother’s womb.

Opinione quoque fertur aliquorum quod creator ille potentissimus, sicut de corpore nostro semen carnis educit, ita et de animae qualitate animam nouam posse generari, quatenus originalis illius peccati, quod catholica confitetur ecclesia, per traducem delicti rea possit ostendi, nisi dono fuerit baptismatis absoluta. Nam quemadmodum infans qui peccandi non habet uotum, reus debeat ullatenus inueniri, nisi aliqua ratione in ipsa origine animarum culpa uideatur esse transfusa? unde pater augustinus, religiosissima dubitatione laudandus, nihil temere dicit esse firmandum, sed in ipsius esse secreto sicut et alia multa sunt quae nosse non potest nostra mediocritas.

It is also reported by the opinion of some that that most powerful Creator, just as he draws forth from our body the seed of flesh, so also from the quality of the soul can generate a new soul, in order that of that original sin, which the Catholic church confesses, it may be shown a guilty party by the traduction of the offense, unless it shall have been absolved by the gift of baptism. For how should an infant, who does not have a will for sinning, be found guilty in any way, unless by some reasoning the fault appears to have been transfused in the very origin of souls? Whence Father Augustine, to be praised for his most religious doubt, says that nothing should be established rashly, but to be in His secret, just as there are many other things which our mediocrity cannot know.

Hoc autem ueraciter fixeque credendum est, et Deum animas creare et occulta quadam ratione iustissime illis imputare quod primi hominis peccato tenentur obnoxiae. Melius est enim in tam occultis causis confiteri ignorantiam quam periculosam assumere fortassis audaciam, cum dicat apostolus: quis enim cognouit sensum Domini aut quis eius consiliarius fuit? et iterum: ex parte scimus et ex parte prophetamus.

But this, however, must be believed veraciously and fixedly: both that God creates souls, and that by a certain hidden rationale he most justly imputes to them that they are held liable to the sin of the first man. For it is better, in causes so occult, to confess ignorance than perhaps to assume a dangerous audacity, since the apostle says: who indeed has known the mind of the Lord, or who has been his counselor? and again: in part we know and in part we prophesy.

Sed quoniam in hunc locum tenor nos disputationis adduxit ut animas reas per traducem peccati generaliter esse diceremus, conuenit animam Christi Domini in medium deducere ne quis calumniosa intentione peruersus simili eam putet condicione constrictam. Audiamus igitur originem eius sanctae mariae semper uirgini digno praecone fuisse prophetatam. Ait angelus: spiritus sanctus superueniet in te et uirtus altissimi obumbrabit tibi.

But since to this place the tenor of our disputation has brought us, so that we said generally that souls are guilty by the propagation (tradux) of sin, it is fitting to bring into the midst the soul of Christ the Lord, lest anyone, perverted by a calumnious intention, think it constrained by a similar condition. Let us hear, therefore, that its origin was prophesied to holy Mary, ever virgin, by a worthy herald. The angel says: the Holy Spirit will come upon you, and the virtue/power of the Most High will overshadow you.

Propterea quod nascetur ex te sanctum uocabitur filius Dei. Quis, rogo, in hac maiestate nascendi aut originalis peccati credat esse culpam aut profanam aliquam carnis suspicetur offensam? absque peccato sine dubio uenit qui erat omnium peccata soluturus.

Therefore the holy one who shall be born from you shall be called the Son of God. Who, I ask, in this majesty of being born would believe there to be the guilt of original sin, or suspect any profane offense of the flesh? Without sin, without doubt, he came who was to loose the sins of all.

Conceptus mystico inspiramine, natus ex uirgine, nihil de adam traxit qui ut malum adae uinceretur aduenit. Funis ille longissimus quo nos ligabamur abruptus est. Torrens qui nos rapiebat ibi siccatus est.

Conceived by mystical inspiration, born of a virgin, he drew nothing from Adam—he who came so that the evil of Adam might be conquered. That very long rope by which we were being bound has been snapped. The torrent which was sweeping us away has there been dried up.

Iura sua mors perdidit, dum condicio nostra uitam redemptoris accepit. Nam primus homo posteris transmisit exitium; ueniens Christus Dominus credentibus contulit regna caelorum. Per istum enim reparat amissum statum qui per illum perdiderat meritum.

Death lost its rights, while our condition received the life of the Redeemer. For the first man transmitted destruction to his posterity; coming, Christ the Lord conferred the kingdoms of the heavens upon believers. For through this one, he who through that one had lost the merit repairs the lost status.

Natus in gloria, conuersatus sine macula, quid potuit de illo trahere quem contraria uenit actione destruere? sanctae origini uita sancta respondit. Qui sine peccato est genitus, nulla est mundi labe superatus.

Born in glory, having conversed without stain, what could he draw from him whom he came to destroy by a contrary action? A holy life answered to a holy origin. He who is begotten without sin is overcome by no stain of the world.

Suscepit uerum hominem natura, non uitiis. Respuit quod protoplastus deliquit et assumpsit hominem purissimum quem creauit, non peccatum suscipiens, sed carnem peccati sine aliqua iniuria pollutionis assumens.

He assumed a true man in nature, not in vices. He rejected what the Protoplast transgressed and took up the most pure man whom he created, not assuming sin, but assuming the flesh of sin without any injury of pollution.

Suauis quidem nimium mihi facta digressio est, dum suspiciones improbas amouere contendo, sed dum ad aliud tendimus, hinc dicere multa non possumus. Restat nunc ut ordinem et propositum persequentes de sede animae dicere debeamus.

Pleasant indeed, excessively, has the digression been for me, while I contend to remove improper suspicions; but while we tend toward another matter, we cannot say many things here. It now remains that, pursuing the order and the purpose, we ought to speak about the seat of the soul.

X. DE SEDE ANIMAE.

10. ON THE SEAT OF THE SOUL.

Quidam sedem animae, quamuis sit corpore toto diffusa, in corde esse uoluerunt, dicentes quod ibi purissimus sanguis et uitalis spiritus continetur ut inde etiam cogitationes siue malas siue bonas exire confirment; quod animae uirtutem operari posse non dubium est. Plurimi autem in capite insidere manifestant, si fas est cum reuerentia tamen dicere, ad similitudinem aliquam diuinitatis, quae licet omnia ineffabili substantia sua repleat, scriptura tamen caelos insidere confirmat. Dignum enim fuit ut arcem peteret quae se nouerat caelesti operatione sublimen et tali loco prae ceteris uersari unde reliqua membra debuissent competenti regimine gubernari.

Certain people have wished the seat of the soul, although it is diffused through the whole body, to be in the heart, saying that there the most pure blood and the vital spirit are contained, so that from there also thoughts, whether evil or good, go forth—as they affirm; which it is not doubtful that the soul’s virtue/power is able to effect. But very many manifest that it sits in the head, if it is permitted—yet with reverence—to say so, by some similitude of Divinity, who, although he fills all things with his ineffable substance, nevertheless Scripture confirms is seated in the heavens. For it was fitting that it should seek the citadel, since it knew itself exalted by celestial operation, and to be situated in such a place before the rest, whence the remaining members ought to be governed by a competent regimen.

Nam et ipsa figura capitis sphaeroides pulcherrima est in qua sibi immortalis atque rationalis anima dignam faceret mansionem.

For even the very figure of the head is a most beautiful spheroid, in which the immortal and rational soul might make for itself a worthy mansion.

Certe corporalia uideamus. Ignis iste mortalis semper tendit ad summum et quod habet subtilissimam naturam ad superiora sine dubitatione festinat. Sunt et aliqua huius credulitatis indicia.

Surely, let us look at corporeal things. This mortal fire always tends to the highest, and that which has a most subtle nature hastens to the upper regions without doubt. There are also some indications of this belief.

Nam cum medendi peritissimi testam capitis humani grauissima percussione confractam in soliditatem pristinam reuocare contendunt, membranam qua teneritudo cerebri communitur, cum a sanguinea faece detergere cupiunt, frequenter attingunt. Quae statim ut tacta fuerit, in tantum stuporem homo peruenit ut uel percussus alibi grauiter sentire non possit. Sed mox iterum ut se manus a cerebri impressione suspenderit, ad intellectum consuetudinarium redit, uocem sensumque recipiens, quid de ipso iam agatur agnoscit.

For when the most expert in healing strive to recall the shell of the human head—its skull—broken by a most severe blow, to its pristine solidity, they frequently touch the membrane by which the delicacy of the brain is fortified, when they wish to cleanse it from sanguine dregs. Which, as soon as it has been touched, the man falls into such a stupor that, even if struck heavily elsewhere, he cannot sense it. But soon again, as the hand has lifted itself from pressure upon the brain, he returns to his customary intellect, recovering voice and sense, and recognizes what is now being done concerning himself.

Quod in aliis quoque membris non probatur accidere, quamuis immanium uulnerum foueis excauentur. Additur etiam quod et sano corpori ad hanc rem pertinentia non minima signa proueniunt. Nam cum fuerit aliquis nimia indignatione flammatus animumque suum aestu cogitationis accenderit, non fluctu uiscerum, non pectoris commotione uexatur, sed statim capitis dolore percutitur ut illic uideatur anima fatigationis signa reliquisse ubi magna uisa est uirtute contendere.

Which is not proved to occur in other members either, although pits of immense wounds are excavated. It is added also that even in a sound body no small signs pertaining to this matter present themselves. For when someone has been inflamed by excessive indignation and has ignited his mind with the heat of cogitation, he is not vexed by a fluctuation of the viscera, nor by a commotion of the chest, but is immediately struck with a pain of the head, so that the soul seems to have left signs of fatigue there where it seemed to have contended with great vigor.

Ibi etiam fieri absolute sentimus animae nostrae quosdam fluctus, quosdam impetus grandiores, ut ante oculos nostros ueniant quae absentia nullus ignorat. Tendimus quidem uigorem animi in diuersas partes multasque regiones et phantastica imaginatione ad capitis nostri iudicium perducitur quod per diuersas mundi partes cognoscitur exquisitum. Denique oculos nostros defigimus omnino cogitantes, aurium sensus obstruitur, gustus cessat, nares uacant, lingua non habet uocem, et multis modis per talia signa cognoscitur anima in suis quodammodo cubiculis occupata.

There too we absolutely perceive to occur in our soul certain surges, certain greater impulses, so that there come before our eyes things which, though absent, no one is ignorant of. Indeed we stretch the vigor of the mind into diverse parts and many regions, and by phantastic imagination there is conveyed to the judgment of our head that which, through the diverse parts of the world, is known as exquisite. Finally, we fix our eyes utterly in thinking, the sense of the ears is obstructed, taste ceases, the nostrils stand idle, the tongue has no voice, and in many ways by such signs it is recognized that the soul is occupied, as it were, in its own cubicles.

