22. Hence, it is fitting that there be contempt for all things. Wherefore there follows: Of the tribe of Manasses, twelve thousand sealed. Manasses is understood to mean "oblivion." For some men despise earthly things, but do not give them up. Others give them up, but do not despise them. Others again despise them and give them up, but do not forget them. When the soul gives up and forgets, then there is perfection, and this is indicated in the sixth place. Forget your people and your father's house . As Augustine writes, "He loves you less if, besides You, he loves something else not on account of You." Manasses, then, is in the sixth place. He was the son of Joseph who [in turn] was the twelfth son of Jacob. And so, it is not without mystery that he is in the sixth place. 22. Ideo oportet, quod sit contemptus omnium. Et ideo sequitur: Ex tribu Manasse duodecim millia signati . Manasses interpretatur oblivio. Aliqui enim despiciunt mundialia, sed non deserunt; alii deserunt, sed non despiciunt; alii despiciunt et deserunt, sed non obliviscuntur. Quando ergo anima dimittit et obliviscitur, tunc est perfectio; et ista collocatur in sexto loco; Psalmus: Obliviscere populum tuum et domum patris tui . Augustinus: «Minus te amat qui tecum aliquid amat, quod non propter te amat». -- Manasses igitur ponitur sexto loco, qui fuit filius Ioseph, qui fuit undecimus filius Iacob. Unde non sine mysterio ponitur sexto loco.
23. In the third place, there must be in the contemplative soul perfect zeal, so as to love in such a way that it rejects all evil. Now, there are two companions to the zeal of charity, piety that comes before, and patience that follows. For some men are pious zealots, and later they turn to the fury of impatience. Then, there will be three doors to the north, the affective condescension of kindly mercy, the emulating rectitude of severe control, and the victorious bearing of cruel or human tribulations. In this manner the city is defended against the north wind. 23. Tertio, in anima contemplativa oportet quod sit perfectus zelus, ut sic amet, quod omne malum repellat. Duo autem sunt comites zeli caritatis, scilicet pietas praecedens et patientia subsequens; quia aliqui sunt pii zelatores, et postea convertuntur in furorem impatientiae. Et tunc erunt tres portae ad aquilonem, scilicet benignae miserationis affectuosa condescensio, severae districtionis aemulatoria rectitudo, acerbae vel humanae tribulationis victoriosa perpessio; et sic est contra aquilonem civitas munita.
24. And hence, there follow three [groups of those who were] sealed. The first: Of the tribe of Simeon, twelve thousand sealed. Simeon is understood to mean "listening to sorrow," and signifies mercy toward the neighbor. This Simeon is just and devout, receiving Christ in his arms. Unless a man be merciful, he is unworthy of receiving the One who came down from heaven for mercy's sake. 24. Et ideo sequuntur tres signati: primus, ex tribu Simeon duodecim millia signati . Simeon interpretatur audiens moerorem, et significat miserationem ad proximum. Iste Simeon est iustus et timoratus, recipiens Christum inter brachia. Nisi enim homo sit misericors, non est dignus recipere illum qui propter misericordiam descendit de caelo.
25. Then, because mercy without emulating rectitude is worthless, there follows: Of the tribe of Levi, twelve thousand sealed. Levi is understood to mean "added." Levi received the priesthood on account of his zeal, wherefore he killed his idolatrous brother-priests. Phineas likewise obtained the priesthood because of zeal, and Mathathias and his descendants, because of zeal, obtained the priesthood and leadership, and they lasted until Herod. Levi signifies "prelates" who must have the spirit of severity and piety, as did Moses who, in spite of his extreme meekness, broke the tablets. By contrast, Heli, who was remiss, died together with his sons. Hence greater damage comes from a prelate who is merciful and rejects all rigor of discipline than from another who is rigidly merciless. In this sense is the passage of Ecclesiasticus understood: Better a man's harshness than a woman's indulgence. 25. Deinde, quia misericordia sine rectitudine aemulatoria nihil valet; ideo sequitur: Ex tribu Levi duodecim millia signati . Levi interpretatur additus; Levi enim accepit sacerdotium propter zelum, unde interfecit fratres suos idololatras . Phinees similiter adeptus est sacer- dotium propter zelum , et Mathathias et filii eius propter zelum adepti sunt sacerdotium et principatum et duraverunt usque ad Herodem. Levi significat praelatos, qui debent habere spiritum severitatis et pietatis, ut Moyses, qui cum esset mitissimus, confregit tabulas ; econtra Heli, qui, quia fuit remissus, ipse mortuus est et filii eius . Unde plus nocet praelatus misericors abiiciens omnem rigorem disciplinae quam praelatus rigidus sine misericordia. Et ita intelligitur illud Ecclesiastici: Melior est iniquitas viri quam mulier benefaciens .
