15. All true philosophers worshiped a single God. That is why even Socrates was killed: in his reverence for one God, he forbade sacrifices to Apollo. It is true that Plato argued with him to flee. "May it never happen," answered Socrates, "that I deny a truth I have asserted!" And so Plato did not interfere with his execution: he even blushed for having suggested flight. The worship of God is the dutiful expression of faith. Hence Tullius says that propriety consists in the cult of the gods. It is not fitting that he say "of the gods." The angels are not called gods in Scriptures, lest they be venerated as gods, but men are called gods: God hath stood in the congregation of gods, that is, of men, not of angels. Now, the worship of God consists in praise and sacrifice. 15. Omnes veri philosophi unum Deum coluerunt. Unde etiam Socrates, quia prohibebat, sacrificium fieri Apollini, interfectus fuit, cum coleret unum Deum. Verum est, quod Plato suasit sibi fugam. «Absit, inquit Socrates, ut negem veritatem, quam asserui»; et ideo Plato non interfuit morti eius, erubescens, quod suasisset sibi fugam. Cultus Dei pietas est fidei. Unde dicit Tullius, quod pietas consistit in cultu deorum. Non placet, quod dicit deorum. Scriptura nunquam vocat Angelos deos, ne venerentur sicut dii, sed homines dicuntur dii: Deus stetit in synagoga deorum , id est hominum, non Angelorum. Cultus autem Dei consistit in laude et sacrificio.
16. The manner in which sacrifice was introduced is seen in the fact that Abel offered a sacrifice by faith, and so did Noah, of whose offering it is said: The Lord smelled the sweet odor. And these sacrifices represented that which Christ offered on the cross. Hence it is said, the Lord smelled: God was appeased by the death of His only Son. By contrast, the demons, because of their pride, seek to be worshiped as God Himself, in order to obtain on earth the honor they could not have in heaven, and because men are farthest removed from God. A man who makes such sacrifices offers the blood of Christ, in that it was shed in order to appease the Father. 16. Quomodo autem sacrificium introductum sit videtur, quod per fidem Abel obtulit sacrificium et Noè, de quo dicitur: Odoratus est Dominus odorem suavitatis . Et significabant haec sacrificia sacrificium Christi, quod in cruce fecit; et ideo dicitur Dominus odorare, ut Deus placaretur per mortem Unigeniti. -- Daemones autem propter superbiam suam volunt coli ut Deus, ut habeant in terra quod habere non potuerunt in caelo; et quia maxime alienantur homines a Deo. -- Sanguinem Christi offert qui facit talia sacrificia, eo quod effusus fuit ad placandum Patrem.
17. But the sacrifice of praise imposes upon the heart something naturally related to judgment: it is concerned with a command of nature; and in this all true philosophers agree. Hence he [Aristotle] says that "whoever doubts whether parents are to be honored and God is to be venerated, is deserving of punishment." 17. Sacrificium autem laudis in corde naturale iudicatorium dictat, et est de dictamine naturae; et in hoc consenserunt omnes veri philosophi. Unde dicit ille, quod «qui dubitat, utrum parentes honorandi sint, et Deus venerandus, poena dignus est».
1. Form of Common Life
18. The second element is the form of common life, expressed thus: See thou never do to another what thou wouldst hate to have done to thee by another . This is written in the heart by eternal law. From this natural law come other laws and rules as beautiful sprouts. But why do you refuse to be hung, and hang the thief? The answer: better to hang the thief than to damage the community. As for Jonas, he condemned himself to be thrown into the sea. 18. Secundus modus est forma convivendi, ut: «Quod tibi non vis fieri, ne facias alteri» . Hoc in corde scriptum est per legem aeternam. Ex hac naturali lege emanant leges et canones, pullulationes pulcrae. Sed quid? Tu non vis suspendi, et latronem suspendis? Dicendum, quod latro prius debet suspendi, quam ut respublica laedatur; Ionas contra se dedit sententiam, ut proiiceretur in mare.