Haec ergo, ut putatur, in edito constituta quasi pro tribunali sedens, appetitorum suorum noscitur esse moderatrix, boni malique iudex, ambigua discernens, noxia respuens, cum tamen ei gratia diuinitatis infulserit.

Therefore, as it is thought, set on high and sitting, as it were, before a tribunal, she is known to be the moderatrix of her appetites, the judge of good and evil, discerning the ambiguous, spurning the noxious, yet when the grace of divinity has shone upon her.

Fuit quidem in primo homine beatitudo naturalis, arbitrii liberi potens et inuiolata sententia, sed infelici transgressione deceptus, diabolica fraude perdens quod posteris traditurus acceperat, ad nos transmittere non potuit quod amisit. Inde propagatus interitus, inde humani generis nutrita defectio, inde ignorantia rationi contraria, inde noxiae curae, inde paenitenda consilia, inde obscurata cognitio, turpe desiderium, iustitiae neglectus; inde mille criminum lapsus et plura nobis cum pecoribus communia quae diuinitas fecerat esse discreta. Praenuntiat enim, pro dolor, nobis solis discessio serenitatis aduentum, futuras tempestates uentorum commotione dinoscimus, uenturam saeculis ubertatem temporum ratione colligimus, laetitiam nobis interdum ignari animi praesagatione promittimus; sed quid tale ignorare potuisset anima, si eius fuisset dignitas custodita?

There was indeed in the first man a natural beatitude, powerful in free arbitrium and in an inviolate judgment; but, deceived by an unlucky transgression, by diabolic fraud losing what he had received to hand down to his posterity, he could not transmit to us what he lost. Thence a propagated destruction, thence a nourished defection of the human race, thence ignorance contrary to reason, thence noxious cares, thence counsels to be repented of, thence an obscured cognition, a base desire, a neglect of justice; thence a thousand lapses into crimes, and more things in common with cattle which divinity had made to be distinct. For, alas, to us alone the withdrawal of serenity pre-announces the coming fair weather; we discern future storms by the commotion of the winds; we gather by reason the fertility of times that will come for the ages; we sometimes promise joy to ourselves by the presaging of an unknowing mind; but what such thing could the soul have been ignorant of, if its dignity had been kept?

depressa est iuste ad ignorantiam quae scire uoluit contumaciter uetita. Modo enim signis aut coniecturis sapit aliqua quae sine labore nosse potuit uniuersa. Illud tamen, sancta conuersatione purgata, diuinitatis auxilio recepit quod insidiis decipientis perdidit; illuminata uidet a creatore quae fuscata non potest a semetipsa cognoscere.

She has been justly pressed down into ignorance, she who contumaciously wished to know the things forbidden. For now by signs or conjectures she savors some things which without toil she could have known as all. Yet this, cleansed by holy conversation, by the aid of divinity she has received back what she lost by the snares of the deceiver; illumined she sees from the Creator those things which, being darkened, she cannot by herself recognize.

Narrata sunt de anima quanta probantur esse concessa, sed conuenit ut et de eius templo dicamus, quoniam illa imago Dei non patitur ut corpori deformi coniuncta esse uideatur.

As many things about the soul have been narrated as are proven to have been conceded; but it is fitting that we also speak of its temple, since that image of God does not allow itself to seem to be conjoined to a deformed body.

XI. DE POSITIONE CORPORIS.

11. ON THE POSITION OF THE BODY.

Procerum animal et in effigiem pulcherrimae speculationis erectum ad res supernas et rationabiles intuendas, cuius harmoniaca dispositio ingentia nobis sacramenta declarat. Imprimis caput nostrum sex ossibus compaginatum in similitudinem caelestis sphaerae rotundae concauitatis formatum est, ut senarium illum perfectissimum numerum sedes nostri cerebri, in cuius organo sapimus, contineret.

A tall creature, and raised into the effigy of most beautiful speculation, to gaze upon supernal and rational things, whose harmonic disposition declares to us vast sacraments (mysteries). First of all, our head, joined with six bones, has been formed in the likeness of the heavenly sphere’s rounded concavity, so that the seat of our brain—through whose organ we are wise—might contain that senary, most perfect number.

Hinc oculi, quasi sacrorum testamentorum pulcherrima duo uolumina, collocantur ad quorum similitudinem omnia nobis combinata descendunt, ut aures, nares, labra, bracchia, latera, crura, tibiae, pedes. In hac enim mystica dualitate compago totius corporis continetur, et sicut illa testamenta ad unum respiciunt, unum sapiunt, ita haec officia in unam se conuenientiam operationemque coniungunt.

Hence the eyes, as though the two most beautiful volumes of the sacred testaments, are placed, to the likeness of which all things combined for us descend—such as ears, nostrils, lips, arms, sides, legs, shins, feet. For in this mystical duality the framework of the whole body is contained; and just as those testaments look toward one and savor one, so these offices conjoin themselves into one agreement and operation.

Sed licet haec parilitas pulcherrima se distributione consociet et alterutrum sibi mutuetur ornatum, sunt etiam singularia in medio constituta ne in unam partem praeiudicialiter uergentia alteram competenti decore nudarent: nasus, os, guttur, pectus, umbilicus, et genitalium uirga descendens, quae laudabilia et honora monstrantur quando in medio locata consistunt.

But although this most beautiful parity unites itself by distribution and each borrows ornament for itself from the other, there are also singular things constituted in the middle, lest, by verging prejudicially to one side, they strip the other of its appropriate decor: the nose, the mouth, the throat, the breast, the navel, and the descending rod of the genitals, which are shown praiseworthy and honorable when, placed in the middle, they stand.

Capiti autem nostro, quod sensus capit uniuersos, recte ceruix quasi quaedam columna supponitur, docens nos religionem sanctam in unam fidei consistere ualidissimam firmitatem. Lingua quoque, uocis nostrae decentissimum plectrum, data est ad sermonum nostrorum conuenientiam temperandam ut nos articulata uerba ab animalium confusione distinguerent. Nec illud uideatur incassum quod uni gutturi duae seruiunt digestiones, scilicet ut omnis intellectus prudentis animae, quasi cibus acceptus et rationis calore decoctus, per gemina testamentorum itinera competentibus tractatibus explicetur.

But to our head, which contains all the senses, the neck is rightly set beneath as a kind of column, teaching us that holy religion consists in one most strong firmness of faith. The tongue also, the most becoming plectrum of our voice, is given for tempering the consonance of our discourses, so that articulated words might distinguish us from the confusion of animals. Nor let that seem in vain, that to one throat two digestions serve, namely, that all the understanding of the prudent soul, as food received and cooked by the heat of reason, may be unfolded through the twin paths of the testaments by suitable treatises.

Et quoniam neque cornu neque dente neque fuga, sicut alia animalia, corporis humani forma se praeualet uindicare, robustus illi thorax bracchiaque concessa sunt ut illatam iniuriam manu defenderet et obiectu pectoris quasi quodam clipeo uindicaret.

And since the form of the human body does not prevail to vindicate itself by horn nor by tooth nor by flight, as other animals, a robust thorax and arms have been granted to it, so that it might defend by the hand the injury inflicted, and by the interposition of the breast, as by a kind of shield, might vindicate it.

Genitalia uero nostra in magnum mysterium quis dubitet attributa? unde, praestante Deo, hominis reparatio fecunda procedit, unde mortales nesciunt habere defectum, quando personis pereuntibus genus noscitur posse seruare continuum. Decorum membrum si non fuisset turpi libidine sordidatum.

Who would doubt that our genitals have been attributed for a great mystery? whence, God granting, the fecund restoration of man proceeds, whence mortals do not know defect, since, as persons perish, the race is known to be able to preserve a continuum. A decorous member—if it had not been befouled by shameful libido.

Quid enim illo pretiosius esset, si inde humanum genus sine culpa descenderet? sic omnia praeconialia creata sunt, si peccatis polluentibus non redderentur obscena.

For what would be more precious than that, if from it the human race were to descend without fault? So all things were created for proclamation, if they were not rendered obscene by polluting sins.

Hoc autem corpus animatum quinque sensibus administratur ac regitur, qui, licet sint communes cum beluis, a nobis tamen rationabili iudicio melius distinguuntur atque complentur. Primus eorum uisus est qui aere illuminato colores respicit corporales et in eis suas proprietates agnoscit. Aspectus enim est, ut ueteres definire maluerunt, uis animae spiritalis, egrediens per oculi pupillam, res non adeo longinquas attingens, sed ad quas potuerit peruenire diiudicans, illud uidens ad quod destinatur ut uideat.

This animated body, moreover, is administered and governed by five senses, which, although they are common with beasts, are nevertheless by us more clearly distinguished and made complete by rational judgment. The first of them is sight, which, the air being illuminated, looks upon bodily colors and recognizes in them their proper properties. For sight is, as the ancients preferred to define it, the power of the spiritual soul, going forth through the pupil of the eye, touching things not so very far away, but judging those it has been able to reach, seeing that which it is destined to see.

Nam si de interioribus suis oculi uiderent, et se ipsos sine dubitatione conspicerent. Hoc etiam pater sensit augustinus. Secundus auditus est qui concauis ac cocleatis auribus sonos accipit, aeris uerberationes concrepantes, ratione diiudicans quid sit auditum.

For if the eyes were to see from their own interiors, they would behold themselves without hesitation. This also Father Augustine sensed. The second is hearing, which, with concave and cochleate ears, receives sounds—the crepitating verberations of the air—judging by reason what has been heard.

Tertius odoratus est qui diuersos odores assumens, uim redolentium corporum, quasi quodam inuisibili fumo naribus suscepto, competenti aspiratione perpendit. Quartus est gustus quo multarum rerum saporem palati diiudicatione cognoscimus. Quintus est tactus qui etiam cunctis membris communiter noscitur attributus.

The third is smell, which, taking up diverse odors, assesses by a fitting aspiration the power of redolent bodies, as if a certain invisible smoke, received by the nostrils. The fourth is taste, by which we come to know the savor of many things by the discrimination of the palate. The fifth is touch, which also is known to be commonly attributed to all the members.

Elegantior nobis in manibus est quae singulariter datae sunt ad multas cogitationes nostras communiter explicandas. Altera enim per illas euenit firmiorque memoria; nam quod obliuisci possumus istis scribentibus sine labore retinemus. Haec sunt diuersarum artium opifices et paene totius nostrae operationis effectus.

A more elegant thing is in our hands: those which have been given individually to unfold in common our many cogitations. For through them there comes a firmer memory as well; for what we could forget, with these writing we retain without labor. These are artificers of diverse arts and almost the effect of our whole operation.

