The Mirror of Simple Souls (Notre Dame Texts in Medieval Culture) 9780268014353, 0268014353, 9780268161507

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The Mirror of Simple Souls

Notre Dame Texts in Medieval Culture, vol. THE MEDIEVAL INSTITUTE

University of Notre Dame

John

Van

Engen and Edward

D. English, Editors

6

The Mirror of �imple Souls � Margaret Porette Translated from the French with an Introductory Interpretative Essay by Edmund Colledge, O. S.A.,

J. C. Marler, and Judith Grant and a Foreword by Kent Emery, Jr.

UNIVERSITY

OF

Notre Dame, Indiana

NOTRE

DAME

PRESS

University of Notre Dame Press Notre Dame, Indiana 46556 All Rights Reserved www.undpress.nd.edu

Copyright © 1999 by University of Notre Dame Published in the United States of America Reprinted in 2010

Library of Congress Cataloging-in-Publication Data Porete, Marguerite, ca. 1250–1310. [Miroir des simples âmes. English] The mirror of simple souls / Margaret Porette : translated from the French with an introductory interpretive essay by Edmund Colledge, J. C. Marler, and Judith Grant; and a foreword by Kent Emery, Jr. p. cm. — (Notre Dame texts in medieval culture ; vol. 6) Includes bibliographical references. ISBN 13: 978-0-268-01435-3 (pbk. : alk. paper) ISBN 10: 0-268-01435-3 (pbk. : alk. paper) ISBN 13: 978-0-268-16150-7 (web pdf) 1. Contemplation—Early works to 1800. 2. Spiritual life— Christianity—Early works to 1800. I. Colledge, Edmund. II. Marler, J. C. III. Grant, Judith. IV. Title. V. Series. BV5091.C7P6713 1999 248.2'2—dc21 98-54869

∞ This book is printed on acid-free paper.

Con tents �

Foreword: Margaret Porette and Her Book

vu

Kent Emery, Jr. Sigla and Abbreviations Introductory Interpretative Essay

xxxiv xxxv

�The Mirror of Simple Souls

1

List of chapters

1

Appendix One: T he Prologue of M.N.'s English Translation of the

Mirror

177

Appendix Two: M.N.'s Glosses to His Translation of the

Mirror

Select Bibliog raphy

195

Index

201

Scripture Index

207

a marginal comment: "Note these wonders here."

CHAPTER 35

55

Love. It is true, 1 says Love, I warrant it. The Soul. Then, since he who is to all eternity will never love anyth ing without me, I say that it follows that never did he love anything without me . And also, since he will be in me to all eternity through love I have therefore been loved by him from all eternity. Reason. Watch what you say, Lady Soul, says Reason. Have you forgot­ ten how short a time it is since you were created, that until then you did not exist? For God's sake, sweetest Soul, take care that you do not fall into error! The Soul. If I err in holding this opinion, Lady Reason , says the Soul , Love errs with me, who makes me believe and think and say this . Reason. Well then, Lady Soul, says Reason, prove what you say. The Soul. A h , Reason, says the Soul , how wearisome you are , what trouble and what difficulty they suffer who live by your advice ! Reason, says the Soul, if I am loved2 to all eternity by the three persons of the Trinity, I have also been loved by them from a l l eternity. For j u st as in hi s go odn ess God will love me to all eternity, j ust so I have been known3 to his wisdom as she who would be created by the work of his divine power. So therefore, since from the time4 th at God, who is without begi n n i ng, h a s ex i sted, I have b e e n present i n the divi ne knowl edge, and shall be there without end; from that time, says the Soul , did h e in h i s goodness l ove the work wh i ch h e would p e rfor m in me by h is divin e power. Love. It is true, says Love, for from th at time onward he would not h ave been willing to re fr a i n from l ovi ng you any more than he i s now. The Soul. Now then, says the Soul , you h ave heard the witn ess of Love; ,

,

so from now on be sil ent, and do not meddle with me. Reason . Be it so, Lady Soul , says Reason , since L ove guides you and you do not guide Love; that i s , since Love dwel l s in you , perfor m i ng her will i n you without you , I would n o l on ger dare t o meddle or i nterfere wi th you . Rather, Lady Soul , from now on I promise you obedience, and I shall do all I ca n for your peace, for that I am constrained to do, and si nce Love wills it I can­ not go aga i n st her, but rather I submit i n al l th i ngs to you , says Re a son .

1 It is true: The C scribe comments in the m a rgi n : "Note before in the 3 1 st ch apter." 2 if I am loved: Two Lat i n manu scripts h ave "if I a m to be loved :' 31 have been known: One Lati n m a nuscript has " I h ave been foreknown" ; two have "I have been foreknown a n d foreseen :'

4 since from the time: The C scribe h a s this m a rginal com ment: "His i n tention in this is pre­

dest i n ation"; a n d it i s on this doctri n e that the conceit of the Soul 's h avi ng been eterna l ly loved by God depend s . But i n t h i s cha pter M a rga ret is also safeguarding hersel f with considerable skil l a ga i n st suspicion t h a t s h e i s teach i n g 'pre- existen t i a n ism; as elsewhere she seems t o do. See Chapter

i9,

"has re- created them a ga i n a n d agai n ;' a n d our com ment in note 5 .

THE MIRROR OF

SIMPLE SOULS

� How the Soul is free and released from her subjection to Reason. Chapter 36.