2. Proper Rule of Leadership
19. The third element is the proper rule of leadership , that is, how a leader must behave in relation to his followers, and conversely. And this right rule derives from the first truth: that the people must help the one who is punishing and avenging; while the leader must not seek his own good, but that of the community. The Philosopher says that in this does the tyrant differ from the leader: that the tyrant seeks his own good, as did Herod who, when his throne was threatened, massacred children; while the true leader strives toward the common good. And yet, today, there is a great abomination prevailing among those who command: for no helmsman is allowed on a ship unless he knows how to steer. Why then is a man placed at the head of a state when he does not know how to govern? That is why the state is poorly ruled when its leaders are appointed by heredity. David was most holy; Solomon, although extremely addicted to the pleasures of the flesh, was yet wise; but Roboam was a fool, for he divided the kingdom. It is through the devil's doing that the Romans chose Diocletian. They were to elect a man eating from an iron table, and they found him eating from a ploughshare; but later he committed many evil deeds. Hence, as often as the Romans elected their leaders, they chose the most wise,{ and then the state was properly governed; but after they had established succession by heredity, everything was ruined. 19. Tertia est norma praesidendi, id est qualiter princeps ad populum debet se habere, et e converso. Et haec emanat a veritate prima: quia populus debet assistere punienti et vindicanti; princeps non debet suam utilitatem quaerere, sed rei publicae. Philosophus dicit, quod differt tyrannus et princeps: tyrannus quaerit propriam utilitatem, sicut Herodes , qui, timens privari regno suo, saevit in pueros; princeps autem communem utilitatem intendit. Tamen hodie magna abominatio est in his qui praesunt, quia in navi non ponitur rector, nisi habeat artem gubernandi; quomodo ergo in republica ponitur ille qui nescit regere? Unde quando per successionem praesunt, male regitur respublica. David fuit sanctissimus; Salomon, etsi lubricissimus, tamen sapiens; Roboam stultus, quia divisit regnum . Romani per artem diaboli elegerunt Diocletianum. Debebant eligere comedentem super mensam ferream et invenerunt comedentem illum super vomerem; qui postmodum multa mala fecit. Unde quamdiu Romani illos qui praeessent, elegerunt, sapientissimos elegerunt; et tunc bene gubernata est respublica; sed postquam ad successionem venerunt, totum fuit destructum.
20. The final element is the right of judicial opinion, so that a man may know how to judge about any matter, as regards persons, things and actions. All these judgments flow from the first truth. 20. Ultimum est censura iudicandi, ut homo sciat, quid de quacumque re sit iudicandum, quod spectat ad personas, ad res, ad modum agendi. Haec omnia manant a veritate prima.
21. But in all these things, reason went on a rampage, metaphysics ran riot: for some philosophers supposed an eternal world, reasoning that an eternal cause implied an eternal effect: and they were mistaken about the first cause. Likewise, mathematicians were originally concerned with numbers, but later came to study the influences and secrets of the heart. Scientists knew about bodies and minerals and said: "Art imitates nature," and we know the secrets of nature, and so we will make for you gold and silver. Likewise, grammarians held the whole world spellbound with their poems and fables, until such time as the saints came to refute them. In the same fashion, logicians made the whole world mad with their sophistries and false statements. Again, orators became so delighted with the color of their speech that they claimed God's kingdom was made of nothing else: and yet, eloquence is soon taken out of this world. But the moral art was not so abused because it does not depend upon speculation alone; and yet jurisprudence went wild because of avarice, and lawsuits that were supposed to be concluded according to right, are stretched out endlessly through legal pretexts and subtleties, while the intention of justice had been to bring them to a close. 21. Sed in his omnibus luxuriata est ratio; luxuriata est metaphysica: quia quidam posuerunt, mundum aeternum, quia, si causa aeterna, et effectus aeternus; et isti male senserunt de causa prima. Similiter mathematici primo sciverunt numeros et postea ad influentias et secreta cordium venerunt. Naturales sciverunt et de corporibus et mineralibus et dixerunt: «Ars imitatur naturam»; et nos scimus secreta naturae: ergo nos faciemus vobis aurum et argentum. Similiter gram- matici poésibus et fabulis suis tenuerunt totum mundum, quousque venerunt Sancti contra eos. Similiter logici cum suis sophismatibus et suis facibus positionibus fecerunt mundum insanire. Similiter rhetores ita delectabantur in colore sermonis, ut non aliud esse regnum Dei dicerent: tamen sublata est modo de medio. Ars moralis non ita luxuriata est, quia non in sola speculatione stat; sed scientia iuris multum luxuriatur propter lucrum; et causae, quae deberent terminari per ius, modo per allegationem et subtilitatem iuris fiunt immortales, cum tamen intentio iuris sit causas rescindere.