Nam quid prodesset sensum aliqua facienda concipere, si haec laboriosa manus non probaretur implere? nec illud arbitror praetereundum quod pedes nostri manusque denaria digitorum quantitate formantur ut cursus uitae nostrae atque operatio sacramenta caelestis decalogi contineret ne praeter legem Domini aut cogitare aliquid aut agere deberemus.

For what would it profit to conceive by sense certain things to be done, if this laborious hand were not approved to fulfill them? Nor do I think it should be passed over that our feet and our hands are formed with a denary quantity of digits, so that the course of our life and our operation might contain the sacraments of the heavenly Decalogue, lest we should either think or do anything beyond the law of the Lord.

Facies ipsa quemadmodum prudentiae suae patefacit indicia? in effigiem nostram exeunt occultae cogitationes et ex hac parte cognoscitur qualis intus animus uoluntasque uersetur. Vultus siquidem noster, qui a uoluntate nominatur, speculum quoddam est animae suae et quod substantialiter non cernitur per eius habitum euidentissime declaratur.

How does the face itself lay open the indices of its own prudence? Into our effigy the occult cogitations go forth, and from this side it is recognized what sort of spirit within and will is turning. For our visage, which is named from will, is a kind of mirror of the soul itself, and that which is not discerned substantially is most evidently declared through its habit.

Quanta possint de eius membris reliquis dici? cur triginta duobus dentibus gingiuarum nostrarum ordo clauatus est? quare ceruix nostra septem nodis spina uiginti tribus spondulis colligetur?

How much could be said about his remaining members? why is the order of our gums riveted with 32 teeth? why is our neck bound together by 7 knots, the spine by 23 vertebrae?

costae uiginti quattuor radiis pro uiscerum defensione flectantur ne teneritudo illa interaneorum importuna facillime laederetur iniuria. Nerui quam congrua dispersione corpus omne contineant! quomodo uenae nutribili sanguine competenter irrigent membra?

let the twenty-four ribs be bent in radii for the defense of the viscera, lest that tenderness of the inner organs, being unprotected, be most easily injured by harm. Nerves, with what congruent distribution they hold together the whole body! how the veins with nourishing blood competently irrigate the members!

quemadmodum ossa nos medullata corroborent? cur unguibus nostris commune sit iugiter crescere cum capillis? quam decore, quam utiliter, carnes nostras uestiat cutis ut nec humor internus turpiter defluat nec pulchritudo colori subducta uenustate dispereat!

In what manner do bones endowed with marrow corroborate us? Why is it a common property of our nails to grow continually together with the hair? How decorously, how usefully, the skin vests our flesh, so that neither the internal humor flows disgracefully away nor, color being withdrawn, does pulchritude perish in its comeliness!

Sed cum membra singula diuersa corpori praebere uideantur officia, aliudque nobis sublime, aliud mediocre, aliud sit in ultimo constitutum, in tantam complexionis gratiam conuenerunt ut omnia sint necessaria, omnia probentur accomoda, sicut apostolus ait, cum ecclesiam Dei studio caritatis adunaret: non potest dicere oculus manui: non es mihi necessaria. Aut iterum caput pedibus: non desidero operam uestram. Sed multo magis quae uidentur membra corporis infirmiora esse, necessaria sunt, et quae putamus ignobiliora esse corporis, his honorem abundantiorem circumdamus.

But since the individual members seem to offer to the body diverse offices, and one for us is set on high, another mediocre, another established in the lowest place, they have come together into so great a grace of a complexion that all are necessary, all are approved as suitable, as the apostle says, when he was uniting the Church of God by zeal of charity: the eye cannot say to the hand: you are not necessary to me. Or again the head to the feet: I do not desire your service. But much more the members of the body that seem to be weaker are necessary, and those which we think to be more ignoble in the body, upon these we bestow more abundant honor.

Deus enim ita temperauit corpus atque distribuit ut membra se mutuis adiutoriis indigerent.

For God has so tempered the body and distributed it that the members would need one another’s mutual aids.

Sed hoc propter nimiam prolixitatem in summam dictum abunde sufficiat, nullum corporale animal in tantam mysteriorum significationem fuisse formatum. Debuit enim consilio summo fieri quod uidebatur rationabili animae coniungi. O summi opificis creatura mirabilis quae sic humani corporis lineamenta disposuit ut si primi hominis non esset peccatis grauantibus onerata, magnis muneribus non fuisset exuta.

But let this, on account of excessive prolixity, said in summary, suffice abundantly: that no corporeal animal has been formed for so great a signification of mysteries. For what seemed to be conjoined to a rational soul ought indeed to be fashioned by the highest counsel. O wondrous creation of the Supreme Artificer, which thus disposed the lineaments of the human body, such that, if it had not been burdened by the grievous sins of the first man, it would not have been stripped of great gifts.

Qualia enim meruit tunc libera habere quae nunc tot bona noscitur retinere damnata? uerum ista caro, quamuis diuersis uitiis appetatur, multisque uulneribus lacerata subiaceat, ipsa tamen est quae caeleste psalterium canit, quae gloriosos martyres facit, quae conditorem suum uisitata promeruit, quae ipsam quoque uitalem crucem sancti redemptoris accepit; merito iam spiritalis futura creditur quando et hic mortalis tanto munere perfuncta gloriatur. Sic enim ista magna quidem natura sed originali delicto peccatis cotidianis obnoxia, ieiuniis, elemosinis, assiduisque orationibus diuina se suffragatione componit, sic emundatis sordibus peccatorum, lucidam praeparat mentem ut suum suscipere mereatur auctorem, fidei templum quae se criminibus non concessit hospitio.

For what sorts of things did it then, being free, deserve to have—she who now, condemned, is known to retain so many good things? Truly this flesh, although it is assailed by diverse vices, and though, torn by many wounds, it lie subjected, yet it is itself that sings the heavenly Psalter, that makes glorious martyrs, that merited to be visited by its Founder, that even received the life-giving cross of the holy Redeemer; rightly now it is believed to be destined to be spiritual, since even here, being mortal, it glories as having been invested with so great a gift. Thus, this nature indeed great but, by original delict, liable to daily sins, by fasts, alms, and assiduous prayers composes itself by divine suffrage, and thus, the filth of sins having been cleansed, it prepares a lucid mind so that it may merit to receive its Author, the temple of faith which did not grant crimes lodging within it.

Credo diuina miseratione prouisum ut corpus subderet animae, animam sibi, totumque salutariter ad Deum respiceret creatorem.

I believe it was provided by divine mercy that the body should be subjected to the soul, the soul to Himself, and that the whole should salutarily regard God the creator.

Peractis his quae dicenda fuerunt, congruum uidetur de animarum signis indiciisque disserere, quia licet earum substantia una esse uideatur longe tamen disparibus qualitatibus segregantur. Ac primum dicam quemadmodum malorum hominum consuetudo moresque declarentur, quatenus quos interius uidere non possumus, quibusdam indiciis extrinsecus approbemus.

With those things having been completed which had to be said, it seems congruous to discourse concerning the signs and indices of souls, because although their substance seems to be one, yet they are segregated by qualities far disparate. And first I will say how the custom and mores of evil men are declared, so that those whom we cannot see inwardly we may, by certain indices from without, verify.

XII. DE COGNOSCENDIS MALIS HOMINIBUS.

12. ON RECOGNIZING EVIL MEN.

Omnes igitur animae sine recta fide teterrimae sunt, ut philosophorum quae non creatoris legem sed humanum potius sequuntur errorem, et quamuis doctores uideantur esse moralium et se disciplinarum cotibus nitantur abstergere, superstitionis tamen aerugines non declinant. Qualis enim dementia est illum colere quo melior est et credere praestare posse qui sibi non praeualet subuenire? nihil enim cuiquam prodest uitasse noxias cupiditates, eneruatam non amasse luxuriam, deceptricem fugisse fallaciam, alienum se a terrenis uitiis effecisse, quia necesse est laboret incassum qui remuneratorem bonorum omnium sibi reddit infensum.

Therefore all souls without right faith are most foul, like those of the philosophers who follow not the Creator’s law but rather human error; and although they seem to be doctors of morals and strive to scour themselves by the whetstones of disciplines, yet they do not decline the verdigrises of superstition. For what madness is it to worship him whom one is better than, and to believe that he can bestow who does not prevail to succor himself? For it profits no one to have avoided noxious cupidities, not to have loved enervating luxury, to have fled the deceiving fallacy, to have made oneself alien from earthly vices, because it must be that he toils in vain who renders the Remunerator of all goods hostile to himself.

Cuius enim praeceptis oboediet, si latorem legis ignoret? graditur sine uia, respicit sine lumine, cogitat sine sapore, currit ueloci gressu nec reperit ad quod peruenire disponit.

For whose precepts will he obey, if he is ignorant of the legislator? he walks without a way, he looks without light, he thinks without savor, he runs with a swift step and does not find that which he purposes to reach.

Hi possunt ad praesens florere, sed fructum non probantur inferre, quia gratia eorum non in radice uiguit sed in foliorum se tantum ostentatione iactauit. Nam et illi in eadem parte sunt qui, etsi recte credunt, foedis tamen sceleribus polluuntur; quoniam cum se grauibus peccatis conectunt, a creatore dissoluunt. Tunc immortalis anima fit mortua tenebris suis; incipit amare quod pereat, incipit odisse quod uiuit, uirtutes odit, uitia semper affectat in lamentabili obscuritate fuscata; rationem mundissimam non habet quia in gurgitem se peruersitatis immersit; mox antiquo hoste captiua, ad uitia praeceps agitur et per corporis illecebras sumit de eius obnoxietate uictorias.

These can flourish for the present, but are not proved to bring forth fruit, because their grace did not thrive in the root but vaunted itself only in the ostentation of leaves. For those also are in the same category who, although they believe rightly, are nonetheless polluted by foul scelleries; since, when they bind themselves with weighty sins, they loosen themselves from the Creator. Then the immortal soul becomes dead by its own darkness; it begins to love what perishes, it begins to hate what lives; it hates virtues, ever affects vices, darkened in lamentable obscurity; it does not have the most pure reason because it plunged itself into the gulf of perversity; soon, captive to the ancient enemy, it is driven headlong to vices, and through the allurements of the body the ancient enemy takes victories from its liability.

Est enim aegra et peccati semper anxia; ipsa se condemnans quam nullus accusat, ut merito mors uitalis ac uita mortalis talibus prouenisse dicatur. Hanc si miserator ille respexerit oculumque mentis corporeis excessibus obcaecatum fuerit illuminare dignatus, ad liberatricem paenitudinem trahit, euadendi donat effectum quae pereundi primitus uidebatur habuisse desiderium. Tunc felicior, cum fleuerit, tunc celsior, cum se prostrauerit; lacrimis reparat quod gaudendo perdiderat, et quae ad hostem uoluptatibus inuitata peruenit, ad salutarem Dominum prosperrime contristata festinat.