Now indeed it is you who are in debt to me, says the Soul to 1 Reason, and rightly so, for my spouse's noble courtesy would not deign to leave me any longer in your bondage nor in anyone else's; for the spouse must needs also free his bride whom he has chosen by his will. 2 Love. That is true, sweetest Soul, I grant and confess it. Reason. Ah, for God's sake, Lady Soul, says Reason, think and say and do all you wish, since Love wishes it and grants it. The Soul. Ah, Reason, says this Soul, how lacking in subtlety you are! Love grants to me and wishes me to say and think and do all I wish; and why should it not? says the Soul. What is done Love's own self does, for of myself I can do nothing, unless my beloved himself do it in me. Are you amazed, says the Soul, that he wishes what I wish? Yet it is fitting that he must wish, for I do not wish, except alone for what he wishes in me, and what he wishes for me to wish. In his graciousness he has placed me3 in this situation, where he wishes what I wish, and wishes nothing which I do not wish. And therefore, Reason, I have peace, says the Soul, since we have this agreement between him and me. Ah, sweetest master4 of this work, how can I have such peace, I who see how much of my work perishes? Yet truly, Lord, I can have it, for it is the wish of your graciousness and your nobility that since you have peace I too should have it. And, Lord, I know well that you have fully paid this debt-I mean this gift of peace to me-for whatever I find, whatever happens or has happened to me through my sins, always your peace remains with me. The Soul.

� The Soul says here that in Paradise, to her great glory, her sins will be 1 known. Chapter 37. The Soul. Lord, says the Soul, no-one can know my sins in this world for the ugly and hideous sight that they are, except for you. But, Lord, in 1 2 3

Now indeed it is you who are in debt to me, says the Soul to Reason: The Latin omits this. 1 grant and confess it: The Latin omits. In his graciousness he has placed me: The C scribe has a Latin marginal comment: "Note

that the Soul wishes nothing except what God himself wishes." 4 sweetest master: C: tres doulx maistre. The Latin has auctor, 'author' or 'actor'. 1 in Paradise, to her great glory, her sins will be known: This teaching, by no means commonplace, is also found in Chapter 17 of the short version, Chapter 38 of the long, in Julian of Norwich's Showings; but this is one of the few indications that Julian may have known the English Mirror.

CHAPTER 38

57

Paradise all those who will be there shall know them, not to my confusion but to my very great glory; for when they see that I have offended you by my sins, your mercy, Lord, and your generosity, full of graciousness, will be known. Love. Which graciousness, says Love, gives peace of conscience to this Soul, whatever she does or refrains from doing in willing our will , 2 for to will perfectly our will is perfect charity. And whoever had always perfect charity in his will would never have remorse or qualms of conscience. For remorse or qualms of conscience in the Soul is nothing else than lack of charity; for the Soul is not created for anything else than to have within her, endlessly, the state 3 of pure charity. The Soul. Ah, Lord, says this Soul, what have I said about you? Love. Reflect upon it, says Love, and then you will be able to know what were your words. The Soul. Ah, Lady Love, says this Soul, you have given me the knowl­ edge, so listen to it. This work is nothing, 4 since it is fitting that it be nothing; and so it is fitting, says this Soul , that I be certain that what I have said is less than noth ing. But what i s i n me o r comes through me, which is from divine knowledge, you yourself, Lady Love, have said it i n me or through me out o f your goo dn ess , for my pro fit and that of others; and therefore the glory of it i s yours a n d the profit is ours, i f the hearers wh o will read this book5 d o not de mur. How the Soul recogni zes Love's graciousness i n recognizi ng p erfectly her poverty. Chapter 38. Q.\.I

The Soul. 0 rejected and aba ndoned Love , you a re gracious to me be­ yon d measure, a s I must i n deed re al i ze , says th is Soul , si nce you are wi l l i ng to persist. In deed , it is yet your wil l to persist, more wi l l ingly th a n a nyone 1 can tel l , wh i l e I rem ain i n my desert, that is, in th i s wretche d body, for end2 i n wil l i n g our will: "Our wil l ;' nostre voulente, is R . G .'s emendation of C's vostre voulente. 3 the state: Two Latin manuscripts h ave "life and consistence;' the th i rd "li fe or sta te ." "This work is nothing: C: Nyen t est de I'oeuvre. The Latin h a s "th is is a l i fe of nothingness,

for it is n ecessary that not h i ng be noth i n g ( oportet quod nichil sit nichil) ."

5the hearers who will read this book: This is con f u s e d . See, in Chapter 1 2,

our

comment i n

n o t e 1 . Possibly Margaret mea nt 'those w h o w i l l read this book a loud, a n d those wh o will listen to them'; but R. G. rightly observes that it is d oubtful whether there is any suggest ion of Cath ar 'hea r­ ers'. The Latin h a s "the hearers who will hear."

1 while I remain i n

my

desert: C: je demoure en mon desert. The read i ngs in a l l th ree Lat i n

m a nuscripts seem to be corrupt, deriving from a n a ncestor wh ich took desert t o m e a n 'recompense', not 'wil derness'.

T H E

M I R R O R

O F

S I M P L E

S O U L S

less ages; and still, for all the mercy that is in you, I cannot recover the time past which I have lost, for, sweet Love, your j ustice must be observed. So, none the less, it cannot be that this lost time will ever be restored to me, that I shall not for this be distant from l oving and knoi ng and praising you. How much time have I spent in idleness, into how many faults have I fallen, 2 I who am an abyss 3 of utter poverty! A nd nonetheless, it is into this abyss of poverty that you are wi l l i ng to put, if I do not offer any resistance, the gi ft of that grace whi ch you have described above. Described? says the Soul. Truly, Lady Love, all that you have said of t h i s grace th rough the mout h 4 of any creature wou l d b e the merest stammering, in comparison with your w

work.

Reason. A h , for God's sake, L a dy Love, says Rea son, I have i n deed heard wh at h a s been s ai d , and

never did I hea r a nyth ing more wi l li n gly, provided I u n d e r st oo d it perfectly, says Reason; but, L ove, t h at can not be, except for

you a l one, to wh om th i s gift is given .

