20. Likewise, in the allegorical sense, there are four faces, that is, [Christ's] humanity assumed in the nativity and the passion, which are the principal allegories. Second, Mary the Mother of God, for marvelous things are said of her in Scripture, since in all cases she is mentioned in relation to her Son. And as regards what some people ask— "Why is so little said about the Blessed Virgin?" —it is of no import, for [in fact] many things are said, for everywhere there is reference to her, and it is more [important] that she be referred to everywhere than that a specific treatise be composed [about her]. Third, there is the Church Militant or Mother Church, who receives marvelous praises in Scripture. Fourth, there is Sacred Scripture [itself] which says many things in itself, as is evident as regards the wheels, the table, the Cherubim that looked upon each other, and the lamp stand. 20. In allegorico sensu similiter sunt quatuor facies, scilicet humanitas assumpta quantum ad nativitatem et passionem, quae sunt principales allegoriae. -- Secunda est Mater Dei Maria, quia mira dicuntur de ipsa in Scripturis, quia in omnibus Scripturis refertur in relatione ad Filium. Et quod dicunt aliqui: quare ita pauca dicuntur de beata Virgine? nihil est; quia multa dicuntur, quia ubique de ipsa, et plus est dici de ipsa ubique, quam si unus tractatus fieret. -- Tertia est Ecclesia militans vel mater Ecclesia, quae miras laudes habet in Scriptura. -- Quarta est sacra Scriptura, quae de se multa dicit, ut patet de rotis, patet de mensa , patet de Cherubim, qui respiciebant se mutuo, patet de candelabro .
21. Again, in the tropological sense, there are four faces. The first is spiritual grace and power and all such effects. The second, spiritual life as active and contemplative, and every manner of living. Third, the spiritual throne, such as that of the teacher, the prelate, and the high priest. Fourth, the spiritual fight, or how battle is to be waged against the devil, the world and the flesh. 21. In sensu tropologico similiter quatuor facies habet. Prima est spiritualis gratia et virtus et omnis talis influentia. -- Secunda, spiritualis vita, ut activa et contemplativa et omnis modus vivendi. -- Tertia, spiritualis cathedra, ut magistralis, praelationis, pontificalis. -- Quarta, spiritualis pugna, quomodo pugnandum contra daemones, mundum et carnem.
22. These are the four faces quadruplicated in each of the meanings. Let us take an example of all these in a single trace, that is, in the sun, which signifies in turn the Trinity, the wisdom of the Exemplar, the angelical order, and the Church Triumphant. The reference to the Trinity is found in Ecclesiasticus: As the rising sun is clear to all, so the glory of the Lord shines upon all His works. The sun has substance, brilliance, and heat: likewise God has the originating principle, the Father; the brilliance, the Son; and the heat, the Holy Spirit. Yet it is the same sun in the sky as regards substance, in the eye as regards light, and in the body as regards heat. This is how a certain blind man was convinced who at one time had seen the sun and stood in the sun, and yet could not understand the Trinity of God. 22. Istae sunt quatuor facies quadruplicatae in quolibet sensu. -- Ponamus exemplum in uno vestigio de omnibus his, in sole scilicet, per quem aliquando Trinitas, aliquando sapientia exemplaris, aliquando angelica dispositio, aliquando Ecclesia triumphans significatur. -- De Trinitate, in Ecclesiastico: Sol illuminans per omnia respexit, et gloria Domini plenum est opus eius . Sol habet substantiam, splendorem, ca- lorem; sic Deus habet principium originans, Patrem; splendorem, Filium; calorem, Spiritum sanctum; et tamen est idem sol in caelo quantum ad substantiam, idem in oculo quantum ad lumen, idem in corpore quantum ad calorem. -- Sic persuadebatur cuidam caeco, qui aliquando viderat solem et stabat ad solem, et non poterat intelligere de Deo trinitatem.