For she is sick and always anxious with sin; condemning herself whom no one accuses, so that deservedly it may be said that for such as these a vital death and a mortal life have come to pass. If that Compassionate One shall have looked upon her and deigned to illumine the eye of the mind, blinded by bodily excesses, he draws her to liberating penitence; he grants the effect of escaping, she who at first seemed to have had the desire of perishing. Then happier, when she has wept; then loftier, when she has prostrated herself; with tears she repairs what she had lost by rejoicing, and she who, invited by pleasures, had come to the enemy, most prosperously, being made sorrowful, hastens to the saving Lord.

Sed quamuis eas non sit fas hominibus intueri, tamen euidentibus indiciis suas qualitates aperiunt ut et illos possimus aduertere de quibus aliquid non probamur audisse. Malis nubilus uultus est in qualibet gratia corporali; maesti etiam cum laetantur, agunt unde paulo post paeniteant. Deserti impetu uoluptatis suae, subito in tristitiam redeunt, oculi interdum super quam necesse est commouentur.

But although it is not permitted for human beings to gaze upon them, yet by evident indications they lay open their qualities, so that we may even notice those about whom we are not permitted to have heard anything. In the wicked, the countenance is clouded amid whatever bodily grace; sad even when they rejoice, they do things of which a little later they repent. Abandoned by the impetus of their own pleasure, they suddenly return into sadness; their eyes are sometimes stirred beyond what is necessary.

Iterumque cogitantes infixi sunt, incerti, uagi, fluctuantes, ad omnia trepidi, de cunctorum uoluntate suspensi, curis anxii, suspicionibus inquieti, aliena de se iudicia sollicite perscrutantur quia dementer propria perdiderunt; quaerendo uitam calamitatem infernae mortis incurrunt, et dum lucem temporalem auide cupiunt, tenebras perpetuae noctis acquirunt. Relationes suas inexplicatas saepe derelinquunt, saltu quodam ad aliud transferuntur, cum nihil agant semper eos aestimes occupatos. Formidolose uiuunt etiam cum nullius insecutione uexantur.

And again, as they cogitate, they are fixed, uncertain, vagrant, fluctuating, tremulous at everything, suspended on the will of all, anxious with cares, unquiet with suspicions; they solicitously scrutinize others’ judgments about themselves because, dementedly, they have lost their own; by seeking life they incur the calamity of infernal death, and while they greedily desire temporal light, they acquire the darkness of perpetual night. They often abandon their relations/reports unexplained, by a certain leap are transferred to something else; though they do nothing, you would always deem them occupied. They live fearfully even when they are vexed by no one’s pursuit.

Poena illis est conscientia sua et a se omnia sustinent, cum ab aliis grauia nulla patiantur, eorum et ipse odor acerbus est, nisi cum suauissimis inhalationibus superstites condiuntur. Necesse est enim ut odore delectetur peregrino qui offenditur proprio.

Their punishment is their own conscience, and they sustain everything from themselves, since they suffer nothing grievous from others; even their very odor is acrid, unless, with the sweetest inhalations, they are preserved alive. For it is necessary that he who is offended by his own odor be delighted by a foreign one.

Veniamus ad sanctae trinitati fideles animas quae praedicatam retinent apostolicam disciplinam et in gloriosissima uoluntate constantes reuera similitudinem supernae seruare probantur imaginis.

Let us come to the souls faithful to the Holy Trinity, who retain the proclaimed apostolic discipline, and, steadfast in the most glorious will, are truly proven to preserve the likeness of the supernal image.

XIII. DE COGNOSCENDIS BONIS HOMINIBUS.

13. ON RECOGNIZING GOOD MEN.

Sanctarum igitur animarum et in ista communi uita magna iam uirtus est. Nam carnem expugnatricem humani generis per quietem debellant, uictrices sui sunt dum studendo conscientiae uiuo corpori mortem delectantur infligere. Vae autem carni quae hic superata non fuerit!

Therefore, the virtue of holy souls, even in this common life, is already great. For they subdue the flesh, the assailant of the human race, through quiet; they are victors over themselves, since, by a studious devotion to conscience, they take delight in inflicting death upon the living body. But woe to the flesh which shall not have been overcome here!

nam quae in hac conuersatione uincitur illic sine dubio coronatur.

for whatever is conquered in this conversation is there without doubt crowned.

Vir denique fixus, purus, innocuus, omnes laudat, se semper accusat, et cum placeat uniuersis, sibi soli displicet. Nimia enim magnitudo est suam intellegere paruitatem, nec praeualet hoc nosse, nisi cum iam coeperint diuina patescere. Hi tantum expeditius ad superna uolant quantum se onerosius in humana conuersatione castigant.

Finally, the man fixed, pure, innocuous, praises all, always accuses himself; and, though he pleases all, he displeases himself alone. For it is an exceeding greatness to understand one’s own parvity, nor does one prevail to know this unless when divine things have already begun to stand open. These fly the more expeditiously to the supernal things, the more onerously they castigate themselves in human conversation.

Imperant corpori quia famulantur auctori, et dum se exiguos cognoscunt, ad culmen magnae perfectionis euadunt. Nullum laedere cupiunt, laesi semper ignoscunt; caritatem et illis impendunt qui eos scelerato odio persequuntur.

They command the body because they are servants to the Author, and while they recognize themselves as small, they attain to the summit of great perfection. They desire to harm no one; when harmed they always pardon; they expend charity even upon those who persecute them with wicked hatred.

Tales animae, Domino praestante, etiam noxiis spiritibus imperant, et illi quos mundus patitur infestos, a creatura minore superantur. Adhuc in corpore positae fortiores sunt angelis malis, adhuc inditae carni iubent potestatibus aeris; quorum temptationibus non cedunt, eis diuina uirtute dominantur. Istae enim immortales proprie sunt dicendae, quas nulla paenitudo discruciat nullus maeror affligit, quae sibi nequeunt reputare quae probantur existere.

Such souls, the Lord granting, even command noxious spirits, and those whom the world suffers as hostile are overcome by the lesser creature. Even while set in the body they are stronger than evil angels, still clothed in flesh they give orders to the powers of the air; to whose temptations they do not yield, over whom by divine virtue they have dominion. For these are properly to be called immortal, whom no repentance excruciates, no grief afflicts—who cannot reckon to themselves the things that are proved to exist.

Inopia ditescunt, carceribus laetae sunt, et inter haec iure secunda illis oboediunt quia semper bonos sequuntur. Contra persecutores fortiore semper eriguntur audacia, quando finis lucis illis principium est bonorum, et in aeterna beatitudine recipiunt quod in temporali conuersatione gesserunt.

By indigence they grow wealthy, they are glad in prisons, and amid these things by right prosperous things obey them, because they always follow the good. Against persecutors they are always raised up with stronger audacity, since the end of light is for them the beginning of good things, and in eternal beatitude they receive what they have carried on in temporal conversation.

Sic sanctorum animae adhuc in isto saeculo commorantes, dum longa sint habitationis contrarietate districtae, tamen bonis angelis uidentur esse conciues, etiam ex magna parte consortes. Moyses enim per maria terrenum iter aperuit, aquarum domicilia siccis pedibus transmeauit, et tam magni fluctus, quasi latere utroque constructi, in speciem rupis peregrina soliditate riguerunt. Meruit helias ne plueret, obtinuit etiam ut se desideratus imber effunderet, et unus homo beatis supplicationibus egit quod generalitas, cum suspenderetur, impetrare non meruit.

Thus the souls of the saints, still abiding in this age, while they are constrained by the long contrariety of habitation, nevertheless seem to be fellow-citizens of the good angels, even in great part co-consorts. For Moses opened a terrestrial way through the seas, traversed the domiciles of the waters with dry feet, and waves so great, as if built up on either side, stiffened into the aspect of a cliff with a foreign solidity. Elijah merited that it should not rain; he also obtained that the desired shower should pour itself forth; and one man, by blessed supplications, achieved what the generality, while it was in suspense, did not merit to obtain.

Istis enim qui se caelesti conuersatione mundificant uirtus superna miseratione conceditur quam homo propter originale uitium habere non potest cum creatur. Per mundum transeuntes maiestati semper affixi sunt, quibus tam assidue praestantur magnalia ut paene iure desinant esse miracula. Heliseus discipuli sui oculos caelestem militiam non uidentes aperuit, exercitus hostium caecitate percussit.

For to those who purify themselves by heavenly conversation, a power from on high is granted by supernal mercy, which a man, on account of original sin, cannot possess when he is created. Passing through the world, they are always affixed to Majesty; for them such mighty works are provided so assiduously that they almost, by right, cease to be miracles. Elisha opened the eyes of his disciple who was not seeing the celestial soldiery, and he struck the armies of the enemies with blindness.

Ademerunt nonnulli flammis incendia, uitalem calorem frigidis cadaueribus reddiderunt. Leones feroces ad sepeliendum corpus conuenire fecerunt et in uicem ratis homines legimus uexisse crocodillos, liquorem conuerterunt in duritiam silicum, latices iusserunt manare de siccitate saxorum, illaesis uestibus prunas accepimus fuisse portatas; ambulare claudum, solem praeceperunt stare celerrimum. Humano uerbo facta est naturae diuersitas, et in tantam gratiam sunt recepti ut et ipsis potuisset famulari quod seruire mundus mirabatur auctori.

Some have snatched the conflagrations from the flames, they restored vital heat to frigid corpses. They made fierce lions come together to bury a body, and we read that crocodiles, in lieu of a raft, have conveyed men; they turned liquid into the hardness of flints, they ordered streams to flow from the dryness of rocks, we have received that live coals were carried with garments unharmed; they made the lame walk, they commanded the most swift sun to stand still. By a human word a divergence of nature was wrought, and they were received into such grace that even that could be made to be subservient to them which the world marveled at as serving the Author.

Quid iam de imperio uocis dicamus, quando et uestis eorum tacta effectum sospitatis attribuit et apostolici umbra corporis periculum mortis exclusit? sic abundantia meritorum et per illud uidebatur sanare quod constat substantiam non habere. Talis anima absolute sentitur, etiam cum eius existentia non uidetur.

What now shall we say about the command of the voice, when even their garment, once touched, conferred the effect of health, and the shadow of the apostolic body shut out the peril of death? Thus the abundance of merits even seemed to heal through that which is agreed to have no substance. Such a soul is felt absolutely, even when its existence is not seen.