Love. Truly, says L ove, by such a p erson, a s by th e Holy Spi rit h i msel f. Reason. A n d therefore I say, says R ea s on, th a t I cannot understand i t, excep t on ly t h a t it seems to me th a t everyth ing wh i ch th i s Soul h a s done, wh i ch is from yo u , is very well don e . C\.v H ow Reason wishes t o serve

and t o b e th is

Sou l 's slave. Chapter 39.

Reason. Now, Lady Love, 1 says R ea son, I pray yo u to gu i d e me so th at I 3 2 c a n serve h er i n a l l t h i ngs a s her hu m bl e sl ave , for I k n ow th a t I ca n have no grea ter joy or h onor t h a n to be th e sl ave of such a l a dy. Love. I tel l yo u that th i s is so , says Love, a nd that yo u ca n n ot do better

t h a n to a d m i t a n d say i t.

Reason . A h , sweetest L ve o

,

says R ea son, wh a t sh a l l I do about the people

wh om I h ave to rul e , wh o wi l l no l onger see a ny order in th i s Soul's outwa rd cu stom s a n d a c t i on s ?

Love. Why d o yo u

say th at? says L ove. I s there a ny better order than that

of t h i s Sou l ?

2h ave I fal len: C : suis

3a byss : C:

j e encheue. Two L a ti n m a nu scripts h ave permansi, abysme. The L at i n h a s diluu ium, 'f lood '.

4 st a m m eri ng: See Ch apter 1 1 , 1 Now, L a dy L ove: Two

2so that I

can

humble slave :' 3humble: C:

note 2 .

our

" have I remained. "

note 17 to "I h a d rather hear wh at is not true of you:'

L a t i n m a nu scripts om it the whole of this speech.

serve her: The t h i rd L atin m a nu script reads " for I serve her in a l l things

comme sa pure serve; but probably

pure

is scribal

error

as

her

for poure, 'poor'. See above,

CHAPTER 40

59

Reason. None whatever, says Reason, for those who can see or for those who are so called; but of them there are few upon earth, I do not fear to say. Love. Then, Reason, says Love, what do you call order? Reason. Order I call, says Reason, the constant life of the works of the Virtues, by my counsel and that of Discretion, after the example of the works of our Lord Jesus Christ. Love. Reason, says Love, what the humanity of Jesus Christ suffere d, his divinity did not feel; and I tell you that it is like this with this Soul as it was with him,4 for she takes no heed of what you say of the Virtues, says Love , or of yourself. She can do better, 5 for Love, who has changed her into itself, dwells in her. So that this Soul is herself Love , 6 and Love has no distinction in it; though in all things such distinctions should be preserved, but only not in Love. I will give you an example. If a lord wants to receive in his land the tribute which i s r i gh t fully owed to him, the lord does not owe t r ibute to his serfs, although the serfs owe it to their lord. Just so, I say to you Reason, says Love, that everything owes me tribute if they are the works of the Vir­ tues 7 counselled by Reason and tending to Discretion, except only the one wh o i s overwh e l m ed by Love and changed i nto Love; and th is one owes m e nothing but love, and th erefore i s di s charge d of deb t, because Love pays it. ,

� How Love calls this Soul supremely wise, and why. Chapter 40. 1

Love. I call this Soul s uprem ely wise amon g those whom I have call ed,

but a s m al l wit i s i ncapable of knowing a t h i n g of great worth . Reason . A h , Lady Love, says Reason , what do you call wise?

Love. Bei n g lost i n the depths of humility, says Love . Reason . A h , Love, says Reason, and who i s lost i n th e

depths of humility?

Love. The one, says Love, wh o is wron g in no th i ng, a n d wh o yet knows

that i n n o th i n g i s h e right. The one who h as t h i s k n owl edge that he i s wrong sees so clea rly that he sees h i m sel f to be beneath al l creatures , in a n ocean 2 of s i n . A n d because devi l s a re the sl aves of s i n , a n d this Soul h a s l ong si nce

4as it was with him: One L a t i n m a nu script a dds: "as she receives grace:' 5 She can do better: C: Elle peut mie u lx faire. Two L a t i n manuscripts have: "She k n ows ( scit) and can d o better."

6 So that this Soul is herself Love: C: Si que

ceste

A me mesmes est Amour. The L at i n has: "so est amore) :' s o nt oeuvres des Ver tuz. The French shows that

that the Sou l i s brou ght to noth ing by Love ( adnichilata 7 if

they are the works of the Vi rtues: C: se

ce

the antecedent is tre/1, 'tribute� not, as the Latin tra n sl ates, "thi ngs:'

1 I call this Soul: The L a t i n has "such Sou l s ." 2 devils: C: les ennem i s; the L at i n h a s daemones, 'demons'. See Chapter 76, note

4.

60

THE MIRROR OF SIMPLE SOULS

seen that she is beneath them, a slave of sin, though making no comparison between herself and them as concerns herself and her works, so seeing, this Soul has become nothing and less than nothing in all her concerns. Long ago she heard it said by the Holy Spirit that God will exalt the smallest3 to be the greatest, by his single and faithful4 goodness. C\.v How the Soul has no disquiet because of sin, nor hope in any good which she ever did. Chapter 41. Love. Therefore this Soul has no disquiet because of any sin which ever she committed, 1 nor hope in anything which she may do, but only in the goodness of God. And the secret treasure2 of this single goodness has so brought her to nothing within herself3 that she is dead to all feelings from within and without, so that such a Soul no longer performs any works, not for God or for herself, and in following this custom she has so lost all her senses that she is incapable of seeking4 God or finding him, or of directing her actions. Love. This Soul, says Love, is not with herself, and therefore she must be excused by all men; and he in whom she is performs his work through 5 her, and for this reason she is freed of any obligation in this matter, witness God himself, says Love, who performs this work to the profit of this Soul, who in herself has no work. Dread. Ah, Love, says Dread, where then is this Soul, since she is never with herself? Love. She is where she loves, says Love, without knowing it in her senses. And therefore this Soul lives without reproach from her conscience, because she does nothing from within herself; for whoever does anything of his own initiative, he is not, says Love, without himself, but rather he has Nature with him and Reason. But he, says Love, who is dead through Love neither feels 3will exalt the smallest: C:

le plus petit. The Latin has minimum et inferiorem, 'the last and the least'. The French may allude to Matthew 23.12, the Latin to Luke 13.30. 4 faithful: The Latin omits. 1 because of any sin which ever she committed: See Chapter 17, note 3. 2 and the secret treasure: The C scribe has a marginal comment: "Note the beautiful subject­

matter of this chapter."

