Itinerarium mentis in deum the journey of the mind into god

 

 

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credunt, ut intelligant, ducit in perturbationem, ut impleatur illud propheticum:^1 Illuminans tu mirabiliter a montibus aeternis, turbati sunt omnes insipientes corde.	believe, so as to understand, into confusion [perturbationem], to fulfill that prophetic (word):^1 Thou illuminating from eternal mountains, have unsettled [turbati sunt] all the foolish of heart.
CAPUT IV   DE SPECULATIONE DEI IN SUA IMAGINE DONIS GRATUITIS REFORMATA	CHAPTER IV   ON THE SIGHT OF GOD IN HIS IMAGE REFORMED BY GRATUITOUS GIFTS
1. Sed quoniam non solum per nos transeundo, verum etiam in nobis contingit contemplari primum principium; et hoc maius est quam praecedens: ideo hic modus considerandi quartum obtinet contemplationis gradum. Mirum autem videtur, cum ostensum sit,^2 quod Deus sit ita propinquus mentibus nostris, quod tam paucorum est in se ipsis primum principium speculari. Sed ratio est in promptu, quia mens humana, sollicitudinibus distracta, non intrat ad se per memoriam; phantasmatibus obnubilata, non redit ad se per intelligentiam; concupiscentiis illecta, ad se ipsam nequaquam revertitur per desiderium suavitatis internae et laetitiae spiritualis. Ideo totaliter in his sensibilibus iacens, non potest ad se tanquam ad Dei imaginem reintrare.	1. But since not only when passing-over through ourselves, but also in ourselves, does it happen that the First Principle is contemplated; and this is greater than the preceding: for that reason this fourth manner of considering reaches [obtinet] the step of contemplation.  Moreover it is wonderful to see, when it is shown,^2 that God is so close to our minds, because to so few does it belong to gaze upon [speculari] the First Principle in their very selves.  But the reason (for this) is easy [in promptu], because the human mind, distracted by cares [sollicitudinibus], does not enter into itself through memory; beclouded [obnubilata] by phantasms, it does not go back towards itself through intelligence; enticed by concupiscences, it turns back not at all towards itself through a desire for internal savor and spiritual gladness.  For that reason lying down [iacet] totally in these senses, it cannot reenter into itself as into an image of God.
2. Et quoniam, ubi quis ceciderit, necesse habet ibidem recumbere, nisi apponat quis et adiiciat, ut resurgat;^3 non potuit anima nostra perfecte ab his sensibilibus relevari ad contuitum sui et aeternae Veritatis in se ipsa, nisi Veritas, assumpta forma humana in Christo, fieret sibi scala reparans priorem scalam, quae fracta fuerat in Adam.	2. And since, where one has fallen, there he will inevitably fall down again, unless someone places himself nearby and lies by his side, to raise him;^3 our soul could not be perfectly revealed by these senses to survey itself and the eternal Truth in its very self, unless the Truth, having assumed a human form in Christ, became by Its own power [fieret sibi] the stairway repairing the prior stairway, which had been broken in Adam.
Ideo, quantumcumque sit illuminatus quis lumine naturae et scientiae acquisitae, non potest intrare in se, ut in se ipso delectetur in Domino, nisi mediante Christo, qui dicit:^4 Ego sum ostium. Per me si quis introierit, salvabitur et ingredietur et egredietur et pascua inveniet. Ad hoc autem ostium non appropinquamus, nisi ipsum credamus, speremus et amemus. Necesse est igitur, si reintrare volumus ad fruitionem Veritatis tanquam ad paradisum, quod ingrediamur per fidem, spem et caritatem mediatoris Dei et hominum Iesu Christi, qui est tanquam lignum vitae in medio paradisi.	For that reason, however so much one be illuminated by the light of nature and acquired knowledge, one cannot enter into himself, to delight in the Lord in his very self, unless by means [mediante] of Christ, who says:^4  I am the door.  He who goes within through Me, shall be saved and he will step in and out and find pasture.  Moreover we do not approach towards this door, unless we believe, hope and love.  It is therefore necessary, if we want to reenter to the enjoyment [fruitionem] of Truth as to Paradise, that we step in through faith, hope and love of the Mediator of God and men, Jesus Christ, who is as the Tree of life in the midst of Paradise.