26. In the third place, it is fitting that there be a victorious bearing of worldly tribulations. Indeed, the man who assumes them must prepare himself for suffering. Wherefore Christ overturned the tables in His zeal. Later, when they sought Him, He showed Himself. Hence, the patient man shows much good sense. There is no doubt that those whose tables He overturned were then clamoring: "Crucify Him!" Wherefore there follows: Of the tribe of Issachar, twelve thousand sealed. Issachar is understood to mean "sturdy ass," and actually an ass bears a cross on its shoulders. It must always be ready to bear this cross. But the [true] interpretation is not "sturdy ass," but "reward," and it represents a man armed with love of the reward. Hence, in Matthew: Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil against you, for My sake. Rejoice and exult, because your reward is great in heaven. And he said that once he was speaking with Brother Aegidius, who told him that we are not wise compared to Francis, the wise merchant: but we waste our substance, for we should pay a denarius to a man for him to strike us. And we do not even have the wisdom of the ass that bears its burden, and the more blows and insults it receives, the better it carries its load. And so, the obedient man should not let go any [potential] good. On the contrary, he should do better on account of any kind of tribulation, otherwise he is not a contemplative. 26. Tertio, oportet, quod sit mundanae tribulationis victoriosa perpessio. Qui enim corripit debet se praeparare ad patientiam. Unde Christus subvertit mensas in zelo , et post, quando quaerebant eum, exhibuit se; unde: Qui patiens est multa gubernatur sapientia . Non est dubium, quod illi quorum mensas subverterat, postea clamabant: Crucifige eum . -- Ideo sequitur: Ex tribu Issachar duodecim millia signati . Issachar interpretatur asinus fortis , et ad litteram asinus crucem habet in spatulis. Hanc crucem ferre debet semper esse paratus. Non est autem eius interpretatio asinus fortis, sed merces ; et significat virum, qui amore mercedis est armatus. Unde in Matthaeo: Cum maledixerint vobis et persecuti vos fuerint et dixerint omne malum adversum vos mentientes propter me; gaudete et exultate, quoniam merces vestra copiosa est in caelis . -- Et dicebat, quod semel loquebatur cum fratre Aegidio, qui dicebat sibi, quod non sumus sapientes, sicut beatus Franciscus sapiens mercator fuit; sed nos dissipamus substantiam, quia deberemus dare unum denarium, ut homo alapam nobis daret; sed nos nec habemus sapientiam asini, qui portat sarcinam suam, et ubi plus percutitur et plura vituperia sibi dicuntur, tanto melius portat. Sic homo obediens nullum bonum debet dimittere, immo melius facere propter quamcumque tribulationem, nec aliter est contemplativus.
27. On the western side [of the city], there is a perfect sense of God. And this sense makes us contemplate, and as companions, it has the stability! of repose and the excess of joy. For in repose there can be stability together with thinking and contemplating, that is, in the west, where there is repose, conciliation, darkness or entering into darkness. For this sense, there is need of the peaceful stability of the sublime mansion, the clear view of wise judgment, and the ecstatic excess of sweet consolation. 27. Ex parte occidentis est perfectus Dei sensus; et hic sensus facit nos contemplari et comites habet statum quietum et excessum iucundum. In quiete enim potest esse status cogitandi et contemplandi, in occidente scilicet, ubi est quies, conciliatio, caligo sive introitus in caliginem. -- Ad istum sensum requiritur sublimis mansionis pacificus status, sagacis discretionis perspicuus conspectus vel contuitus, suavis consolationis ecstaticus excessus.