3 has so brought her to nothing within herself: C: l'a si adnyentie dedans elle. The Latin has "so inwardly and hiddenly brought her to nothing." 4 she is incapable of seeking: C: elle ne sect querir. Two Latin manuscripts read "she does not know how to seek God, or how lo find herself, or how to guide herself in her actions"; the third agrees, but omits "in her actions:' 5 through her: C: par elle. The Latin has pro ea, 'for her'.

CHAPTER 42

61

nor knows Reason or Nature. And so such a Soul wishes for none of the joys6 of Paradise, however much choice be offered her, nor refuses any of the tor­ ments of hell, as though everything was to her liking. Holy Church. Ah, then, what does she wish for, for God's sake? says Holy Church. Love. That which she knows that she is, says Love. Holy Church. And what is such a Soul? says Holy Church. Sweetest Holy Spirit, teach this to us, for this word surpasses 7 our writings, and we cannot understand through Reason what it conveys; and we are so filled with confusion, says Holy Church, that we dare not withstand her. 8 � How the Holy Spirit reveals what such a Soul knows, and what she wishes for, and what she has. Chapter 42. The Holy Spirit. 0 Holy Church, says the Holy Spirit, do you wish to know what this Soul knows, and what she wishes for? I shall tell you, says the Holy Spirit, what she wishes for. This Soul knows nothing but one thing, and that is that she knows nothing; and she wishes for nothing but one thing, and that is to wish for nothing. And this knowing nothing and wish­ ing for nothing give her everything, says the Holy Spirit, and they enable her to find the secret and hidden treasure 1 which is eternally enclosed in the Trinity. In no way, says the Holy Spirit, through any divine nature, 2 for that cannot be, but through the power of Love, for so that must be. Love. Now, Holy Church, says Love, you have heard why this Soul has all things. The Holy Spirit. Indeed, says the Holy Spirit, she has truly everything which I have from the Father and the Son. And since she has everything which I have, says the Holy Spirit, and the Father and the Son have noth­ ing which I have not in me, 3 so this Soul has in her, says the Holy Spirit, the treasure of the Trinity, hidden and enclosed within her. 6none of the joys: C: 7 surpasses: C:

nulles des joyes. The Latin has "none of the states (de statibus). " seurmonte. The Latin has aperit, 'opens', the verb traditionally used to describe

the exegetes' 'opening', 'unlocking' of the various senses of the Scriptures, 'writings'. 8withstand her: That is, Lady Reason. 1 the secret and hidden treasure: cf. Matthew 13-44· 2 In no way, says the Holy Spirit, through any divine nature: Margaret is here repudiating one

of the errors most commonly attributed to the 'Brethren of the Free Spirit', 'false deification', and she carefully distinguishes between nature and grace ("the power of love"). 3which I have not in me: The French adds "says Love," but this is plainly wrong, and is not supported by the Latin or the English .

62

THE MIRROR OF SIMPLE SOULS

Holy Church. Therefore, since it is so, says Holy Church to the Holy Spirit, it must be that the Trinity dwells and lives in her. The Holy Spirit. That is so, says the Holy Spirit; since she is dead to the world, 4 and the world is dead in her, the Trinity will always dwell in her. How such Souls are called Holy Church, and what Holy Church can say of them. Chapter 43. C"'1

Holy Church. 0, true God, Holy Spirit! says Holy Church. Love. In truth, Holy Church, says Love, you are inferior to this Holy Church! For such Souls, says Love, are properly called Holy Church, for they support and teach and nurture the whole of Holy Church: not they, says Love, but the whole Trinity through them; and this is true, says Love, let no-one doubt it. 0 Holy Church, inferior to this Holy Church, say now, says Love, what do you wish to say of these Souls, who are thus commended and praised above you, you who in all things act by the advice of Reason? Holy Church. We wish to say, says Holy Church, 1 that such Souls are in an existence superior to ours, for Love dwells in them and Reason dwells in us; but this existence is not at all in opposition to us, says Holy Church the Less, 2 but rather we commend and praise it for this through the gloss3 of our writings. Reason. But, Lady Love, says Reason, we would indeed wish to be told, if it pleased you, more clearly of this gift which the Holy Spirit gives to such Souls out of his pure goodness, provided that no-one should suffer harm because of his lack of subtlety in hearing this divine lesson. Love. Ah, Reason, says Love, you will always see with one eye only, you and all those who are nurtured by your doctrine. For the man is indeed one­ eyed4 who sees the things which are before his eyes yet does not know what they are; and this is the case with you. 4

she is dead to the world: cf. Romans

6.11, 2 Corinthians 6.9, Colossians 3.3.