3. Supervestienda est igitur imago mentis nostrae tribus virtutibus theologicis, quibus anima purificatur, illuminatur, et perficitur, et sic imago reformatur et conformis supernae Ierusalem efficitur et pars Ecclesiae militantis, quae est proles, secundum Apostolum, Ierusalem caelestis. Ait enim:^5 Illa quae sursum est Ierusalem libera est, quae est mater nostra.  — Anima igitur credens, sperans et amans Iesum Christum, qui est Verbum incarnatum, increatum et inspiratum, scilicet via, veritas et vita; dum per fidem credit in Christum tanquam in Verbum increatum, quod est Verbum et splendor Patris,^6 recuperat spiritualem auditum et visum, auditum ad suscipiendum Christi sermones, visum ad considerandum illius lucis splendores. Dum autem spe suspirat ad suscipiendum Verbum inspiratum, per desiderium et affectum recuperat spiritualem olfactum. Dum caritate complectitur Verbum incarnatum, ut suscipiens ab ipso delectationem et ut transiens in illud per exstaticum amorem, recuperat gustum et tactum. Quibus sensibus recuperatis, dum sponsum suum videt et audit, odoratur, gustat et amplexatur, decantare potest tanquam sponsa Canticum canticorum, quod factum fuit ad exercitium contemplationis secundum hunc quartum gradum, quem nemo capit, nisi qui accipit,^7 quia magis est in experientia affectuali quam in consideratione rationali. In hoc namque gradu, reparatis^8 sensibus interioribus ad sentiendum summe pulcrum, audiendum summe harmonicum, odorandum summe odoriferum, degustandum summe suave, apprehendendum summe delectabile, disponitur anima ad mentales excessus, scilicet per devotionem, admirationem et exultationem, secundum illas tres exclamationes, quae fiunt in Canticis canticorum. Quarum prima fit per abundantiam devotionis, per quam fit anima sicut virgula fumi ex aromatibus, myrrhae et thuris:^9 secunda per excellentiam admirationis, per . . .	3. Therefore the image of our mind must be clothed-over [superviestienda] by the three theological virtues, by which the soul is purified, illumined, and perfected, and thus the image is reformed and is made conform to the supernal Jerusalem and (made) a part of the Church militant, which is, according to the Apostle, the offspring of the heavenly Jerusalem.  For he said:^5 That one which is on high is that free Jerusalem which is our mother.  —  Therefore the soul, believing, hoping and loving Jesus Christ, who is the incarnate, uncreated and inspired Word, that is the Way, the Truth and the Life: while through faith it believes in Christ as in the uncreated Word, which is the Word and splendor of the Father,^6 it recovers [recuperat] its spiritual hearing and sight, hearing to perceive [ad suscipiendum] the sermons of Christ, sight to consider the splendors of His Light.  While, moreover, by hope it longs to undertake the inspired Word, through desire and affection [affection] it recovers its spiritual smell [olfactum].  While by charity it holds fast [complectitur] the incarnate Word, as one taking [suscipiens] delight from Him and as one passing-over into Him though ecstatic love [amorem], it recovers taste and touch. With which senses having been recovered, while it sees and listens to its Spouse, it smells, tastes and embraces [amplexatur] Him, as a bride can sing repeatedly [decantare] the Canticle of Canticles, which had been written for the exercise of contemplation according to this fourth step, which no one lays hold of, except he who accepts it,^7 because there is more in affective experience than in rational consideration.  For on this step, with its interior senses repaired^8 to sense the Most High Beauty [pulcrum], to hear the Most High Harmony, to smell the Most High Fragrance [odoriferum], to take a taste of the Most High Savor, to apprehend the Most High Delectable, the soul is disposed towards mental excesses, that is through devotion, admiration and exultation, accord to those three exclamations, which are made in the Canticle of Canticles.  Of which the first occurs through an abundance of devotion, through which the soul becomes as a stream of smoke [virgula fumi] (rising) from aromatics of myrrh and incense:^9 the second through excellence of admiration, through . . .