22. These are the nine luminaries enlightening the soul, to wit, the truth of things, words and actions: of things, that is, of essences, of figures, and of natures: in their "suchness" referring to hidden differences, in their quantity referring to manifest proportions, in their nature referring to mixed properties. — The truth of words is threefold, in regard to expressions, arguments, and persuasions: first, in regard to expressions concerning mental concepts; second, in regard to arguments drawing rational agreement; third, in regard to persuasions producing inclinations of the heart. The first is the object of grammar, the second of logic, and the third of rhetoric. The truth of actions is threefold: in regard to proprieties, activities, and lawful relationships. Proprieties are concerned with the observance of conventions; activities depend upon intellectual speculations; relationships are based on civil law. Philosophers offered these nine sciences and gave examples of them. But God has manifested it to them. Later, they sought to reach wisdom, and truth was leading them: and they promised to procure wisdom, that is, beatitude, that is, an intellect having attained its goal. They promised it, I mean, to those who would follow them. 22. Haec sunt novem lumina illustrans animam, scilicet veritas rerum, vocum, morum: rerum, scilicet essentiarum, figurarum, naturarum quantum ad quidditatum differentias occultas, quantum ad quantitatum proportiones manifestas, quantum ad naturarum proprietates mixtas. Primo metaphysica, secundo mathematica, tertio naturalis seu physica. -- Veritas vocum tripliciter: quantum ad locutiones, argumentationes, persuasiones; primo, quantum ad locutiones indicantes mentis conceptus; secundo quantum ad argumentationes trahentes mentis assensus; tertio, quantum ad persuasiones inclinantes mentis affectus; prima grammatica, secunda logica, tertia rhetorica. -- Veritas morum tripliciter: quantum ad modestias, industrias, iustitias: modestas, quantum ad exercitationes consuetudinales; industrias, quantum ad speculationes intellectuales; iustitias, quantum ad leges politicas. Prima virtus consuetudinalis, secunda virtus intellectualis, tertia virtus iustitialis. -- Has novem scientias dederunt philosophi et illustrati sunt. Deus enim illis revelavit Postmodum voluerunt ad sapientiam pervenire, et veritas trahebat eos; et promiserunt dare sapientiam, hoc est beatitudinem, hoc est intellectum adeptum; promiserunt, inquam, discipulis suis.
D. Light Separated from Darkness
23. Now the fourth consideration is this: how did they come to the point at which light was separated from darkness? Indeed, by separating themselves from darkness, they turned toward light. But this comes about in such a way that the soul turns itself first toward itself, then toward spiritual intelligences, and finally toward eternal reasons. 23. Quarta ergo consideratio est, quomodo venerunt ad hoc, in quo lux separata est a tenebris ; separando enim se a tenebris, converterunt se ad lucem. Sed hoc ita fit, ut anima convertat se primo super se; secundo, super Intelligentias spirituales; tertio, super rationes aeternas.