1 We wish to say, says Holy Church: The Latin has "Holy Church the Less." 2Holy Church the Less: it was one of the tenets of Valentinian Gnosticism that there are two

'Holy Churches', 'the Greater' ( the souls purified by gnosis) and 'the Less', instituted and governed by sinful men. Undoubtedly Gnosticism and its literature is Margaret's source, though how it was transmitted to her we cannot tell; but Edmund Colledge and ). C. Marler have pointed out in "Pov­ erty of the Will" that since we know nothing of her beliefs concerning the nature of matter, it would be wrong to use this turn of phrase to impute to her all the errors of Manichaean dualism, as her opponents certainly did. This represents some modification of what Edmund Colledge suggested in his 1968 article, "Liberty of the Spirit." 3 the gloss: C: la glose. The Latin has glossis, 'the glosses'. 1 one-eyed: C: borgne. The Latin has luscus siue caecus, 'one-eyed or blind'. See Chapter 55, and our comment in note 2.

CHAPTER

43

The Holy Spirit. If I have said, says the Holy Spirit, that I shall give to

this Soul all that I have, I shall give it, says the Holy Spirit; yet rather every­ thing which we have is promised by all the Trinity, and granted by its good­ ness in the knowledge of its everlasting wisdom; and so it is right indeed, says the Holy Spirit, that we should not withhold from such Souls anything which we have. For this Soul, says the Holy Spirit, has given us everything which she possesses. And whatever we have, she herself has given us, in a manner of speaking; for it is said, and it is true, that good intention is counted as the deed. And this Soul, says the Holy Spirit, is of such a condi­ tion that if she had in her that which we have, she would return it to us, just as we have it, without wishing for any reward in Heaven or on earth, but only5 to do our will alone. Now we have all this, says the Holy Spirit, by our proper and divine state of being, 6 and this Soul gives it to us by means of her will, which is enclosed in unpretentious love. 7 And because this Soul has given us all that she has, and all that is, and that which she does not possess by the intention of her will, 8 it is fitting, says the Holy Spirit, that we give her what we have, according to the just law of Love. 9 And just as what we have in us, says the Holy Spirit, we have by divine nature, so the Soul has it in her from us by right of Love. Holy Church. Ah, sir, says Holy Church, 1 0 we understand and believe as true that your great nobility gave such a gift to her in the reward of love, for Love cannot be sufficiently rewarded in any way except by Love. Love. This Soul, says Love, has long since seen and known that there is no wisdom so great as temperance, no riches so great as sufficience, no power so great as love. 1 1 This Soul, says Love, has buried her memory and her understanding and her will, deep down in one single being, that is God;

5but only: C: mais seulcment. One Latin manuscript has nude, 'nakedly', another "nakedly and simply ( simpliciter)," the t hird "nakedly and spiritually ( spiritualiter)." 6 our proper and divine state of being: C: nostre droicte condicion divine. The Latin has "in our divine right ( iure)." 7unpretentious love: C: amour sans maniere; we have considered the possibility that this might be the equivalent of Ruusbroec's wiseloos, 'without manner', 'nohow', but we have rejected the notion. 8 by the intention of her will: One Latin manuscript has "by the kind of will said above:' the other two have "by the manner said above." 9according to the just law of Love: The Latin adds: "It cannot be otherwise, says the Holy Spirit," the English adds: "which (that is, divine by nature) she cannot be, says the Holy Spirit." See Chapter 42, "In no way . . . through any divine nature," and our comment in note 2. 1 0Holy Church: Again, the Latin makes the speaker "Holy Church the Less." In neither case is this supported by the English. 1 1 no power so great as love: cf. Canticles 8.6.

THE MIRROR OF SIMPLE SOULS

and it is that being who gives her her being, without her k nowing or feeling or wishing for any being except only for what God ordains. 12 This Soul, says Love, has languished for Love for m any a day. � What are the customs of the Soul who languishes for love, and where the Soul has advanced to who has died for Love. Chapter 44. Reason. Ah, Lady Love, says Reason, what are the custom s of a Soul who languishes for Love? Love. She makes war on the vices, says Love by fostering virtues. 1 The Soul. A h , sweetest Love , says this Soul, what a great and dangerous war this is! And indeed, says this Soul, this t oils ome l i fe may well b e called languishing and a life of warfare. Love. Now she has s o langu i s h e d for Love, says Love , t h at she is dead for Love. Reason. Ah, Love, says Reason, for God's sake, tell us where the S oul has advanced to who is dead for Love. Love. She has m ade an end of it with the world, and the world h as m ade 2 an end of i t with her and said fa rewel l ; and so she l ives i n Go d, 3 and s i n 4 and vice cannot find her there. She i s so h i dden and l a i d away i n God that 5 the world and the flesh and the devi l s can not h arm her, becaus e they can ­ not find her occup i ed in their works; and so such a Soul l ives i n the repose of p eace, for she takes no heed on h er own account of any created t h i ng. ,

A n d because such a Soul h as s uch peace, she l ives i n the worl d with no re ­ pro a ch . Reason . Such a Soul , then , says Reason , h as n o w i ll at all , a n d such a

state of being sh ou l d be our state, for we have no more m erit before God except as we abandon our wil l for the sake of h i s will , and also as we sur­ 6 ren der perfectly our wi l l , without wish i ng for any th i ng, except only as it a ccords to h i s work , as h i s goodness orda i n s .

1 2has langui shed for Love for many a day: cf. Canticles 5 . 8 . 1 A h , sweetest Love: O n e Lat i n manuscript omits t h e first sentence of this speech . 2 and said farewell : The Latin omits. 3 she l ives i n God: cf. Acts 1 7.28 . 4 sin and vice: One Lat i n m anuscript has "vice a n d the passions;' another "vices :' 5the devils: See Chapter 40, note 2 . T h e Latin has diabolus, 'the devil'. 6and also as we surrender: C: et aussi que nous donons. The L atin h a s "and as we give by faith ou r wil l , u n l ess we may wish for someth i n g beyond the measure of his d a i n s .,,

work, as

his goodness or­

CHAPTER 45

The Soul. I hold fast to this, says this Soul, and therefore, I lack nothing, because I wish for nothing. For no souls have perfect peace except those who have no will at all. Love. How can you know this, Lady Soul? 7 says Love The Soul. I know it indeed for certain, Lady Love says this Soul, for I have experienced it in various trials, so much that I nearly died for it. A nd dead I should have been, had not wishing for nothing set me free, through the teaching of divine goodness. The one who wishes for nothing has no will at all; and he and no other has given away his will, and so has nothing to wish with, except the will of him to whom he has given his will. .