^1  Psalm. 75, 5. seq.  —  Superius pro ut intelligant A vel non intelligunt;  cfr. August., in Ioan. Evang. tr. 36. n. 7, ubi ostenditur, credendum esse, ut intelligatur, quia credendo homo fit idoneus ad intelligendum (Isai. 7, 9. secundum septuaginta interpretes:  Nisi credideritis, non intelligetis). ^2  Cap. praeced.  —  De fundamentis huius cap. cfr. Breviloq. p. II. c. 10. et 12, ubi de anima, in quantum est Dei imago; p. V. c. 4, ubi de tribus virtutibus theologicis; ibid. c. 6. de sensibus spiritualibus; p. II. c. 8, ubi de triplici actu hierarchico et novem ordinibus Angelorum;  Prolog. § 4, ubi de triplici intelligentia Scripturae.  —  Mox pro quod tam paucorum est non pauci recentiores codd. tam paucos. ^3  Isai. 24, 20:  Et corruet et non adiiciet etc.  Maior et melior pars codd. ibidem incumbere, ut resurgat non tam apte licet haec verba habeat August., de Vera Relig. c. 42. n. 79. ^4  Ioan. 10, 9.  —  Ps. 36, 4:  Deletare in Domino etc.  —  Inferius respicitur I. Tim. 2, 5:  Unus et mediator Dei et hominum homo Christus Iesus.  Gen. 2, 9, quod exponens August., VIII. de Gen. ad lit. c. 5. n. 9, ait:  Sic et Sapientia [Prov. 3, 18], idem ipse Christ, lignum vitae est in paradiso spirituali etc.  Cfr. XIII. de Civ. Dei, c. 20. et XX. c. 26. n. 2.  —  Infra post appropinquamus plures codd. prosequuntur:  nisi in Christum credamus, in ipso speremus et eum amemus. ^5  Gal. 4, 26:  Illa autem, quae etc.  —  Mox allegatur Ioan. 14, 6.  —  De triplici statu Verbi vide Breviloq. p. IV. c. 1. in fine.  —  Superius pro purificatur A purgatur (cfr. supra pag. 226, nota 6.), et post reformatur Vat. cum nonnullis edd. addit reficitur. ^6  Cfr. Ioan. 1, 1. et Hebr. 1, 3.  —  Inferius pro auditum ad suscipiendum maior pars codd. auditum suscipiendi. ^7  Apoc. 2, 17:  Nemo scit, nisi etc. ^8   Ita A B C D I P, edd. recuperatis; mox pro videndum ex multis codd. substituimus  sentiendum, A sentiendum vel videndum, C contuendum. ^9  Cap. 3, 6.  —  Secundus loc. est ibid. 6, 9:  Quae est ista, quae progreditur quasi aurora consurgens, pulcra ut luna, electa ut sol.  Tertius ibid. 8, 5.  —  Inferius pro admirandum plures codd., inter quos etiam B, intrandum.  —  Subinde pro consideratum B desideratum.	^1  Psalm 75:5 ff..  —  Above this in place of so as to understand [ut intellegant] A has and/or do not understand [vel non intelligent]; cf. (St.) Augustine, In Ioannis Evangelium, tr. 36, n. 7, where it is show, that it must be believed, to be understood, because by believing man is made fit [idoneus] for understanding (Isaiah 7:9 according to the Septuagint text:  Unless you believe, you shall not understand.). ^2  In the preceding chapter.  —  On the fundamental concepts of this chapter cf. Breviloquium, p. II, chs. 10 and 12, where it concerns the soul, inasmuch as it is the image of God; p. V, ch. 4, where it concerns the three theological virtues; ibid., ch. 6, where it concerns the spiritual senses;  p. II, ch. 8, where it concerns the threefold, hierarchical act and the nine orders of Angels;  the Prologue, § 4, where it concerns the threefold understanding of Scripture.  —  Then in place of because to so few does it belong to [quod tam paucorum est] not a few of the more recent codices have that so few [tam paucos]. ^3  Isaiah 24:20 :  And falls to the ground and will not rise etc..  The majority and better part of the codices have to lie down in the same place, so as to raise him [ibidem incumbere, ut resurgat] not so aptly, though (St.) Augustine uses these words in De Vera Religione, ch. 42, n. 79. ^4  Jn 10:9.  —  Ps. 36:4 : To delight in the Lord etc..  —  Below this there is a reference to 1 Tim. 2:5 : The Number One Mediator of God and Men, Christ Jesus.  Gen. 2:9, which (St.) Augustine explains in De Gen. ad lit., Bk. VIII, ch. 5, n. 9, where he says:  In the same manner even as Wisdom (Prov. 3:18), likewise Christ Himself, is the Tree of Life in the spiritual Paradise etc..  Cf. De civ. Dei, Bk. XIII, ch. 20, and Bk. XX, ch. 26, n. 2.  —  Below after we do not approach [non appropinquamus] very many codices proceed thus:  unless we believe in Christ, hope in Him and love Him [nisi in Christum credamus, in ipso speremus et eum amemus]. ^5  Gal. 4:26 :  But that one, which etc..  —  Then there is a reference to Jn 14:6.  —  On the threefold state of the Word, see Breviloquium, p. IV, ch. 1 at the end.  —  Above this in place of  is purified [purificatur] A has is purged [purgatur] (cf. above p. 226, footnote 6), and after reformed [reformatur] the Vatican edition with not a few of the editions adds remade [reficitur]. ^6  Cf. Jn. 1:1 and Heb. 1:3.  —  Below this in place of  hearing to perceive [auditum ad suscipiendum] a majority of the codices have hearing for perceiving [auditum suscipiendi]. ^7  Apoc. 2:7 :  No know knows, except etc.. ^8  Thus A B C D I P, the editions have recovered [recuperatis]; then in place of see [videndum] we have substituted from many codices sense [sentiendum], A has sense and/or see [sentiendum vel videndum], C survey [contuendum]. ^9  Chapter 3:6.  —  The second quote is ibid., 6:9 :  Who is this, who steps forth like the rising dawn, beautiful as the moon, brilliant as the sun.  The third ibid., 8:5.  —  Below this [on p. 307] in place of admire [admirandum] very many codices, among which is even B, have enter [intrandum].  —  Then in place of considered [consideratum] B has desired [desideratum].

 

 

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quam fit anima sicut aurora, luna et sol, secundum processum illuminationum suspendentium animam ad admirandum sponsum consideratum; tertia per superabundantiam exsultationis, per quam fit anima suavissimis delectationis deliciis affluens, innixa totaliter super dilectum suum.	which the soul becomes as dawn, moon and sun, according to the process of illuminations suspending the soul to admire the Spouse (thus) considered; the third through a superabundance of exultation, through which the soul becomes affluent [affluens] with the most savory delights of delectation, leaning totally upon its Beloved [delectum].