28. It is good to have the sign of Zabulon, which is "a dwelling of fortitude," which implies the first stability. Because Thou, O Lord, art my hope. Hence, the name of the Lord is a strong tower; the just man runs to it and is safe. He alone is at peace who fixes himself upon that with which there is no change, no shadow of alteration. Hence, in Thee, O Lord, have I hoped, let me never he confounded. 28. Oportet habere signum Zabulon, quod est habitaculum fortitudinis, qui habet statum primum; Psalmus: Quoniam tu es, Domine, spes mea unde: Turris fortissima nomen Domini, ad illam confugiet iustus®. Ille solus est pacatus, qui figit se in illo, in quo non est transmutatio nec vicissitudinis obumbratio . Unde: In te, Domine, speravi, non confundar in aeternum .
29. Second, there must be the clear view of wise judgment, so that, as the dove staying over water can see the bird of prey, man too may see in Scriptures. And this pertains to Joseph, which is understood to mean "growing." Joseph is a growing son, a most handsome son, the savior of Egypt, the leader of his brothers, meaning that he has that judgment by which a man is guide and instructor to others: and this pertains to wisdom. And he is in the eleventh place, so that he can gather the wheat, not the leaves, but the documents of truth in Holy Scripture, and that he can pour it out again later for the salvation of the people. This is the sixth angel, [the one] of Philadelphia, "saving the inheritance." This one provides wheat against future famine. 29. Secundo, oportet habere sagacis desiderii perspicuum contuitum, ut, sicut columba videt super aquas residens avem rapacem, sic homo videat in Scripturis. Et hoc pertinet ad Ioseph, qui interpretatur accrescens; Filius accrescens Ioseph , filius pulcherrimus , salvator Aegypti , princeps fratrum , significat discretionem, per quam homo est aliorum rector et instructor; et hoc sagacitatis est. Et est in duodecimo loco, ut frumenta colligat, non folia, sed documenta veritatis in Scripturis sacris, et postea refundat ad salutem populi. -- Hic est Angelus sextus Philadelphiae , salvans hereditatem. Hic providet frumenta contra famem futuram.
30. Finally, there is the ecstatic taste of sweet contemplation. It is written: Of the tribe of Benjamin, twelve thousand sealed. Benjamin, the son of the right hand, the son of... pain, in giving birth to whom Rachel died, and yet, Benjamin, the best beloved of the Lord ... as in a bride chamber shall he abide all the day. And this signifies the ecstatic excess of contemplation. The son of Jacob is not born to anything beyond this. Here is sleep with excess. No one attains this sealing unless he has gone through all the preceding ones. 30. Ultimo est suavis contemplationis gustus ecstaticus. Ex tribu, inquit, Beniamin duodecim millia signati . Filius dexterae Beniamin, filius doloris , in cuius partu mortua est Rachel, et tamen Beniamin amantissimus Domini tota die quasi in thalamo morabitur ; et significat ecstaticum excessum contemplationis. Ultra hunc non nascitur filius Iacob. Hic est sopor cum excessu. Ad hanc signationem nullus venit, nisi transeat omnes praecedentes.