,

How those who have no will at all live in the freedom of charity. Chapter 45.

C\\J

The Soul. Such men live1 i n the freedom of c ha ri ty, who have no will at all; and if anyone was to ask such men what t hey wish for, t ruly they would answer that they wish for nothing. Such men have come to the 2 k n owle dge of their nothingness; that is to s ay that wh atever th i ng may be i n t he m , they can know no th i n g about their n oth i ngn ess, for t h eir knowl­ e dge w a s too small to k n ow such an absence, and they h ave c om e to believe in the more, and the k n owl edge of t h i s belief i s that one can k n ow noth i ng of it.

Reason. Not h i n g? says Reason . 3 Love. No, says Love, for i f one were to k n ow even

as much more of it as 5 4 one wi l l k n ow of it in Paradi se, sti l l that wou l d be noth i ng in comp arison with what i s in i tsel f wh olly i ncompreh en sibl e to

us, for i n such

comparison

we can n ot wei gh h i s power, h i s wisdom a n d h i s goodness , but only, so

to

speak, a spark of h i s pure goodness, and that would st i l l be noth i ng . Who ­ ever were t o comprehend th i s much more of h i m , b eyond

that

wh i ch wi l l

be compreh ended o f i t , as i s sa i d i n t h i s comparison, th at st i l l woul d be noth i n g, compa red with the sma l l est port ion of wh a t i s i n h i m , wh i ch can

7How can you know this, L ady Soul?: In two L a tin m a nuscripts, the speaker is Rea son . 1 Such men live: No speaker for th is is a ssigned in C, but it is most probably the Soul, or, perh aps, Love, wh ich one Lat i n m a n uscript supports.

2to the knowledge: One Latin m anuscript h a s "th e perfect knowledge ." 3 Nothing? says Reason: In the m a rgi n , the C scribe observes: "Note well , for it is subtle :' 4Paradise: C: paradis. The Lat i n h a s patria, 'native l a n d '. 5stil l that would be nothi ng: In wha t follows, we h ave been guided by the L at i n, wh ich seems

clearer a n d more succinct than C.

66

T H E

M I RR O R

O F

S I M P LE

S O U L S

be comprehended by no-one but himself. That is, to explain more clearly, that if anyone were to know everyth ing about God which is said about him, still this would be nothing, in comparison with that great knowledge which dwells in him, beyond our knowing. Truly, the smallest part of his goodness which one could speak of by way of comparison would still be noth ing, truly, compared with the greatness of the smallest part of his goodness, and even smaller than a spark compared with the whole of him. The Soul. 0 Lord God, says this Soul, what shall the Soul do who be­ lieves this of you? God. She shall do nothing, says God; but I shall do my work in her with­ out her. For her knowledge of her nothingness and her faith in me have so brought her to nothing that she can do nothing. So the knowledge of this nothing, compared with the greatness of this all, have altogether excused6 and freed her, for she lacks nothing, since she wishes for nothing.

C\V How the Soul has the knowledge of the more, because in her own opinion she knows nothing of God in comparison with the more of him. Chapter 46.

Now this Soul 1 has fallen and come to knowledge of the more, truly, only because she knows nothing of God in comparison with his all. Reason. 0, alas, says Reason, dare one really call that nothing, that thing which is of God? The Soul. Ah, alas, says this Soul, how else should one call it? Truly it is nothing, indeed, whatever is given or shall be given to us from him; in truth, even if he gave us the very same thing which has already been mentioned in this writing, by comparison, even if it were the truth, still it would be nothing compared with a single spark of his goodness, which remains in his goodness, beyond our knowing. 2 The Soul. 0, o, says this Soul, and what then is this all of him, since 3 one can say so many good things about the less of him? Ah, sweetest love, says this Soul, you alone know this, and that suffices me. Love.

6 1

excuscd: C:

excusee. The Latin has expediuit, 'released'.

Now this Soul: Again, that the speaker is Love is not shown in C, but is R.G.'s conjecture. 20, o, says this Soul: In one Latin manuscript, Reason is the speaker, in the other two none is assigned. 3 so many good things: C: tant de biens. The Latin has istud, 'this'.

C H A P T E R

48

� How the Soul has come to knowledge of her nothingness. Chapter 47.

Now you have heard how this Soul has come to knowledge 1 of the more. And now I shall tell you, says Love, how she has come to knowledge of her nothingness. It is because she knows that not she or anyone else knows anything of her horrible sins and faults in comparison with what God knows of them. Such a Soul, says Love, has not retained any will, but has fallen and come to a state of wishing for nothing, and to a certain knowledge of knowing nothing, and this knowing nothing and this wishing for noth­ ing have excused and freed her. Such a Soul, says Love, follows the counsel of the Gospel, 2 where it says "Let your eye be single, and so you will not sin:' So this Soul is at peace in all which God bears from her,3 for she has a true intention4 in all she is intent upon5 and a tranquil repose among the acts of her neighbors. For she makes no judgment upon anything which is not what she intends, unless it be always favorable. This Soul has peace everywhere, for she carries peace always with her, and so, because of peace, all places are pleasing to her, and all things too. So, without moving, this Soul is seated in the seat of peace, in the book of life, testifying to a good conscience, and in the freedom of perfect charity. Love.