Hilaris illi semper uultus est et quietus, macie ualidus, pallore decoratus, lacrimis assiduis laetus, promissa barba reuerendus, nullo cultu mundissimus; sic per iustitiam mentis de rebus contrariis redduntur homines pulchriores. Oculi laeti et honeste blandi, sermo ueriloquus, bonorum pectorum penetrabilis, cupiens amorem Dei omnibus suadere quo plenus est. Vox ipsa mediocris nec debilis uicino silentio nec robusta clamore dilatata, asperitate non frangitur, accedentibus gaudiis non mouetur; moribus uultuque unus est.

His face is always cheerful and quiet, strong in leanness, adorned with pallor, glad with assiduous tears, venerable with a flowing beard, with no adornment most clean; thus through the justice of the mind, out of contrary things men are rendered more beautiful. Eyes cheerful and modestly winning, speech veriloquent, penetrative to good hearts, desiring to persuade all to the love of God with which he is full. The voice itself is moderate, neither weak by neighboring silence nor robust, dilated by clamor; it is not broken by asperity, it is not moved by acceding joys; in morals and visage he is one.

Templum sanctum, domicilium uirtutum, cuius ora se nequeunt immutare dum semper probantur studere constantiae. Gradus quoque ipsius nec tardos conspicit nec ueloces, nullum propter semetipsum uidet, nulli propter alterum parcit, suasor recti sine arrogantia docens, cum humilitate liber, cum caritate districtus, ut tam graue sit illum deserere quam inuitum est ab ipsa quoque uita discedere. Amator salutiferi secreti ubi nulla libidine sauciatur, contentione nulla succenditur, superbia non inflatur, inuidiam non habet fratrum, nulli loquitur quod paeniteat, nil audit absurdum.

A holy temple, a domicile of virtues, whose features cannot alter themselves while they are always proved to study constancy. He also beholds his own steps neither tardy nor swift; he regards no one for his own sake, he spares no one for another’s sake; a suasor of the right, teaching without arrogance, free with humility, strict with charity, so that to desert him is as grave as it is against one’s will to depart even from life itself. A lover of the salutary secret, where he is wounded by no libido, is kindled by no contention, is not inflated by pride, has no envy of his brothers, says to no one what he would regret, hears nothing absurd.

Multa turba uitiorum sine certamine uincitur quando solitudo grata suffragatur. Tunicam postremo suam, quamuis more cutis una sit, suauissimis implet odoribus; fragrat, quod diuitis indiae pigmenta transcendat. Agnoscitur in illis humanum corpus habere aromata sua, scilicet dum nulla crapulatione distentum, nidores non exudat acerrimos.

A great crowd of vices is conquered without contest when welcome solitude gives its suffrage. Lastly, his tunic—although single after the fashion of the skin—he fills with most sweet odors; it is fragrant, so that it surpasses the perfumes of rich India. It is recognized in such men that the human body has its own aromatics, namely, when distended by no crapulation, it does not exude the sharpest reeks.

Facile est aduertere quem superna potentia dignatur inuisere. Nam et ipse quoque animus noster mox gaudet ad talem et non admonitus intellegit quem caelesti inspiratione cognoscit.

It is easy to advert whom the supernal power deigns to visit. For our mind itself also soon rejoices at such a one, and, unadmonished, understands him whom it recognizes by celestial inspiration.

Verum haec in sexu ualidiore non adeo miranda sunt. Quis autem digne sufficiat uirginum ac uiduarum maximas explicare uirtutes quae sic ad praecepta Dei sancto amore rapiuntur ut et magnae patientiae se uigore discrucient et ad martyrii coronam uicta carnis infirmitate perueniant?

Yet these things in the stronger sex are not so much to be wondered at. But who, moreover, would be worthy to suffice to explicate the greatest virtues of virgins and widows, who are thus rapt to the precepts of God by holy love that they both excruciate themselves with the vigor of great patience and, the infirmity of the flesh conquered, arrive at the crown of martyrdom?

Locuti sumus multa de anima; diximus etiam de corpore nostro quae uisa sunt. Tendamus nunc acies mentis in futuras retributiones. Conuenit enim ut postquam se creatura cognouit, ad creatorem suum pura mente festinet.

We have spoken many things about the soul; we have also said about our body what has seemed. Let us now direct the edge of the mind toward future retributions. For it is fitting that, after the creature has known itself, it hasten with pure mind to its creator.

XIV. QUID AGANT ANIMAE POST HANC VITAM.

14. WHAT SOULS DO AFTER THIS LIFE.

Quaeritis forsitan post hoc saeculum animae nostrae quid agant qualesque permaneant. Respondemus ut diuersa lectione collegimus. Mors est animae corporisque facta resolutio, uitae huius absentia, carnis desideria uel necessitates prorsus ignorans.

Perhaps you ask what our souls do after this age, and of what sort they remain. We answer as we have collected from diverse reading. Death is the effected resolution of soul and body, the absence of this life, wholly ignorant of the desires or necessities of the flesh.

Nam cum fuerimus hac luce imperio creatoris exuti, simul corporis appetitiones et imbecillitates amittimus. Non enim ulterius labore frangimur, non cibo reficimur, non ieiunii diuturnitate quassamur, sed in animae nostrae natura iugiter perseuerantes, nihil boni malique faciemus, sed usque ad tempus iudicii aut de praeteritorum actuum prauitate maeremus aut de operationis nostrae probitate laetamur. Tunc autem recipiemus factorum omnium plenissimum fructum, quando uoce Domini aut repudiati fuerimus aut ad regnum perennitatis admissi.

For when we shall have been stripped of this light by the command of the Creator, at the same time we lose the appetites and the imbecilities of the body. For we are no longer broken by labor, nor refreshed by food, nor shaken by the long duration of a fast, but, persevering continually in the nature of our soul, we shall do nothing of good or of ill; rather, until the time of judgment, we either mourn over the pravity of past acts or rejoice in the probity of our operation. Then, however, we shall receive the fullest fruit of all deeds, when by the voice of the Lord we shall either be repudiated or admitted to the kingdom of perennity.

Hanc igitur mortem in ista uita paene quietus somnus imitatur quando saeculi istius desideria ambitumque deponit, et quicquid hic agitur tranquillus animus sopore mentis ignorat.

Therefore this death is imitated in this life by a nearly quiet sleep, when it lays aside the desires and the ambition of this age, and the tranquil mind, in the sleep of the mind, is unaware of whatever is done here.

XV. DE FUTURO SAECULO.

15. ON THE FUTURE AGE.

Nam dum corpora sexus suos die resurrectionis in illa celeritate qua sunt omnia creata receperint, quae erit calamitas miseris in aeternum cruciari numquamque deficere? ita enim perpetuae poenae traditur ut infauste semper existere comprobetur: dolor sine fine, poena sine requie, afflictio sine spe, malum incommutabile. Sic enim uarietas uitiosa punitur ut eius damnatio nullatenus immutetur.

For when the bodies shall have received their own sexes on the day of the resurrection, in that swiftness with which all things were created, what calamity will it be for the wretched to be tormented forever and never to fail? For thus one is delivered to perpetual punishment, so that it is proven to exist ill-fatedly always: pain without end, penalty without respite, affliction without hope, an incommutable evil. For thus the vicious variety is punished, so that its damnation is in no way changed.

Miserrimi omnium et perdendo quod diligunt et iugiter patiendo quod nolunt: aeuum sine dulci uita, mors sine remediabili fine, ciuitas sine laetitia, patria exosa, amara domicilia, coetus tristium, turba lugentium; et quod supra omnes confusiones deterius est, illos ibi se cum torqueri posse cognoscunt quos decepti numina crediderunt. In ipso tamen supplicio pro meritorum qualitate diuersitas est; nam et distans beatitudo bonos continet et impios dispar poena constringit. Aetas plane omnibus una atque perfecta futura est.

Most wretched of all, both by losing what they love and by continually suffering what they do not will: an aeon without sweet life, death without a remediable end, a city without joy, a hated fatherland, bitter dwellings, an assembly of the sad, a crowd of mourners; and, what is worse above all confusions, there they recognize that they themselves can be tormented together with those whom, deceived, they had believed to be numina (divinities). In the very punishment, however, there is diversity according to the quality of merits; for both a distant beatitude contains the good and a different penalty constrains the impious. The age, plainly, will be one and perfect for all.

Nam quemadmodum ibi erit minor ubi non crescitur, aut quare senex ubi non deficitur? mutabilitates istae ad interitum tendunt, unum est quodcumque perpetuum est.

For how will there be the younger there where there is no growth, or why an old man where there is no failing? These mutabilities tend toward destruction; whatever is perpetual is one.

Ex hoc igitur quasi uasto flumine quidam uidetur riuulus altercationis exire, si iugi poenae concedatur aeternitas, dum consumptio uix substantiam permittat existere quam nullo se tempore permittit reparare. Sed istud omnino superfluum est in causarum perennium ratione cogitare. Nam et talis esse poena potest quae torqueat, non imminuat; et talis substantia quae sensum doloris augeat, non defectum mortalitatis incurrat.

From this, therefore, as from a vast river, a certain rivulet of altercation seems to issue, if eternity be conceded to a continual punishment, while consumption scarcely permits the substance to exist, which at no time permits itself to be repaired. But it is altogether superfluous to think this in the rationale of perennial causes. For there can be such a punishment as to torment, not diminish; and such a substance as to augment the sense of pain, and not incur the defect of mortality.

Ipsa denique anima nostra quantis hic cruciatibus afficitur, cum tamen non soluatur! montes quoque nonnulli quam nimio torrentur incendio, et tamen inter flammas suas stabiles perseuerant! salamandria incendio reficitur et ignis calore reparatur.

Our very soul itself—by how great torments is it here afflicted, and yet it is not dissolved! Likewise, not a few mountains are parched by excessive conflagration, and yet amid their own flames they persevere steadfast! The salamander is refreshed by the fire and restored by the heat of the flame.

Vermiculi quidam aquis aestuantibus nutriuntur. Sic istis dat uictum quod aliis minatur interitum. Quod si inter has mortales materias talia nos exempla corroborant, quid de illa aeternitate credendum est ubi mortalem non inuenit quem poena consumat?

Certain little worms are nourished in seething waters. Thus that which threatens destruction to others gives victual to these. But if among these mortal materials such examples corroborate us, what is to be believed about that eternity where the punishment does not find a mortal whom it may consume?

erit ergo miseris conflagratio inextricabilis et aeterna combustio.

there will therefore be for the wretched an inextricable conflagration and an eternal combustion.

Bonorum autem dona quis dubitet esse perpetua, cum se cognoscunt laetitiam percipere et ulterius tristitiam non timere, mereri gaudium quod norunt esse continuum? illic animus sua prospera non pauescet sed exultationem propriam semper retinet in aeternum cogitata prosperitas. Aduertunt enim beatitudinem suam in summa esse securitate, cum se intellegunt iam non posse peccare.