1. Animal Potency
24. First, then, a man needs to consider himself, not as with the material eye that sees itself only through some reflection from a mirror, but as with the mental eye that first sees itself and then sees other things. But for this there is necessarily a turning toward potencies and toward acts. Now, the soul has three potencies, animal, intellectual and divine, corresponding to the threefold eye, of the flesh, of reason and of contemplation. The first watches, the second is obscured, and the third is completely blind. The animal potency has two aspects: it considers either the objects of the particular and the common senses, or sensible imaginings, and so it consists in senses and imagination. The intellectual potency, likewise, has two aspects: it considers either universal abstract reasons, abstracting for instance from place, time and size; or it is lifted up to separate spiritual substances. And so there are two powers, reason and understanding: through reason, the soul gathers; through understanding, it knows itself and the spiritual substances; and then it becomes interior to these intelligences, it enters their aeviternity. Similarly, the divine operation or potency is twofold: the one which turns itself toward the vision of divine displays, the other, to the savoring of divine favors. The first is brought about through understanding, the second, through the unitive power, which is secret and of which they knew little or nothing. 24. Primo ergo oportet se considerare, non sicut oculus carnis, qui non videt se nisi per quandam reflexionem a speculo, sed sicut oculus mentis, qui primo videt se et postmodum alia. Sed ad hoc oportet, ut convertat se super potentias et super actus. Habet enim anima tres potentias: animalem, intellectualem, divinam, secundum triplicem oculum: carnis, rationis, contemplationis. Primus viget, secundus caligat, tertius excaecatus est. -- Potentia animalis duplex est: vel in obiecta sensuum particularium et sensus communis, vel in phantasmata sensibilium, et sic est sensus et imaginatio. -- Intellectualis etiam est duplex: aut ut considerat universales rationes abstractas, ut abstrahit a loco, tempore et dimensione; aut ut elevatur ad substantias spirituales separatas; et sic sunt duae potentiae, scilicet ratio et intellectus: per rationem confert, per intellectum cognoscit se et substantias spirituales; et tunc ingerit se Intelligentiis, et tunc intrat aeviternum ipsarum. -- Similiter operatio vel potentia divina duplex est: una, quae se convertit ad contuenda divina spectacula; alia, quae se convertit ad degustanda divina solatia. Primum fit per intelligentiam, secundum per vim unitivam sive amativam, quae secreta est, et de qua parum vel nihil noverunt.
25. Hence, there are three powers and six operations; and when the soul sees all these objects, thus returning upon itself, there comes about a certain mirror most beautiful and pure, in which it sees something pertaining to lightning and splendor, as in a polished mirror the image may be seen. But for this there is need of opacity, either natural or artificial, natural as in a steel mirror, artificial as in a glass mirror with a backing of lead. Second, there is need of polishing through which the mirror receives the form or image. Third, there is need of brightness, for at night a mirror gives no reflection. Likewise, in the soul there are lesser virtues whose function is to retain light, lest it run through; there are intermediate virtues that act like polishes; and there are higher virtues like crowning brightnesses: and in this sense the soul is a mirror. 25. Ergo triplex est potentia, et sex sunt operationes; et quando haec omnia obiecta videt anima, sic rediens super se, fit speculum quoddam pulcherrimum et tersum, in quo videt quidquid est fulgoris et pulcritudinis, sicut in speculo polito videtur imago. Sed ad hoc requiritur opacitas naturalis, vel artificialis: naturalis, ut in speculo de chalybe; artificialis, ut in plumbo supposito vitro; secundo requiritur politio, per quam formam vel imaginem recipit; tertio requiritur splendor, quia in nocte speculum nihil reddit. Similiter in anima sunt virtutes inferiores tanquam tenentes lumen, ne defluat; mediae sunt sicut politiones; supremae sunt sicut splendores supervenientes: et sic est anima speculum.
26. But it is fitting that we have a second level, to correspond to beautiful forms, those with an inner analogy to the heavenly lights, such as the angels: for if [the soul] were to raise itself immediately to the divine splendors, it would be sent right back. But the angels are both light and mirror: and in order to contemplate them, the soul is lifted up in three ways. For the angels have lesser powers by which they regulate the movements of higher bodies and exert their influence upon worldly matters: and this is the opinion of philosophers. — Indeed, it is a fact that "a cause is higher than its effect," and also that the living or animate being comes about or is engendered with regard to the influence of heavenly beings: so also is the soul. If, then, the animate being is superior to the inanimate, it necessarily follows that the former has a cause other than these bodies: and this cause is the influence of angels, combined with that of the heavenly bodies. Hence, this results from the governing power of the intellectual substance exerting its influence upon the motion of the globe which it rules. — For others, angels were as many as the number of motions because of a natural inclination toward motion. — Others again supposed only ten intelligences, drawing from the consideration of their influence: and they produced insanities and controversies. An angel can well exist without motion. 26. Sed oportet, ut habeamus secundum gradum, quod apponatur pulcris formis, scilicet luminibus caelicis sibi proportionatis, ut Angelis, quia, si statim se elevaret ad divinos fulgores, reverberaretur. Angeli autem sunt et lumina et specula; ad quos contemplandos tripliciter elevatur anima. -- Habent enim Angeli virtutes infimas, per quas regulant motus nobilium corporum et influunt in mundialia; et hoc est positio philosophorum. Constat enim, quod «causa nobilior est suo effectu»; et constat, quod ad influentiam corporum caelestium fit vel generatur vivum et animatum: ergo et anima. Si ergo animatum nobilius est non animato: ergo necesse est, ut habeat aliam causam quam illa corpora. Et illa est influentia Angelica cum influentia corporum caelestium. Unde per regimen substantiae intellectualis, influentis super motum orbis, quem regit, fit hoc. -- Alii posuerunt, quod Angeli essent numerati secundum numerum motuum propter inclinationem naturalem ad motum. -- Alii posuerunt decem Intelligentias solum, considerantes earum influentias; et fecerunt insanias et contentiones. Angelus bene potest esse sine motu.