4. Quibus adeptis, efficitur spiritus noster hierarchicus ad conscendendum sursum secundum conformitatam ad illam Ierusalem supernam, in qua nemo intrat, nisi prius per gratiam ipsa in cor descendat, sicut vidit Ioannes in Apocalypsi sua.^1 Tunc autem in cor descendit, quando per reformationem imaginis, per virtutes theologicas et per oblectationes spiritualium sensuum et suspensiones excessuum efficitur spiritus noster hierarchicus, scilicet purgatus, illuminatus et perfectus.  —  Sic etiam gradibus novem ordinum insignitur, dum ordinate in eo interius disponitur nuntiatio, dictatio, ductio, ordinatio, roboratio, imperatio, susceptio, revelatio, unctio,^2 quae gradatim correspondent novem ordinibus Angelorum, ita quod primi trium praedictorum gradus respiciunt in mente humana naturam, tres sequentes industriam, et tres postremi gratiam. Quibus habitis, anima intrando in se ipsam, intrat in supremam Ierusalem, ubi ordines Angelorum considerans, videt in eis Deum, qui habitans in eis omnes eorum operatur operationes. Unde dicit Bernardus ad Eugenium,^3 quod « Deus in Seraphim amat ut caritas, in Cherubim novit ut veritas, in Thronis sedet ut aequitas, in Dominationibus dominatur ut maiestas, in Principatibus regit ut principium, in Potestatibus tuetur ut salus, in Virtutibus operatur ut virtus, in Archangelis revelat ut lux, in Angelis assitit ut pietas ». Ex quibus omnibus videtur Deus omnia in omnibus^4 per contemplationem ipsius in mentibus, in quibus habitat per dona affluentissimae caritatis.	4. Which when attained [adeptis], our spirit is made a hierarch [hierarchicus] to climb thoroughly on high according to its conformity to that supernal Jerusalem, in which no one enters, unless it descends first into the heart by grace, as (St.) John saw in his Apocalypse.^1  Moreover it descends next into the heart, when through reformation of the image, through the theological virtues and through the enjoyments of the spiritual senses and the suspensions of excesses our spirit is made a hierarch, that is purged, illuminated and perfected.  — So also by nine steps of orders is (the soul) marked, while in it, in an orderly manner, there is arranged announcing, dictation, leadership, ordering, strengthening [roboratio], commanding [imperatio], undertaking, revealing [revelatio], anointing [unction],^2 which step-by-step corresponds to the nine orders of Angels, so that the first three of the aforesaid steps look back in the human mind to nature, the three following to skill [industriam], and the last three to grace.  Which when had, the soul by entering into its very self, enters into the supernal Jerusalem, where considering the orders of the Angels, it sees in them the God, who dwelling in them works [operatur] all their activities.  Whence says (St.) Bernard ad Eugenium,^3 that « God in the Seraphim loves as Charity, in the Cherubim knows [novit] as Truth, in the Thrones sits as Equity, in the Dominations dominates as Majesty, in the Principalities rules as Principle, in the Powers guards as Salvation, in the Virtues works as Virtue, in the Archangels reveals as Light, in the Angels assists as Piety ».  From all of which it is seen that God is all in all^4 through contemplation of Him in minds, in which He dwells by the gifts of the most affluent charity.
5. Ad autem speculationes gradum specialiter et praecipue adminiculatur consideratio sacrae Scripturae divinitus immissae, sicut philosophia ad praecedentem. Sacra enim Scriptura principaliter est de operibus reparationis. Unde et ipsa praecipue agit de fide, spe et caritate, per quas virtutes habet anima reformari, et specialissime de caritate. De qua dicit Apostolus,^5 quod est finis praecepti, secundum quod est de corde puro et conscientia bona et fide non ficta. Ipsa est plenitudo Legis, ut dicit idem. Et Salvator noster asserit, totam Legem Prophetasque pendere in duobus praeceptis eiusdem, scilicet dilectione Dei et proximi; quae duo innuuntur in uno sponso Ecclesiae Iesu Christo, qui simul est proximus et Deus, simul frater et dominus, simul etiam rex et amicus, simul Verbum increatum et incarnatum, formator noster et reformator, ut alpha et omega;^6 qui etiam summus hierarcha est, purgans et illuminans et perficiens sponsam, scilicet totam Ecclesiam et quamlibet animam sanctam.	5. Moreover upon the speculations of (these) steps the consideration of Sacred Scripture, divinely sent forth [immissae], is especially and chiefly supported [adminiculatur], just as philosophy was on the preceding.  For Sacred Scripture principally concerns the works of reparation.  Whence it also chiefly deals with faith, hope and charity, though which virtues the soul has to be reformed, and most especially with charity.  Of which the Apostle says,^5 that it is the end of the precept, according to that which is from a pure heart and a good conscience and in an unfeigned faith. It is the fullness [plenitudo] of the Law, as says the same (author).  And Our Savior asserts that the whole Law and the Prophets hang upon these two precepts, that is upon the love [dilectione] of God and of neighbor; which two bow their heads [innuuntur] to the one Spouse of the Church, Jesus Christ, who is at the same time neighbor and God, at the same time brother and Lord, at the same time also King and friend, at the same time uncreated and incarnate Word, our Former and Reformer, as the Alpha and the Omega;^6 who is also the Most High Hierarch, purging and illuminating and perfecting the Bride, that is the whole Church and every [quamlibet] holy soul.