But who would doubt that the gifts of the good are perpetual, since they recognize themselves to be receiving joy and to fear sadness no further, to merit a joy which they know to be continuous? There the soul will not quail at its own prosperities but always retains its own exultation—prosperity contemplated forever. For they notice that their beatitude is in the highest security, since they understand themselves now to be unable to sin.

Nulla ibi iam quatitur uarietate nostra securitas; fixa mens non nutat, non fluctuat, non mouetur, et in tanta pacis stabilitate defigitur ut nihil aliud praeter illam contemplationem uel quaerere uel cogitare patiatur. Sic prouenit semper quod libeat quando non erit quod paeniteat. Vacabimus ibi, si tamen creatoris munere concedatur, non torpore desidiae resoluti, sed ad gratiam perfectionis intenti.

There our security is no longer shaken by our variability; the fixed mind does not nod, does not fluctuate, is not moved, and is so set fast in such stability of peace that it permits nothing other than that contemplation either to be sought or to be thought. Thus what is pleasing always comes to pass, since there will be nothing to repent of. We shall have leisure there—if indeed it be granted by the Creator’s gift—not relaxed by the torpor of sloth, but intent upon the grace of perfection.

Sensus noster complebitur puritate mitissima; tranquillum erit omne quod uolumus, sine cogitatione sapiemus, sine errore sentiemus. Malum iam nec ab alio capietur nec extra uoluntatem generabitur.

Our sense will be completed by a most mild purity; all that we will shall be tranquil; without cogitation we shall be wise, without error we shall perceive. Evil will now be neither taken in from another nor generated outside the will.

Habebimus hanc esuriem quae delectet, habebimus hanc assiduitatem quam mens fastidire non possit, iugiter amando creatorem semperque eius gloriam suauiter contuendo. Non ibi molesta taedia praegrauabunt, non uarietas imbecilla confundet, quando talia sunt quibus afficimur ut nullum in eis finem optare patiamur: quies operosa, opera quieta, animi indefecta unitas. Tunc enim diuinae sapientiae agnitione complemur, nec rerum ueracissimus intellectus disciplinis onerosis imbuitur sed inelaborato mentis lumine declaratur.

We shall have this hunger which delights, we shall have this assiduity which the mind cannot grow weary of, by continually loving the creator and ever sweetly beholding his glory. There no vexatious tedium will weigh us down, nor will a feeble variety confound, since such are the things with which we are affected that we allow ourselves to desire no end in them: busy rest, restful works, the mind’s unfailing unity. Then indeed we are filled with the recognition of divine wisdom, and the most veracious understanding of things is not imbued by onerous disciplines but is declared in the unlabored light of the mind.

Ibi numerus quantus est notus efficitur, ibi linearum discretio absolute conspicitur, ibi conuenientia musicae patet, ibi astrorum motus uisuali cognitione certissimus est, ibi ueritas superna uidendo nota est; Dei sapientiam contuebimur, qua maiestate singula quaeque disponat. Ibi uidebimus quam irrite acatholicis lacerabatur ecclesia. Ibi eam conspiciemus in uestitu deaurato astare a dextris sponsi et regis sui.

There the magnitude of number is made known, there the distinction of lines is beheld absolutely, there the consonance of music lies open, there the motion of the stars is most certain by visual cognition, there the supernal truth is known by seeing; we shall gaze upon the wisdom of God, with what majesty he disposes each and every thing. There we shall see how vainly the Church was lacerated by the non-Catholics. There we shall behold her, in gilded vesture, standing at the right hand of her Bridegroom and her King.

Ibi cognoscemus quanta fuerit sub sole uanitas uanitantium. Ibi reuera cernemus quam salubriter monebamur Dominum Deum tuum adorabis et illi soli seruies; cui omnia comparata uilissima sunt, qui numquam aliter fuit, numquam aliter erit, cum quo esse nemo nisi feliciter potest, sine quo esse nemo nisi infeliciter ualet. Sic dum talis agnitio ab anima rationali et iam purgata reuoluitur, inueniri ab ea non potest quod amplius expetatur.

There we shall know how great under the sun was the vanity of the vain. There indeed we shall discern how healthfully we were admonished, You shall adore the Lord your God, and him alone you shall serve; to whom, when compared, all things are most worthless, who never was otherwise, never will be otherwise, with whom to be no one can save happily, without whom to be no one is able save unhappily. Thus, while such recognition is revolved by the rational and now purged soul, there cannot be found by it anything that is further to be desired.

Opinari quidem possumus spiritalis homo quarum causarum delectatione saginetur, sed quis sit ille suauitatis modus, sicut legitur, nec mente potest intellegi nec sermonibus explicari. Felices qui habent omnia quae uolunt et nulla aduersitate quatiuntur. Ibi enim caro animaque aeterna pace compositae nequeunt inter se sentire contraria, ibi erunt artus qui spiritali consensu ornent, non concupiscentia carnali degenerent, ibi denique caelesti sobrietate fulgebunt, non autem mundanis cogitationibus ebriae polluentur.

We can indeed opine by the delectation of what causes the spiritual man is fattened, but what that measure of suavity is, as it is read, can neither be intelligible to the mind nor explicated by discourses. Happy are they who have all the things they want and are shaken by no adversity. For there flesh and soul, composed in eternal peace, cannot feel contraries between themselves; there there will be limbs which are adorned by spiritual consensus, not degenerate through carnal concupiscence; there at last they will shine with celestial sobriety, nor, inebriate with worldly cogitations, will they be polluted.

Domicilia plane eorum, ut putamus, in supernis erunt et terras non appetent quarum usum necessarium non habebunt.

Their domiciles, plainly, as we suppose, will be in the supernal places, and they will not appetite the lands, of which they will not have necessary use.

Quocirca non erit permixta, sicut in hoc mundo, habitatio, sed sequestratim ab impiis electi magna locorum qualitate et regione diuidentur. Ciuitas caelestis, mansio secura, patria totum continens quod delectet; populus sine murmure, incolae quieti, homines humanarum rerum indigentiam non habentes, ubi nullum auida molestat esuries, nullum morbida aegritudo consumit. Nullus probatur liberam erubescere nuditatem nec quemquam grauia frigora contristant, non aestus anhelum corpus exurit, nullus reparatores appetit somnos ubi nemo cognoscitur esse lassatus.

Wherefore the habitation will not be commingled, as in this world, but separately from the impious the elect will be divided by a great quality of places and by region. The celestial city, a secure mansion, a fatherland containing everything that delights; a people without murmur, quiet inhabitants, men not having indigence of human things, where greedy hunger troubles no one, morbid sickness consumes no one. No one is found to blush at free nakedness, nor do heavy colds make anyone sorrowful, the heat does not scorch the panting body, no one seeks restorative slumbers where no one is known to be wearied.

Omnia blanda, omnia suauia, cuncta tranquilla, quando et ipse mundus noxiam deponens intemperiem habebit saluberrimam perpetuis saeculis unitatem.

All things blandishing, all things suave, all tranquil, when even the world itself, deposing its noxious intemperance, will have the most salubrious unity for perpetual ages.

Erit etiam illic dies continua et serenitas aeterna. Sol ibi quidem nulla nube fuscatur sed omnia de auctoris gratia plus lucebunt. Ibi enim beatis talis splendor mentis est et lumen intellegentiae ut ipsum, ut dictum est, sicut in maiestate sua est, mereantur conspicere creatorem.

There too there will be a continuous day and eternal serenity. The Sun there indeed is not darkened by any cloud, but all things will shine more by the grace of the Author. For there, for the blessed, there is such a splendor of mind and a light of intelligence that they merit to behold the creator himself, as has been said, just as he is in his majesty.

Quocirca libris ueterum rationabiliter commonemur quod pars illa emundata atque meliorata diuino munere ueraciter speculetur auctorem, quae eius nihilominus portat imaginem. Inde denique uidebimus unde credimus, et ex ea parte illud summum, eximium, singulare contemplabimur unde utique meliores sumus.

Wherefore by the books of the ancients we are rationally reminded that that part, cleansed and bettered by a divine gift, truly contemplates the Author, which nevertheless bears his image. Thence at last we shall see whence we believe, and from that part we shall contemplate that supreme, exceptional, singular One, whence assuredly we are the better.

Globus iste solis cum hic serenus infulserit, quemadmodum animi nostri sensa permulcet! lumen quoque terrenum, quanta nos implet gratia cum uidetur! aspecti flores gratissima nos iucunditate reficiunt; terram uiridem, mare caeruleum, aeris puritatem, stellas micantes eximiis nunc delectationibus intuemur.

This globe of the sun, when it has here shone serene, how it soothes the senses of our mind! The earthly light too—how great a grace it fills us with when it is seen! Flowers, when looked upon, refresh us with most grateful jocundity; the green earth, the cerulean sea, the purity of the air, the twinkling stars—we now behold with exceptional delectations.

Quod si magnam praestant dulcedinem, cum ad obtutus nostros uenerint res creatae, quid illa maiestas tunc uisa conferre creditur cui nihil simile reperitur?

But if created things, when they have come to our gaze, provide great sweetness, what is that majesty, then seen, believed to confer, to which nothing similar is found?

XVI. DE DEO.

16. ON GOD.

Tunc perfecte cognoscemus quod modo salutariter credimus. Nec enim aliter animaduertere merebimur, nisi nunc quae sunt uera fateamur; hoc est, coaeternam, incommutabilem, distinctam personis et inseparabilem trinitatem, replentem omnia simul substantiali uirtute sua, unum triplex trinumque simplicabile, parilitas in omnipotentia, aequalitas in caritate, unitas in natura. Haec excellenter et singulariter simul iudicat iustitia sua, simul parcit pietate sua, simul cooperatur uirtute sua.

Then we shall know perfectly what we now salutarily believe. For we shall not merit to perceive otherwise, unless we now confess the things that are true; that is, a coeternal, incommutable Trinity, distinct in persons and inseparable, filling all things at once by its substantial power, one—threefold and triune—capable of simplicity, parity in omnipotence, equality in charity, unity in nature. This, excellently and singularly, at once judges by its justice, at once spares by its piety, at once cooperates by its power.

Potestas incomprehensibilis, beatitudo mirabilis ex qua beantur quaecumque beata sunt, uiuificantur quaecumque uiuentia sunt, continentur quaecumque subsistunt; cuncta librans, simul cuncta discernens, quae ideo in iudicando non labitur quoniam in cognoscendo non fallitur. Cum non appareat, praesens bonis est, et cum nusquam desit, absens malis est. Immobilis quia ubique tota est, incessabilis quia uoluntates suas semper operatur.

Incomprehensible power, marvelous beatitude, from which whatever things are blessed are blessed, whatever things are living are vivified, whatever things subsist are contained; balancing all things, at once discerning all things, who therefore does not err in judging, because he is not deceived in knowing. Though he does not appear, he is present to the good, and since he is nowhere lacking, he is absent to the wicked. Immovable, because he is everywhere whole; unceasing, because he always operates his wills.