� How the Soul is not free who longs for God's will to be done in her to his honor. Chapter 48. Love. So the Soul wishes for nothing, says Love, since she is free; for he is not free who wishes for anything by his own inner will, whatever the thing 1 be that he wishes for. For in wishing God to do his will for God's own honor, he is thereby a slave to his own self; and he who wishes this 2 wishes it only 1

come to knowledge: C: venue en croyance; but the chapter-title reads venue en cognoissance, and we consider that croyance is C's error, shared by the English (M.D., 291.24). 2 the counsel of the Gospel: Matthew 6.22, Luke 1i.34 (R.G.). 3 in all which God bears from her: C: en tout ce que Dieu souffre d'elle. Two Latin manuscripts have "in all and about all which God permits or guides her [to do ] "; the third has "in all which God bears of her and with her." The French "bears:' souffre, is probably corrupt; but none of the trans­ lations offer help in emending it. 4 a true intention: C: vraye entente. Two Latin manuscripts have puram, 'pure'. 5 in all she is intent upon: C: vraye entente en toutes ses ententes, which is the rhetoricians' adnominatio, play upon words. Two Latin manuscripts have "in all that she does ( agit)." 1 whatever the thing: C: quelque clzose. The Latin has "however good the thing." 2 and he who wishes this: C: et cil qui ce vault. Here, "and" is supported by the Latin, but the

sense seems to require "though." The English translator has perceived this, with "and he who wishes for this other thing."

68

T H E

M I R R O R

O F

S I M P L E

S O U L S

so that God's will be accomplished in him and in others. It was for such men, s ays Love, that God refused his k ingdom. 3 Reason. Ah, without doubt, sa ys Reason, so they would act; so they would, too. The Soul. Indeed, says this Soul, for they have to do th is; otherwise they would lose the little they possess. Reason. That is true, says Reason , L ady Soul, I con fess it to you. Love. Such men, says Love, have no real peace, 4 however much they be­ lieve that they are at peace, yet b ecause th ey believe t h is, they are satisfied with their state of being. The Soul. They are n ot well en ough end owed, sa ys t h i s Soul, to beli eve t h a t there is anyone grea te r 5 t h a n they, and th i s prevents them from a ch iev­ i n g anyth i n g better, and so they remain i mprisoned i n their good i ntentions. Love. S u ch men were n ever once satisfied, say s Love. The Soul . No, i n d ee d , says th i s S ou l , for si n ce th e i r will remai n s in them , they a re t h e slaves of t h e i r wil l . It is i n t o su ch sl a very, says th i s Soul, t h a t t h a t Soul en t e rs wh o h a s co mpl e t e faith i n these two Vi rtues, tha t i s Rea son a n d Dre a d , a n d i n th a t fea r f u l tyra nt- m i stress Wi l l; but h e alone i s free, says th i s S ou l s et Fre e , wh o i s governe d by Fa it h a n d L ove, for they bring h i m out o f a l l bond age, so th a t h e h a s n o fea r of wh a t i s fea rful, n or l onging for a ny of t h e th i ngs t h a t d el ight . C\.V How the Love .

Soul

Su ch

wil l

who h a s no

at a l l is

nob le. Chapter

49.

a Sou l h a s no wi l l at a l l , a n d therefore it does n ot

God does, so l ong a s h e a l ways d oes h i s wil l . For th i s Soul, says free a n d i s content. It h a s no need of Hel l , or Pa ra d i se,

or

car e

L ove,

1

what i s set

any c reated thing.

It n ei th er wishes n o r does not wish for a ny th i ng wh i ch is n a m ed h ere.

3

that God refused h i s k i ngdom: Col l edge a n d Marler h ave suggested, in "Poverty of the Wi l l :'

th a t t h i s a l l u d e s to M a t t h ew 4. 8- 1 0 , a n d t h a t in t h i s c h apter, the only place itly teaches the s a m e doctri n e a s Eck h a rt i n h i s Germ an Sermon 52

b e don e is not p e rfect 'poverty of the

will ' ) ,

tempting C h r i s t , was sugge st i ng fa l s ely th a t

(that

Ma rga ret m akes t h i s allus

i on

what h e

that there is anyone

greater:

1 For thi s Soul, s ays Love •

this

•

.

will

to

to sign i fy t h a t th e devil,

have no r e a l peace: C : sont m a l apaisez. T w o L a t i n m a nuscripts h a v e

p e d e d :' the t h ird " a re grievously burdened. "

5

the Mirror explic­

ought to ask for would be a fulfillment of t he

divi n e w i l l.

4

where

the will for God' s

So one L atin manuscript,

but

"are

t h e others h ave

burdened or im­ "better. "

: In t wo L atin m a nuscripts, die rest of th i s speech

reads:

"For

S ou l , says L ove, i s set free from all t h i ngs. No created t h i n g is n eces s a ry to it. It nei ther wa n t s

nor d o e s not wa nt a nyth i n g ; " is l a cki n g in i t , n ot Hell or

bu t th e t h i rd rea d s : "For th i s Soul , says

P a ra d i s e

y

or a n

c reated

th i ng

. . . :' after

L ove, i s set free, a n d n othing which i t fol lows the French.

CHAPTER 50

Holy Church the Less. And what then, for the love of God? says Holy Church the Less. Love. Nothing, says Love , she wishes for nothing. But to say this seems strange indeed to those who wish for great impediments in the complica­ tions of love; and this is no wonder. But, truly, no-one could think or believe that this brings them great harm, which seems very strange to them !2 The SouI. 3 Such men, says this Soul, are so blinded that great things seem small to them. Love. It is true, says Love, 4 sweet Soul, what you say; for as much as God's work exceeds in worth the work of the creature, so much more is this wishing for nothing in God worth than having fine intentions for God. And truly so, says Love, even if through such goo d intentions they could p er­ form miracles and receive martyrdom every day for t he love of God, st ill, says Love, there is no comparison, since will remains in them. Not even, says Love, if they were rapt into Heaven every day through such wishing, i nto the vision of the Trinity, as was St. Paul the Apostle!5 C'\V How this Soul

receives the i mpri nt of God as does the wax of a seal.