6. De hoc igitur hierarcha et ecclesiastica hierarchia est tota sacra Scriptura, per quam docemur purgari, illuminari et perfici, et hoc secundum triplicem legem in ea traditam, scilicet naturae, Scripturae et gratiae; vel potius secundum triplicem partem eius principalem, legem scilicet Moysaicam purgantem, revelationem propheticam illustrantem et eruditionem evangelicam perficientem;^7 vel potissimum secundum triplicem eius intelligentiam spiritualem: tropologicam quae purgat ad honestatem vitae; allegoricam, quae illuminat ad claritatem intelligentiae; anagogicam, quae perficit per excessus mentales et sapientiae perceptiones suavissimas, secundum virtutes praedictas tres theologicas et sensus spirituales reformatos et excessus tres supradictos et actus mentis hierarchicos, quibus ad interiora regreditur mens nostra, ut ibidem speculetur Deum in splendoribus Sanctorum^8 et in eisdem tanquam in cubilibus dormiat in pace et requiescat, sponso adiurante, quod non excitetur, donec de eius voluntate procedat.	6. Therefore the hierarch of this and the hierarch of the Church is the whole Sacred Scripture, through which we are taught how to be purged, illuminated and perfected, and this according to the threefold law handed down [traditam] in it, that is of nature, of Scripture and of grace; and/or rather according to its threefold principle part, that is the Mosaic law purging, the prophetic revelation brightening and the evangelic teaching [eruditionem] perfecting;^7 or more rather according to its threefold spiritual intelligence: the tropological which purges for honesty of life; the allegorical, which illumines for clarity of intelligence; the anagogical, which perfects through mental excesses and the most savory perceptions of wisdom, according to the aforesaid three theological virtues and reformed spiritual senses and the three above-said excesses and the hierarchic acts of the mind, by which our mind steps back to interior things, to gaze upon God there in the splendors of the Saints^8 and in them as in beds [cubilibus] to sleep in peace and rest, with the Spouse having promised on oath [adiurante], that she (i.e. the mind) will not be roused [excitetur], until she comes forth by His will.
7. Ex his autem duobus gradibus mediis, per quos ingredimur ad contemplandum Deum intra nos tanquam in speculis imaginum creatarum, et hoc quasi ad modum alarum expansarum ad volandum, quae tenebant medium locum,^9 intelligere possumus, quod in divina manuducimur per ipsius animae rationalis potentias naturaliter insitas quantum ad earum operationes, habitudines et habitus scientiales; secundum quod apparet ex tertio gradu.  — Manuducimur etiam per ipsius animae potentias reformatas, et hoc gratuitis virtutibus, sensibus spiritualibus et mentalibus excessibus; sicut patet ex . . .	7. Moreover from these two middle steps, through which we step in to contemplate God within us as in the reflections [speculis] of the images [imaginum] of creatures, and this as if according to the manner of wings outstretched [expansarum] to fly, which hold a middle place,^9 we can understand, that we are lead by hand unto divine things through the powers of the rational soul itself, naturally engrafted [insitas] as much as regards their activities, characteristics and habits of knowledge [habitus scientiales]; according to what appears from the third step. We are also lead by hand through the reformed powers of the soul itself, and this by gratuitous virtues, by the spiritual senses and mental excesses; as is clear from . . .