De toto se audit, de toto se uidet non ex aliqua parte, tamquam de membro respiciens, sed omnia undique ita ut sunt perscrutabili uirtute cognoscens. Dicitur etiam odorare, gustare, ambulare, sed haec propter intellegentiam nostram humana consuetudine facere perhibetur, dum inenarrabili potentia maiestatis suae longe aliter cuncta perficiat.

From the whole he is heard, from the whole he is seen, not from any part, as if looking out from a limb, but knowing all things on every side as they are by a searching power. He is also said to smell, to taste, to walk; yet he is averred to do these according to human custom for our understanding, while by the ineffable potency of his majesty he brings all things to completion far otherwise.

Virtus sancta, uniuersa creans atque disponens, regnat maiestate propria et gloria sempiterna. Incomprehensibilis, inaestimabilis, et aeterna potentia caelos mirabili suspensione consolidat, terras super mare defigit, dat fontibus cursum, mari terminum ponit; serenus coruscat, pius fulminat, ima summaque sapientiae suae lege moderatur, scilicet quia in gubernatione ipsius consistunt omnia, non in suo posse derelicta. Irascitur placidus, iudicat tranquillus, et sine mutabilitate eius prouenit quod delinquentium reatus exciperet.

Holy Virtue, creating and disposing the universe, reigns by its own majesty and everlasting glory. Incomprehensible, inestimable, and an eternal power consolidates the heavens by a marvelous suspension, fastens the lands upon the sea, gives to springs their course, sets a terminus to the sea; serene it coruscates, pious it fulminates, the lowest and the highest alike it governs by the law of its wisdom, namely because in its governance all things consist, not left abandoned to their own power. Placid it grows angry, tranquil it judges, and without any mutability in it there proceeds that which would meet the guilt of delinquents.

Rerum humanarum ualde miserator, conuersis statim parcens, peccantes expectando recorrigens, et cum pati nil possit contrarium, magna tolerantia sustentat aduersum.

Greatly compassionate toward human things, immediately sparing the converted, correcting sinners by waiting, and, although he can suffer nothing contrary, with great forbearance he sustains what is adverse.

Quantulum est quod hic de illa ineffabilitate sentimus? ibi plene cognoscemus quam subiecta sint in conspectu eius gloriae, quae miramur, cui praebet ministerium angelica magnitudo, carissimo famulantur excelsi principatus obsequio, in numerabiles potestates fideliter et constanter oboediunt quem semper indiget quaeuis excellentia summitatis.

How small is what we here perceive of that ineffability? There we shall fully know how subject, in the sight of his glory, are the things we marvel at: to whose service angelic magnitude offers ministry, the exalted principalities serve with most dear obsequy, innumerable powers faithfully and steadfastly obey, of whom whatever excellence of loftiness is always in need.

Quid iam de eius singulari potentia coniciamus, quando nec illud modo comprehendere sufficimus quod ei parere posse minime dubitamus? tunc liberati intellegemus cui dementes resistere temptabamus; ad quam magnifica prouocati, quibus uidebamur sordibus occupari! illud in momento uidere sufficeret quod nos in aeternum promittit ueritas intueri.

What now might we conjecture about his singular potency, when we do not even suffice to comprehend that which we in no way doubt is able to obey him? Then, liberated, we shall understand whom, demented, we were attempting to resist; to what magnificent things we were being provoked, while by what sordidness we seemed to be occupied! It would suffice in a moment to see that which truth promises us to contemplate for eternity.

Illic conuincitur omnis prauitas quaestionum, illic male credita ueritatis ipsius facie superantur. Sine fine regnum, sine nocte lux, sine uitiis corpus, sine mortibus uita. Et cum omnia dirigantur ad aeternum, solum ibi morietur exitium.

There every pravity of questionings is convicted; there things ill‑believed are overcome by the very face of Truth. A kingdom without end, light without night, a body without vices, life without deaths. And as all things are directed to the eternal, there only destruction shall die.

Magnum est his perfrui sed multo melius quod inde non probatur exiri. Vincunt uota qui uocantur ad praemia. Tunc uere cognoscunt quam feliciter creati sint qui ad tam magna peruenerint.

Great is it to enjoy these things, but much better that from there departure is not sanctioned. They prevail, those who are called to the prizes. Then truly they recognize how felicitously they were created, who have arrived at such great things.

O incomprehensibilis maiestas et pietas, nam inter operas rerum quibus mundi ambitus opificis laude completur nihil egregius probatur existere quam substantiae spiritales quae creatorem suum pura noscuntur mente cogitare. Reliqua enim facta sunt ad intellegentium delectationem; haec autem ad suam beatitudinem quae uenerantur auctorem.

O incomprehensible majesty and piety, for among the works of things by which the circuit of the world is filled with the praise of the Artificer, nothing is proved to exist more outstanding than the spiritual substances, which are known to contemplate their Creator with a pure mind. For the remaining things have been made for the delight of the intelligent; but these for their own beatitude, who venerate the Author.

Tempus est ut quaestionum uarietate dimissa dictorum copiosissimam densitatem in quibusdam manipulis colligamus ut fideli calculo numerata horreis memoriae compendiosa breuitate condantur.

It is time that, with the variety of questions set aside, we gather the most copious density of the things said into certain sheaves, so that, counted by a faithful calculation, they may be stored with compendious brevity in the granaries of memory.

XVII. RECAPITULATIO.

17. RECAPITULATION.

Primo igitur ut retinetis, auditores prudentissimi, proprie dici hominis animam etymologiae ipsius consonatione docuimus, sequestrantes ab ea uocabula quae nominum similitudine audientes confundere potuerunt; secundo, definitionem substantiae huius cum suis expositionibus, ut datum constat, absoluimus; tertio, de substantiali eius qualitate decursum est; quarto, monstrauimus quemadmodum anima formam habere non possit; quinto, uirtutes morales relatae sunt quae contra uitia huius saeculi uelut quaedam arma fortiter opponuntur; sexto, de uirtutibus animae naturalibus non pauca professa sunt; septimo, de origine eius quae sunt lecta narrauimus; octauo, sedem ipsius iudiciumque descripsimus; nono, de corporis nostri positione tractatum est; decimo, anima infidelis cum suis signis prout concessum uidetur ostensa est; undecimo lucidam mentem et plenam diuinitatis pro captu nostrae possibilitatis attigimus; duodecimo, de spe futuri saeculi nonnulla, Domino largiente, memorata sunt ut quam immortalem credimus perennes distributiones habere nihilominus sentiamus. Clausimus itaque nostrum munusculum numero duodenario, qui caelos signorum diuersitate decorauit, qui annum menstruali uenustate composuit, qui uentos principales terrenae indigentiae prouida dispositione concessit, qui diei noctisque spatia horarum congrua quantitate diuisit ut merito et animae dilucidationi haec supputatio adhiberetur quae tantarum rerum naturalium dispositionibus consecratur.

First, therefore, as you retain, most prudent hearers, we taught that the soul of man is properly so called by the consonance of its own etymology, sequestering from it the vocabularies which, by the likeness of names, could have confused the hearers; second, we completed the definition of this substance with its expositions, as is evident from what was given; third, there was a run-through concerning its substantial quality; fourth, we showed how the soul cannot have a form; fifth, the moral virtues were related, which are stoutly opposed as certain arms against the vices of this age; sixth, not a few things about the soul’s natural virtues were professed; seventh, concerning its origin we narrated the things that have been read; eighth, we described its seat and its judgment; ninth, there was treatment about the position of our body; tenth, the unbelieving soul with its signs, as it seemed permitted, was shown; eleventh, we touched upon the lucid mind and full of divinity, according to the grasp of our possibility; twelfth, some things about the hope of the future age, the Lord bestowing, were recalled, so that what we believe to be immortal we may nonetheless feel to have perennial distributions. We have closed, therefore, our little gift with the number twelve, which has adorned the heavens with the diversity of signs, which has composed the year with monthly comeliness, which has granted the principal winds to earthly indigence by provident disposition, which has divided the spaces of day and night by a congruous quantity of hours, so that deservedly this computation might be applied also to the elucidation of the soul, which is consecrated by the dispositions of such great natural things.

Restat nunc, sapientissimi uiri qui floretis ingenio, ut, mole mundi istius salutariter transilita, diuinae misericordiae nosmetipsos uelociter offeramus per quam plenissime illuminatur cogitantis obtutus. Intellegamus eum, diligamus ipsum, et tunc animas nostras uere cognoscimus, si de illius largitate sapiamus. Ipse enim magister potens atque perfectus est qui et uera dicat animae nostrae et quae dixerit, eam faciat illuminata mente conspicere.

It remains now, most wise men who flourish in ingenium, that, the mass of this world salutarily overleaped, we swiftly offer ourselves to the divine mercy, through which the gaze of the one thinking is most fully illuminated. Let us understand him, let us love him, and then we truly know our souls, if we are wise from his largess. For he himself is the Teacher, powerful and perfect, who both speaks true things to our soul and, as to what he has said, makes it, with an illuminated mind, behold.

In schola siquidem Christi cor indocile non potest inueniri qui se ei tota mentis integritate tradiderit, nec ignorare potest quod quaerit nec amittere quod pia remuneratione susceperit. Fit ergo magna, pretiosa, diues anima, cum se ex proprio pauperem esse cognoscit; potens, si humilitatem saluberrimam non declinet, felicissima denique, si seruet in carne quae in aethere superbi angeli probantur amisisse. Ad te enim, sancte Domine, nemo se erigendo peruenit sed potius humiliatus ascendit.

In the school of Christ an indocile heart cannot be found in one who has handed himself over to Him with total integrity of mind, nor can he be ignorant of what he seeks, nor lose what he has received by pious remuneration. Thus the soul becomes great, precious, rich, when it recognizes that from its own resources it is poor; powerful, if it does not decline the most salubrious humility; most happy, finally, if it keeps in the flesh what in the aether the proud angels are proved to have lost. For to you, holy Lord, no one arrives by erecting himself, but rather, humbled, he ascends.

Cum altissimus sis, proximior redderis supplicatione curuatis. Nostra tibi humilitas accepta est; amas quod propter te non quaeris, desideras quod non indiges. Ipsa est enim uitae nostrae mater, germana caritatis, aestuantis animae singulare praesidium, contraria debellatrixque superbiae, et sicut illa per diabolum origo criminum, ita ista per te noscitur fons esse uirtutum.

Though you are Most High, you are rendered nearer to the bowed by supplication. Our humility is acceptable to you; you love what you do not seek on your own account, you desire what you do not need. For she is the mother of our life, the true sister of charity, the singular safeguard of the seething soul, the adversary and vanquisher of pride; and just as that, through the devil, is the origin of crimes, so this, through you, is known to be the fount of virtues.