31. These seals, then, are found in a twofold perfection: a series of twelve, which is a number of abundance, and of a thousand, which derives from a multiplication of ten by itself in a perfect way. Indeed, ten times ten are a hundred, and ten times a hundred are a thousand. No one receives this signification, unless he is the one who has the pebble, and upon the pebble a new name written, which no one knows except him who receives it. This is the tree of life: there man enjoys life. Hence, blessed are they who wash their robes that they may have the right to the tree of life. And he said: I have wanted to lead you to this tree of life. King Solomon hath made him a litter of the wood of Libanus. The pillars thereof he made of silver, the seat of gold, the going up of purple: the midst he covered with charity. The seat of gold is contemplative wisdom. And this no one has, except one who has the pillars of silver, which are the virtues buttressing the soul. The going up of purple is charity which makes [the soul] go up to the higher things and down to the lower. 31. Hae signationes consistunt ex duplici perfectione, scilicet duodenario qui numerus abundans est, et ex mille, qui consurgit ex denario in se replicato replicatione perfecta; decies enim decem sunt centum, et decies centum sunt mille. Hanc signationem nemo accipit, nisi ille qui habet calculum, in quo est nomen, quod nemo scit, nisi qui accipit ; hoc est lignum vitae, hic fruitur homo vita. Unde: Beati qui lavant vestimenta sua et intrant per portas civitatis, ut sit potestas eorum in ligno vitae . -- Et dicebat: Ad hoc lignum vitae volui vos adducere. Ferculum fecit Salomon de lignis Libani, columnas fecit argenteas, reclinatorium aureum, ascensum purpureum media caritate constravit . Reclinatorium aureum est sapientia contemplativa. Hanc nullus habet, nisi qui habet columnas argenteas, quae sunt virtutes stabilientes animam; ascensus purpureus est caritas, quae facit ascendere ad superiora et descendere ad inferiora. EXPLICANT COLLATIONES IN HEXAEMERON
Epilogue
2400 EPILOGUE! There still remains the vision of the fifth day proposed in the beginning of the work, that is, the vision of intelligence lifted up by the spirit of prophecy: by which exercises of contemplation, by which virtues, and by which documents of Sacred Scripture the human soul is enlightened along the way, so that through uncreated wisdom, by a new and singular manner of dwelling mobile beyond all motion, it would be enlightened by a gratuitous enlightenment toward predicting the future, speaking at a distance, opening the secrets of the hearts, insofar as it pleases the Lord to communicate to it the uncertain and hidden things of divine wisdom, as He deigned to open them to many of those most dear to Him, as is evident of many both in the New and the Old Testaments. For this vision is by no means the smallest part of spiritual life. In addition, there is also the sixth vision proposed in the beginning, that is, the vision of intelligence absorbed in God through mental rapture; that is, by which exercises and gifts the soul of the contemplative approaches the ecstatic excess of the mind, which also procure revelations and sweetness to the enraptured soul, in the measure in which the authority and mystery of sacred Scriptures suggest. And this is the ultimate part of the spiritual life along the way. And through this sixth vision, man is made to be formed into a living being , after which God finally reposes in the soul of the contemplative, ceasing to grant any new gift. And the soul itself, although suffering the state of pilgrimage, reposes in God, ceasing [to participate] in any new activities of the human life in the state of pilgrimage. There is also added the final vision, that is, the vision of intelligence consummated in the state of glory, when there comes about a return of the soul to the body, covering what and how it will see in this state of glory. These three visions would have exceeded the first four. But alas, alas, as a higher state and an excess of life overcame the lord and master, they did not permit him to continue this work. But these things I have noted in relation to the four visions are such as I have been able to gather into this notebook from the mouth of the speaker. Two other companions took notes with me, but, on account of their excessive confusion and illegibility, these notes were of no use whatsoever, except perhaps to them. After my copy, which could be read by several of the listeners, was corrected, the author of the work and several others certified that they were grateful to me. Many days later, the reverend father Friar Thomas, Minister for Upper Germany, granted me much time and many books, so that I could go over what I had written in a hasty hand. And I attempted to recollect in an orderly manner with the help of memory, recalling how I had heard the voice of the lecturer, and of sight, how I had recorded his gestures, which usually help memory, according to the Philosopher, in the book "On Memory and Reminiscence." Yet I did not add a single thing that he himself had not said, except that I identified more completely than he had the different books of the Philosopher. Otherwise I did not add anything, except that I added references to his quotations. This work was read and composed in Paris, the year of the Lord 1273, between Easter and Pentecost, in the presence of certain Masters and Baccalaureates in Theology and other friars, numbering a hundred and sixty.