^1  Cap. 21, 2:  Et ego Ioannes vidi sanctam civitatem Ierusalem novam, descendentem de caelo a Deo etc. ^2  Vat., 3 et 4 cum aliquot codd. unitio, M unio; sed cfr. Dionys., de Eccles. Hierarch. c. 4. § 10. et coll. 22 in Hexaëm. ^3  Sive V. de Considerat., c. 5. n. 12.  [Superius habitans in eis probilioriter respicit verba S. Francesci Expositio in Pater Noster, ubi de Deo in Angelis et Sanctis ait: inhabitans in eis; quod esset convienientissimum, quoniam totum tractatum istum est de speculatione pauperis in deserto]. ^4  Epist. I. Cor. 15, 28. ^5  Epist. I. Tim. 1, 5.  —  Seq. locus est Rom. 13, 10.  Subinde respicitur Matth. 22, 40:  In his duobus mandatis universa Lex pendet et Prophetae. ^6  Apoc. 1, 8; 21, 6. et 22, 13.  —  Cum plurimis et melioribus codd. ante alpha posuimus ut. ^7  Cfr. Breviloq. Prolog. § 1. seq.  —  Pro illustrantem plures codd. illuminantem. ^8  Psalm. 109, 3.  —  Subinde respicitur Ps. 4, 9:  In pace in idipsum dormiam et requiescam: et Cant. 2, 7:  Adiura vos, filiae Ierusalem . . . ne suscietis neque evigilare faciatis dilectam, quoadusque ipsa velit. ^9  Isai. 6, 2:  Duabus [alis] velabant facies eius et duabus velabant pedes eius et duabus volabant.  —  Mox pro in divina maior pars codd., 1 et 2 in divinis, B M N divinis, H K L  ad divina.	^1  Apoc. 21:2 : And I, John, saw the holy city, the New Jerusalem, descending down from Heaven, from God, etc.. ^2  The Vatican text, and editions 3 and 4, with a few codices has uniting [unitio], M union [unio]; but cf. (St.) Dionysius, De Eccles. Hierarch., ch. 4, § 10 and Collation 22 in the Hexaëmeron. ^3  Or De Considerat., Bk. V., ch. 5, n. 12 [Just above this the words dwelling in them [habitans in eis] more probably are a reference to the words of St. Francis in his Expositio in Pater Noster, where of God in respect to the Angels and Saints, he says, indwelling in them [inhabitans in eis], which would be most fitting, since this whole tract concerns the sight of the Poor Man in the desert]. ^4  1 Cor. 15 :28. ^5  1 Tim. 1 :5.  —  The following citation is Rom. 13:10.  Then there is a reference to Mt. 22:40 :  In these two commandments the whole Law and Prophets depend. ^6  Apoc. 1:8, 21:6, and 22:13.  —  With very many and the better codices before alpha [alpha] we have placed as [ut]. ^7  Cf. Breviloquium, Prologue,  § 1 ff.  —  In place of brightening [illustrantem] very many codices have illuminating [illuminantem]. ^8  Psalm 109:3.  —  Then there is a reference to Ps. 4:9 :  In peace unto its very self, I shall sleep and rest: and Cant. 2:7 :  I swear to you, daughters of Jerusalem, do not rouse nor cause to awake the beloved, until she wants to. ^9  Isaiah 6:2 :  With two (wings) they veiled his face and with two they veiled his feet and with two they flew.  —  Then in place of unto divine things [in divina] a majority of the codices, editions 1 and 2, have in divine things [in divinis], B M N have according to divine things [divinis], H K L to divine things [ad divina].