27. Again, there are in angels some virtues related to rational souls through which they govern men. Indeed, they are the conveyors of light and the uplifters of intelligences so that illuminations may be received. And so there is in them a conveying power, because they are a certain light and a certain transparency, and they temper the divine light within themselves for our sake, so that it may be proportioned to us. Secondly, there is in them an uplifting power through which they make us able, by condescending to us and raising us up, to receive this particular radiation, and yet not as achieving it themselves. Finally, there is in them a supreme power through which they turn themselves to God in the act of receiving splendors, and the eternal light they love; and all things lead back to this light in order that they may tend toward God through love and praise. Hence in Job: Where were you ... while the morning stars sang in chorus and all the sons of God shouted for joy? And all this corresponds with the philosophers' opinions. Again, by this very fact, the angels are to give thanks. When the soul sees all this, it becomes interior to the angels, and it enters their world. 27. Item, sunt virtutes in Angelis ad animas rationales, per quas regunt homines. Sunt enim delatores luminum et elevatores intellectuum ad suscipiendas illuminationes. Est ergo in eis virtus delativa, quia sunt quaedam lumina et quoddam pervium, et contemperant in se nobis divinum radium, ut proportionetur nobis. -- Secundo modo est in eis virtus elevativa, qua nos aptant per condescensionem et sublevationem ad illum radium suscipiendum, non tanquam perficientes. -- Item, est in eis virtus suprema, qua se ad Deum convertunt in susceptione splendorum et aeternae lucis, quam amant; et omnia reducunt ad ipsam, ut tendant in Deum per amorem et laudem. Unde in Iob: Ubi eras, cum me laudarent astra matutina, et iubilarent omnes filii Dei? . Et hoc totum senserunt philosophi. Item, Angeli sunt ex hoc gratias acturi. -- Quando hoc videt anima, ingerit se Angelis et intrat saeculum ipsorum.
28. The third level consists in this, that the intellect itself, considering the conditions of being in the light of the relationship between cause and caused, moves itself up from the effect to the causes and passes over to eternal reasons. Now, the cause is different from the caused effects: because the first cause is the first being and the caused thing is a produced being; the first cause is a simple being and the caused thing a composite being; the first cause is pure act, and the caused thing a mixed being; the first cause is a fixed being, and the caused thing a. variable being; the first cause is the absolute being, and the caused thing a contingent being; the first cause is a perfect being, and the caused thing a diminished being. All these statements are most certain. 28. Tertius gradus est, quod ipse intellectus, considerans conditiones entis secundum relationem causae ad causatum, transfert se ab effectu ad causas et transit ad rationes aeternas. Differt causa a causatis: quia prima causa est ens primum, causatum ens productum; causa prima est ens simplex, causatum compositum; causa prima est ens purum, et causatum permixtum; causa prima est ens fixum, et causatum variatum; causa prima est ens absolutum, et causatum alligatum; causa prima est ens perfectum, causatum diminutum. Haec ergo sunt certissima.