23. Concerning the second anagogy, that is, the wisdom of the Exemplar, there is in the seventh chapter of Wisdom: For she is fairer than the sun and surpasses every constellation of the stars. It is indeed a beautiful wisdom, because it is light, but it is more beautiful than the sun, since the sun is unable to give birth to its radiance within itself, while the Eternal Sun begets the most beautiful Radiance within Himself. A simpleton said that the sun was a radiation from the sun; and certain astronomers claim that all the stars and the moon receive their light from the sun. But no one knows the truth of the matter. However, both the stars and the moon have some light; and the stars are not darkened like the moon, since the moon suffers this because of its proximity to us and its own motion. Likewise, eternal wisdom exerts its influence over all things. Hence in Ecclesiastes: Light is sweet! and it is pleasant for the eyes to see the sun. 23. De secunda anagogia, id est de exemplari sapientia, Sapientiae septimo: Est enim speciosior sole et super omnem dispositionem stellarum luci comparata invenitur prior . Est enim speciosa sapientia, quia lux, sed speciosior sole, quia sol intra se radium suum generare non potest; sol autem aeternus intra se radium generat pulcherrimum. Quidam autem fatuus dixit, quod sol erat radius solis. Dicunt autem quidam astrologi, quod omnes stellae, ut luna, recipiunt lumen suum a sole. Sed veritatem istius quaestionis nullus scit; verumtamen tam stellae quam luna aliquod lumen habent; et stellae quidem non sic obumbrantur, ut luna, quia hoc habet luna per vicinitatem ad nos et motum suum. Sic in omnia influit aeterna sapientia. Ecclesiastis undecimo: Dulce lumen et delectabile est oculis videre solem .
24. The third anagogy is that the sun represents the loftiness of angels. Hence in Ecclesiasticus: The sun, three times as much, burneth the mountains, breathing out fiery vapors: and shining with his beams, he blindeth the eyes. For the selfsame and unique divine radiance, received in a threefold manner, brings forth three hierarchies. 24. Tertia anagogia, quia per solem intelligitur angelica sublimitas. In Ecclesiastico: Tripliciter sol exurens montes, radios igneos exsufflans et refulgens radiis suis obcaecat oculos ; quia radius divinus unus et idem, triformiter susceptus, tres hierarchias facit.
25. The fourth anagogy is [a reference] to the Church Triumphant which is also signified by the sun, in a passage from Habacuc: The sun and the moon stood still in their habitation , that is, when the soul and the body are glorified. They go about in the brilliance of many arrows,:]; because of the swiftness of what they do by the lightning- fast power of God. 25. Quarta anagogia est de Ecclesia triumphante, quae etiam intelligitur per solem; Habacuc: Sol et luna steterunt in habitaculo suo , quando anima et corpus glorificantur; et tunc vadunt in luce sagittarum multarum y propter subitas operationes suas in virtute Dei fulgida et subita.
26. Likewise, in the allegorical sense, the sun signifies Christ. The sun rises and the sun goes down. It rises in the nativity, it goes down in death; it orbits through noon in the ascension; it is inclined to the north in the judgment. Malachias refers to the first: But for you who fear My name, there will arise the Sun of Justice with its healing rays . In relation to the second, it is said: The sun shall go down at midday. At midday, the sun falls for the Jews. When Christ was at the highest point of His power, that is, after the resurrection and the ascension, the Jews were blinded. Concerning the judgment, James says: For the sun rises with a burning heat and parches the grass, and its flower falls. 26. In allegoria similiter per solem intelligitur Christus: Oritur sol et occidit ; oritur in nativitate, occidit in morte; gyrat per meridiem, in ascensione, flectitur ad aquilonem, in iudicio. -- De primo Malachias: Orietur vobis timentibus nomen meum sol iustitiae, et sanitas in pennis eius . -- De secundo dicitur: Occidet eis sol in meridie . In meridie sol occidit Iudaeis. Quando Christus fuit in maiori sua virtute, scilicet post resurrectionem et ascensionem; Iudaei fuerunt excaecati. -- De iudicio dicit Iacobus: Exortus est sol cum ardore, et cecidit flos, et foenum aruit .
27. Concerning the second allegory, about the blessed Virgin Mary, it is said in the Psalm: He has pitched a tent there for the sun. Wherefore she is as beautiful as the moon, as resplendent as the sun, as awe-inspiring as bannered troops. Hence she is a vessel able to contain light: The sun .. .an admirable instrument, the work of the most High —shining gloriously in the firmament of heaven. 27. Secunda allegoria de beata Maria Virgine; dicitur in Psalmo: In sole posuit tabernaculum suum ; unde est pulcra ut luna, electa ut sol, terribilis ut castrorum acies ordinata . Unde est vas luminis susceptivum, sicut sol vas admirabile, opus Excelsi, in firmamento caeli resplendens .
