Imagining the End: Visions of

Collectanea in sacram Apoclypsin D. Ioannis Apostoli

 (Venice, 



). In

his 

praefatio

 (f. IIIrv) Coelius divides his seven 

tempora

 as follows ( Joachim’s divisions are given

in parentheses): (



) the time of  the Apostles contained in Apocalypse 



–



 (J–Apocalypse 



: 



–



: 



); (



) the time of  the martyrs in Apocalypse 



–



 (J–Apocalypse 



: 



–



, 



); (



) the time of

heretics in Apocalypse 



–



 (J–Apocalypse 



: 



–



, 



); (



) the time of  the Muhammad and

other heretics and hypocrites in Apocalypse 



–



 (J–Apocalypse 



: 



–



, 



); (



) the time

of  the Turks and ‘new heretics’ (=Reformers) in Apocalypse 



–



 (J–Apocalypse 



: 



–



,



); (



) the time of  the 

magnus Antichristus

 in Apocalypse 



–



 ( J–Apocalypse 



: 



–



, 



);

and (



) the earthly sabbath in Apocalypse 



–



 ( J–Apocalypse 



: 



–



). The major difference

between the two commentators comes in times (



) and (



), which can be partly explained by

Joachim’s inclusion of  the eighth 

tempus

 figured in Apocalypse 



: 



–



, 



, representing the

era of  the heavenly Jerusalem that lies beyond history. Where did Coelius get his Joachite

division? Although he does cite Joachim himself  at least once (see f. 



r), in the preface he

says he depends on a ‘Codex vetustissimus, incerto auctore … qui primam mihi in Apocalypsin

fenestram aperuit, ab audaciore eius tractatione abstinuissem’ (f. IIIv).



. Like Serafino, Coelius also identifies the falling star of  Apocalypse 



: 



–



 with a heretical

doctor (=Luther), who fell away from the Church and seduced many (f. 



rv). Nevertheless,

his exegesis is less systematically anti-Lutheran than Serafino’s.



. Coelius, 

Collectanea

 (f. IIIv): ‘Septimum sabbati est, hoc est, quietis, & communis pacis,

in quo velut ex mortuis rediviva renascetur post Antichristi magni interitum ecclesia, quando

omnis Israel salvus erit. Quod etsi per Gog, & Magog turbandum sit, brevis tamen ea turbatio

fiet, priore aurea etate redeunte. post quod non erit tempus amplius.’



. See the interesting discussion in 

Collectanea

, f. 



v. Coelius says that the whole fourth

tempus

 is that of  Islamic persecution of  the Church; see the discussion of  the fourth seal

(Apocalypse 



: 



–



) in ff. 



r–



v.



. On the three, as against Joachim’s two, orders of