Hanc tu, Domine Christe, sic nobilitare uoluisti ut eam non solum praecipere sed etiam suscipere dignareris. Subisti quippe in assumpta hominis natura iudicium qui iudicaturus es mundum; caesus es flagellis qui exaltas et humilias reges; pertulisti in faciem odiosos consputus quem insatiabiliter uidere cupiunt angeli; felle potatus es qui humanum genus sic habuisti dulce ut rerum Dominus naturam serui dignareris assumere; patienter coronam spineam suscepisti qui comples orbem terrarum diuerso flore praemiorum; condicionem subisti mortis qui uitam creaturis tribuisti uniuersis; tantaque fuit in sancta incarnatione humilitas quanta est in diuinitate incomprehensibilis maiestas.

This one, Lord Christ, you willed thus to ennoble, so that you deigned not only to enjoin it but also to undertake it. For you underwent judgment in the assumed nature of man—you who are to judge the world; you were scourged with whips—you who exalt and humble kings; you endured upon your face hateful spittings—you whom the angels insatiably desire to behold; you were given gall to drink—you who held the human race so sweet that, as Lord of things, you deigned to assume the nature of a servant; you patiently received the crown of thorns—you who fill the orb of the lands with the diverse bloom of rewards; you submitted to the condition of death—you who bestowed life upon all creatures; and so great was the humility in the holy Incarnation as great as, in the divinity, is the incomprehensible majesty.

Per te enim, admirande Domine, poena facta est aeterna requies, passio remediabilis, mors fidelium salutis introitus. Haec enim perpetue dat uiuere quae solebat extinguere, non iniuria quoniam quae uitam omnium suscepit merito ius peremptionis amisit. Data in dedecore, manet in honore, quando res quae pandebat inferos nunc perducit ad caelos.

For through you, admirable Lord, penalty has been made eternal rest, suffering remediable, the death of the faithful the entrance of salvation. For it now gives to live perpetually what it used to extinguish, not unjustly, since that which assumed the life of all has deservedly lost the right of destruction. Given in disgrace, it remains in honor, since the thing which was laying open the underworld now conducts to the heavens.

Vere omnipotens qui et ipsas miserias fecisti potentes, nullus regum egentibus tuis par est, nullae purpurae piscatorum tuorum retibus adaequantur, quando illae in mundanas tempestates impellunt, haec ad litus aeternae securitatis adducunt. Pauper de nobis, diues ex tuo. Factus es socius mortalitatis nostrae ut nos participes redderes aeternitatis tuae.

Truly Omnipotent, you who even have made miseries themselves potent, no king is equal to your needy ones, no purple robes are equal to the nets of your fishermen, since those impel into mundane tempests, these lead to the shore of eternal security. Poor from what is ours, rich from what is yours. You became an associate of our mortality so that you might render us participants of your eternity.

Superbiam humilitate, aculeum leti morte prosternis. Nosti enim bona facere per iniquos, conuertens ad adiutorium quod paratum est ad nocendum, potentius esse diiudicans laesiones ad utilitatem conuertere quam causas malorum radicitus amputare. Nam quomodo beneficiorum tuorum cognoscerentur signa, si et aduersae partis non monstrarentur indicia?

You lay low pride by humility, the sting of death by death. For you know how to do good through the iniquitous, turning to aid what is prepared for harming, judging it more potent to convert lesions into utility than to amputate by the roots the causes of evils. For how would the signs of your benefactions be recognized, if the indications of the opposing party were not also shown?

XVIII. ORATIO.

18. PRAYER.

Tu ergo, Domine iesu Christe, qui sic pro nobis flexus es ut homo fieri dignareris, non in nobis patiaris perire quod decreuisti miseratus assumere. Meritum nostrum indulgentia tua est; dona quod offeram, custodi quod exigas ut uelis coronare quod praestas. Vince de nobis inuidam potestatem quae sic decipit ut delectet, sic delectat ut perimat; hostis dulcis, amicus amarus est.

You therefore, Lord Jesus Christ, who so bowed yourself for us as to deign to become a man, do not allow to perish in us what you resolved in mercy to assume. Our merit is your indulgence; grant what I may offer, guard what you demand, so that you may will to crown what you bestow. Overcome for us the envious power which so deceives as to delight, and so delights as to destroy; the enemy is sweet, the friend is bitter.

Nosti enim quam feraliter lubricus anguis illabitur, squamis repentibus minutatim corpus omne sollicitat, et ne eius intellegatur aduentus, fixum non habet impressa uaricatione uestigium. Inuidit, pro dolor, tam magnis populis, cum duo essent, et adhuc temporales persequitur quos impio ambitu fecit esse mortales. Se intercipit quod alios decipit, et nullo fine corrigi meretur quia de omnium deceptione damnandus est.

You know, indeed, how mortally the slippery serpent glides in; with creeping scales he little-by-little unsettles the whole body, and, lest his advent be understood, he has not a fixed footprint stamped with an impressed varication. He envied—alas!—so great a people, when they were two, and he still pursues as temporals those whom by impious ambition he made to be mortals. He entraps himself in that he deceives others, and he deserves to be chastised with no end, because for the deception of all he is to be condemned.

Quapropter non possit iniquus ne conualescat interitus, dominatum in nobis non exerceat qui numquam praestiti sed uirtus tua nos possideat quae creauit. Doleat perisse quod fecit, dum nos uiderit perire quos uoluit.

Wherefore let not the iniquitous be able, lest destruction convalesce; let him not exercise domination over us—the domination which I have never granted—but let Thy virtue possess us, which created us. Let it grieve that what it made has perished, when it sees us perishing whom it willed.

Domine, quia in nobis non est quod remunereris sed in te semper est quod largiaris, eripe me a me et conserua me in te. Impugna quod feci et uindica quod fecisti. Tunc ero meus, si fuero tuus. Via sine errore, ueritas sine ambiguitate, uita sine fine, dona noxia odisse et profutura diligere.

Lord, because in us there is not that which you might remunerate, but in you there is always that which you might bestow, snatch me from myself and preserve me in you. Impugn what I have done and vindicate what you have done. Then I shall be mine, if I shall be yours. Way without error, truth without ambiguity, life without end, grant to hate things noxious and to love things that will profit.

In te ponam prospera, mihi applicem semper aduersa, quam nihil sim sine te sapiam. Qualis uero te cum possim esse cognoscam. Intellegam qui sum ut ad illud ualeam peruenire quod non sum.

In you I will place my prosperities, to myself I will always apply the adversities, may I know how nothing I am without you. And indeed of what sort you are, may I come to know, when I can be with you. Let me understand who I am, so that I may avail to attain to that which I am not.

Nam sicut praeter te existere non coepimus, ita et sine te esse proficui non ualemus. Omnia uergunt nihilominus in ruinam quae a maiestatis tuae pietate fuerint segregata. Te autem amare, saluari; formidare, gaudere; inuenire, creuisse; amisisse, perire est.

For just as we did not begin to exist apart from you, so also without you we are not able to be of profit. All things, nonetheless, incline into ruin which shall have been segregated from the piety of your majesty. But to love you is to be saved; to fear you, to rejoice; to find you, to have grown; to have lost you, to perish.

Tibi denique nobilius est seruire quam mundi regna capessere, merito, quando ex seruis filii, ex impiis iusti, de captiuis reddimur absoluti. Quapropter contra peccata nostra misericordiae tuae munimen insurgat quae nominis sui testimonio miseris datur; ut trina remunerati condicione sentiamus nobis propitiam trinitatem. Petimus quia iubes, pulsamus quia praecipis, et sine fine conferre mauis qui semper commones ut rogeris.

To serve you, finally, is more noble than to seize the kingdoms of the world, deservedly, since from slaves we are made sons, from the impious we are made just, from captives we are rendered absolved. Wherefore let the bulwark of your mercy rise up against our sins, which, by the testimony of its very name, is given to the miserable; so that, rewarded under a threefold condition, we may feel the Trinity propitious to us. We ask because you bid, we knock because you enjoin, and you prefer to bestow without end, you who always admonish that you be entreated.

O altitudo pietatis, o clementiae incomprehensa profunditas, cum nemo possit aliquid accipere si resistis, uim te precibus nostris pati posse testaris; merito, quando a iudice petimus ut ad poenale iudicium non uocemur et per legislatoris gratiam speramus eripi ne possimus a promulgata constitutione damnari. Tibi, sancte rex, confidenter dicimus dimitte peccata et concede non debita. Omnis te creatura operis tui bonitate collaudat; debemus tibi quod existimus, obligamur etiam quod cotidiano munere continemur.

O height of piety, O incomprehensible depth of clemency, since no one can receive anything if you resist, you bear witness that you can suffer the force of our prayers; rightly so, since we ask from the judge that we not be called to the penal judgment, and by the grace of the legislator we hope to be snatched away, lest we be able to be condemned by the promulgated constitution. To you, holy king, we say confidently: remit sins and concede things not owed. Every creature together praises you for the goodness of your work; we owe to you that we exist, we are also obligated in that by a daily gift we are sustained.

Gaudeamus et hinc quoque, gloriosissime Domine, quod tua beneficia non irrite postulamus. Tempera, bone artifex, organum corporis nostri ut harmoniae mentis possit aptari, nec sic roboretur ut superbiat, nec sic languescat ut deficiat. Tu nosti quae uere moderata sunt.

Let us rejoice in this too, most glorious Lord, that we do not petition your benefactions in vain. Temper, good artificer, the organ of our body so that it may be able to be fitted to the harmony of the mind, neither be so strengthened as to grow proud, nor so languish as to fail. You know what things are truly moderate.

Vasa tua sic reple prosperis ut capacitas non praebeatur aduersis. Dominetur ratio, seruiat caro, quoniam a te solo potest effici ne fragilitate corporis possis offendi.

Fill your vessels thus with prosperities so that no capacity is afforded to adversities. Let reason rule, let the flesh serve, since by you alone it can be brought to pass that no offense be taken at the fragility of the body.

Verum haec pro nostro modulo, non pro rerum ipsarum magnitudine dicta sufficiant, quando et amplius quam expetebamur ediximus et alma lumina ueracium litterarum breuiter talia cauteque docuerunt. Illi enim potuerunt de his inoffense dicere qui purificati diuino munere probabili se meruerunt conuersatione tractare.

But let these things, spoken according to our measure, not according to the magnitude of the things themselves, suffice, since we have also proclaimed more than we were requested, and the nurturing lights of veracious letters have briefly and cautiously taught such matters. For they were able to speak about these things without offense, who, purified by a divine gift, have by approved conduct merited to handle them.