29. But intelligence is led to this light in a threefold manner: by reasoning, testing, and understanding; rationally, experimentally, and understandingly. Through the rational way, as follows: if there is a produced being, there must be a first being, for an effect supposes a cause. If indeed there exists a being which is dependent upon another, in the likeness of another, and for the sake of another, then there must exist a being that is of itself, according to itself, and for itself. — If a composite being exists, there must exist a simple being from which it has being, for as soon as being is removed from simplicity, it falls into composition. — If a mixed being exists, there must exist a pure being, for nothing created is pure. — If a being with intrinsic variation exists, there must exist a fixed being, for the movable is led back to the immovable. For when the hand moves, the arm is motionless; and when the arm moves, the shoulder is motionless: and so whatever moves is always moved by something fixed. — If we suppose a contingent being, there must exist an absolute being: for every creature is dependent upon one genus from among the predicaments; but when things are dependent, they cannot give being to each other: and so there must be an absolute being from which they receive being. — If a diminished being exists, there must exist a perfect being. And along this road the Philosopher proceeds to demonstrate that the world is eternal, arguing that local circular motion, being perfect, precedes any movement or change. But I answer: it should be said that the perfect must exist before the diminished only if we speak of the unqualifiedly perfect, and not of the perfect within a genus, which is the case with local motion. Thus intelligence is carried along in the act of rational thought. 29. Intelligentia autem fertur in hanc lucem tripliciter: ratiocinando, experiendo, intelligendo; rationabiliter, experimentaliter, intelligentialiter. -- Per viam rationis sic. Si est ens productum: ergo est ens primum, quia effectus ponit causam. Si enim est ens ab alio, secundum aliud et propter aliud: ergo est ens a se, secundum se et propter se. -- Item, si est ens compositum, necesse est, esse simplex, a quo habet esse, quia esse, quod recedit a simplicitate, cadit in compositionem. -- Item, si est ens permixtum, necesse est, esse ens purum, creatum autem nullum purum. -- Item, si est ens secundum se variatum, necesse est, esse fixum, quia mobile reducitur ad immobile. Mota enim manu, stat cubitus; et moto cubito, stat humerus; et sic semper quod movetur movebitur per aliquod fixum. -- Item, si est dare alligatum: ergo et absolutum; omnis enim creatura alligata est alicui generi praedicamentorum; sed quod alligatum est, unum non dat alteri esse: ergo necesse est, absolutum esse, a quo recipiant esse. -- Item, si est ens diminutum, necesse est, esse ens perfectum. -- Et hac via procedit Philosophus ad ostendendum mundum aeternum, quia omnem motum et mutationem praecedit motus localis circularis, quia perfectus est. Sed respondeo: dicendum, quod verum est, quod perfectum est ante diminutum, loquendo de perfecto simpliciter, sed non de perfecto in genere, qualis est motus localis. -- Et sic fertur intelligentia ratiocinando.
30. Likewise, it is carried along in the act of testing, as follows: the product is defective in regard to its origin; and so is the composite in regard to the simple; and again, the mixed in regard to the pure, and so also with the others; and hence they are called privations. But "privations are not known, except through their dispositions." ! "By means of the straight line, we know both itself and the curved." And if "every knowledge proceeds from a pre-existing knowledge," it necessarily follows that intelligence is perceived in itself, and that it possesses a certain light through which it knows the first being. 30. Fertur similiter experiendo sic: productum respectu primi defectivum est; similiter compositum respectu simplicis; similiter permixtum respectu puri, et sic de aliis; ergo dicunt privationes. Sed «privationes non cognoscuntur nisi per habitus suos». «Iudex enim est rectum sui et obliqui». Et si «omnis cognitio fit ex praeexistenti cognitione»: ergo necessario intelligentia experitur in se, quod habeat aliquod lumen, per quod cognoscat primum esse.
31. And so, these principles being presupposed, the intelligence understands and says that the first being exists, and that the notion of being properly fits nothing but the first being, and that all things receive being from it, because this predicate is found in none but the first being. Likewise, simple being is unqualifiedly perfect being: hence it follows that nothing better can be understood. Wherefore God cannot be conceived as non-existing, as Anselm proves.^ 31. Sic igitur, his praesuppositis, intellectus intelligit et dicit, primum esse est, et nulli vere esse convenit nisi primo esse, et ab ipso omnia habent esse, quia nulli inest hoc praedicatum nisi primo esse. Similiter simplex esse est simpliciter perfectum esse: ergo est quo nihil intelligitur melius. Unde Deus non potest cogitari non esse, ut probat Anselmus.