28. The third allegory, pointing to the Church, is indicated in Ecclesiasticus: Like the sun rising in the Lord's heavens, the beauty of a virtuous wife is the radiance of her home. This wife or house is the Church: a wife, in that it is active; a house of God, in that it is contemplative. This woman is Martha who received Christ and was concerned with many things. 28. Tertia allegoria de Ecclesia; in Ecclesiastico: Sicut sol oriens in mundo in altissimis Dei, sic mulieris bonae species in ornamentum domus eius . Haec mulier vel domus est Ecclesia: mulier, quia activa; domus Dei, quia contemplativa. Mulier enim ista est Martha , quae Christum recipit et circa multa occupatur.
29. The fourth allegory, concerning Sacred Scripture, is shown in Genesis: God made the two great lights,.. . the smaller light to rule the night, that is, the Old Testament, and the greater one to rule the day, that is, the New Testament. As the moon receives its light from the sun, so does the Old Testament from the New. And so when the sun stands in the east, and the moon on the opposite side in the west —Stand still, O sun, at Gabaon, O moon, in the valley of Aialon! said Josue—then is the Old Testament lighted up: it cannot shine, except by means of the New. 29. Quarta allegoria est de sacra Scriptura, de qua in Genesi: Fecit Deus duo luminaria magna: luminare minus, ut praeesset nocti , scilicet vetus testamentum, et luminare maius, ut praeesset diei , scilicet novum testamentum. Sicut luna lumen habet a sole, sic vetus testamentum a novo. Quando ergo sol stat in oriente, et luna opposita sibi in occidente -- Iosue: Sol , inquit, contra Gabaon ne movearis, et luna contra vallem Aialon -- tunc vetus testamentum illuminatur; aliter lucere non potest nisi per novum.
30. In the tropological sense, likewise, the sun has four faces. The first is the grace of the Holy Spirit, as in Esther: The light and the sun rose up: and the humble were exalted, that is, when God lives in us through grace. Hence, as the sun sheds its light continuously, so must the soul continuously receive illuminations from the grace of the Holy Spirit. 30. In tropologico intellectu solis similiter quatuor facies. Primo, Spiritus sancti gratia; Esther: Lux et sol ortus est, et humiles exaltati sunt , scilicet quando Deus per gratiam habitat in nobis. Unde sicut sol continue illuminat, sic anima continue debet recipere illuminationes a gratia Spiritus sancti.
31. Second, the sun represents spiritual life, as in Ecclesiasticus: A holy man continueth in wisdom as the sun; but a fool is changed as the moon. For the sun goes directly through the ecliptic, without ever turning back or stopping. 31. Secundo per solem intelligitur spiritualis vita. Unde in Ecclesiastico: Homo sanctus in sapientia manet sicut sol; nam stultus sicut luna mutatur ; sicut sol vadit directe per eclipticam nec retrogradus nec stationarius est.
32. Third, the spiritual throne is indicated: that of doctrine, of superiorship, or of judgment. Hence the Psalm: And his throne shall be like the sun before me; like the moon which remains forever. A superior is the sun as regards the documents of truth, the moon as regards the example of virtue; or he is the sun of wisdom and the moon of knowledge; or again, he is the sun in the act of judgment and the moon in that of mercy. 32. Tertio intelligitur spiritualis cathedra sive doctrinae, sive praelationis, sive iudicii. Unde in Psalmo: Thronus eius sicut sol in conspectu meo, et sicut luna perfecta in aeternum . Praelatus est sol quantum ad documenta veritatis, luna quantum ad exemplar virtutis; vel sol sapientiae, luna scientiae; vel sol, in quantum iudicat, luna, in quantum miseretur.
33. Fourth, the sun signifies spiritual combat. In this regard, the sun will be darkened, and the moon will not give her light. When the fight will be between Christ and Antichrist, between the teaching of truth and that of falsity, then the sun will become black as sackcloth of hair, and a certain teacher of truth or superior in truth shall be obscured by errors, while others will stand firm, although they may seem to be darkened in their reputation. These are the four faces of the living creatures and the twelve lights to which everything Scripture contains may be retraced. 33. Quarto per solem intelligitur spiritualis pugna. De quo: Sol obscurabitur, et luna non dabit lumen suum . Quando pugna erit inter Christum et antichristum, inter doctrinam veritatis et falsitatis; tunc sol fiet sicut saccus cilicinus , et aliquis doctor veritatis vel praelatus secundum veritatem obscurabitur per errores; alii autem stabunt fortissimi, etsi videantur obscurari quantum ad reputationem. -- Hae sunt quatuor facies animalium et duodecim lumina, ad quae reducuntur omnia, quae in Scriptura continentur.