32. When the soul sees this in a more familiar way, first through reasoning, then through experiencing and finally through understanding, it may come to rest at this point. And so, by reasoning, inferences are drawn from opposites: if there is a later being, there is a first; if there is a composite, there is a simple, etc. By experience [conclusions are drawn], because privations are not known except by positing their cause, and these six [arguments] are brought about by the method of defect and privation. By understanding, because the existence of such things as first being and simple being cannot be hidden to the soul. Again, the soul considers this being as having substance, power and operation, respectively first, most pure and most simple, and likewise with the other six; as containing within itself oneness, truth, and goodness, respectively first, most pure, and most absolute, and likewise with the other six; as having constancy, beauty and goodness, respectively first, most pure, and most absolute; as having memory, intelligence, and will, according to these six; as having life, wisdom, and joy, according to these six: and then it understands that it is good in its very essence, and that all things are led to beatitude through it, and hence that it is supremely desirable and must be supremely desired: and in doing such a thing, the soul comes to rest with this same being. 32. Quando anima videt hoc familiarius, primo ratiocinando, secundo experiendo, tertio intelligendo; ibi potest quiescere. Unde ratiocinando infert per oppositum; si est posterius, est prius; si est compositum, est simplex etc.; experimentaliter, quia privationes non cognoscuntur nisi in positione causae, et illa sex dicuntur per modum defectus et privationis; intelligentialiter, quia non possunt latere animam, ut primum esse est, simplex esse est etc. -- Item, considerat illud esse, ut habet substantiam, virtutem et operationem, ut primam, purissimam, simplicissimam, et sic de aliis sex; ut est in eo unitas, veritas, bonitas, ut prima, ut purissima, ut absolutissima, et sic de aliis sex; ut habet firmitatem, speciositatem, bonitatem, ut primam, purissimam, et absolutissimam; ut habet memoriam, intelligentiam et voluntatem, secundum illa sex; ut habet vitam, sapientiam, iucunditatem, secundum illa sex; et tunc intelligit, quod est bonum per essentiam, et omnia per illud beatificantur, et ideo summe appetibile et summe debet appeti; et hoc faciendo conquiescit.
33. And so, first the soul sees itself as a mirror, then it sees the angels or intelligences as luminaries and conveying media. In other words, it sees within itself as in a mirror, and within intelligence(s) as in a medium which conveys the eternal light and leads to contemplation. Finally, it looks upon eternal light as the original fountainhead, in the six manners explained above, and this, through reason, experience, and understanding.! And while it sees this and rises to divine contemplation, it declares itself in possession of an intellect having reached its goal, which the philosophers had promised: and this is the objective toward which truth leads. Yet, it is through the virtues that we must reach it, as the philosophers did. When they discovered it was impossible to attain such a high summit except through the virtues, they turned to the teaching of these same virtues, as did Socrates. Wherefore a man is reputed as having spoken not so well of these when he is content with speaking only: but Socrates acted them out because he saw that the intellect could not reach this point unless the soul had been cleansed. 33. Primo ergo anima videt se sicut speculum, deinde Angelos sive Intelligentias sicut lumina et sicut medium delativum; sive videt in se sicut in speculo, in Intelligentia sicut in medio delativo lucis aeternae et contemperativo; deinde in luce aeterna tanquam in obiecto fontano, quantum ad illas sex conditiones dictas, et rationabiliter et experimentaliter et intelligentialiter. -- Dum haec igitur percipit et consurgit ad divinum contuitum, dicit, se habere intellectum adeptum, quem promiserunt philosophi; et ad hoc veritas trahit. -- Sed tamen per virtutes oportet devenire, sicut fecerunt philosophi; quando viderunt, quod tam alte non posset perveniri nisi per virtutes, converterunt se ad docendum illas, ut fecit Socrates; unde reputatur minus bene dixisse, eo quod tantum de illis dixit; sed hoc fecit, quia videbat, quod ad illum intellectum non potest perveniri, nisi anima sit purgata.