Chapter 50.

imprint of God, and h as retained his true imprint through the union of l ove; and just as the wax takes t he shape of th e seal , so th i s Soul has taken the i mprint of this true exempla r Love. This Soul receives the

.

The Sou l . For h owever much God l oves us, says th i s Soul , as he has

1 sh own by h i s d ivi n e works and his hum a n sufferi ngs , still he d i d not l ove us a ga i n st h i s wil l , says th is Soul ; and i f he died for us and took human fl esh , th at was of h i s own a ccord , to test i fy to h i s go odnes s wh ich h ad to do th is 2 for me, si nce it was wi l l ed by h i s divine wil l ; and yet, says this Soul , he did ,

2which seems very strange to them: One Latin m a nuscript adds "But i n d eed this is not seen." 3The Sou l : The L a t i n shows no cha n ge of speaker, but the English agrees with C. 4It i s true, says Love: The C scribe notes in the m a rgi n : "Note a great matter here:' 5 as was St. Paul the Apostle: 2 Corinth i a n s 1 2.1 -5 ( R . G . ) . The L at i n a dds: "I coul d not say

otherwise, says Love, for it wou l d not be possible"; the Engli sh adds: "nor do I say so, says L ove , for I ca n n ot:' R icha rd Methl ey com ments: "Perhaps Paul's rapture was of greater worth; and yet this state, before rapture, which we are d i s cu ssing,

over

wh ich state of mind this Soul feel s a holy joy, is

of more worth than any state of our jou rney through l i fe, for it i s better to be acted

upon

by God,

a ccord i n g to Dionysi us, th a n to act upon men, even thou gh either be a c h i eved through grace. 'You will h ave risen on h i gh; he says, 'to that wh i ch is supersubstantial . . . .

' "

1 and his human sufferings: Two L at i n m a n uscripts a d d : "performed by Christ a n d taken upon h i m self for u s :'

2 for me: The English agrees with the French, but two L at i n m anuscripts have

"to u s."

70

THE

MIRROR OF

SIMPLE SOULS

not love us against his will. For if everything which the Trinit y' had ever created was in its knowledge to have been damned without end, still Jesus Christ the Son of God would never have departed from the truth, in order to save us all. Alas for me! says this Soul, where have I found what I have said? and does not everyone know that this cannot be? Yes, says Love, sweet love, those who love me know it well, that this can­ not be. God the Father. But you say it, you who are my dear love, says the per­ son of God the Father, for my eldest4 daughter must be such, who is the heiress to my kingdom, and who knows the secrets of the Son through the love of the Holy Spirit, who has given himself ' to this Soul. C\.v

How this Soul is like the Deity. Chapter 51. Love. It is fitting, says Love, that this Soul be like the Deity, for she has

been changed into God, says Love, through which she has preserved1 his true form; and this was granted and given to her from all time by one alone, who has in his goodness always loved her. The Soul. Ah, Love, says this Soul, the meaning of what has now been said has made me nothing, and the nothingness of this alone has placed me in an abyss, below what is immeasurably less than nothing. And the knowl­ edge of rny nothingness, says this Soul, has given me everything, and the nothingness of this everything, says this Soul, has deprived me of orison and prayer, and I do not pray at all. Holy Church the Less. And what then do you do, sweetest lady and mis­ tress over us? says Holy Church the Less. The Soul. I rest wholly in peace, says the Soul, alone and nothing and altogether in the graciousness of the single goodness of God, without stir­ ring myself, not with one single wish, whatever the riches that he has in him. This is the end of my work, says this Soul, always to wish for nothing. For so long as I wish for nothing, says this Soul, I am alone in him, without 3 For if everything which the Trinity: The C scribe comments: "Note wonderful things here." 4 eldest: The Latin has "dear" ( dilecta); perhaps the French "eldest" (aisnee) is a corrupt reading

for "elected" ( eslue), so that there may have been a crux electa/dilecta among the Latin manuscripts. The English agrees with C. 5 given himself: One Latin manuscripl has "endowed;' the others "instructed:' The french seems to be corrupt; and our translation is conjectural. 1

through which she has preserved: Not in the Latin or English.

71

CHAPTER 52 myself, and wholly set free, and when with myself, and so

I

I

wish for something, she says,

have lost my freedom. But when

I

I

am

wish for nothing,

and have lost everything beyond my will, then I have need o f nothing; being free is my support; 2 and

Love.

I

want nothing from no-one.

0 most precious being, 3 says Love, who have lost all your former

customs , and having lost them, now have the custom of doing nothing, now are you truly most precious; for in truth this custom and this loss have been accomplished in the nothingness of your beloved, and you dwell in this nothingness , says Love, in all things in his will; it is his chamber, and it pleases him to remain there.

C\.v How Love praises this Soul, and how she dwells in the abundance and affluence of divine Love. Chapter 52. Love.

0 most highly born, says Love to this precious pearl, 1 you have

indeed entered into that one free dwelling place where no -one enters if he is not of your kind and of no base birth. This Soul, says Love, has entered into the abundance and affluence of divine Love, not at all, says Love, through attaining to divine knowledge, for it can never be that any understanding, however illumined, can attain to any of the affluence of divine Love; but the love of such a Soul is so joined to the affluence of the more of this utterly divine Love ( not by attaining the Understanding of Love, but by attaining to its Love which is utterly divine) that she is adorned with the ornaments of this complete peace, in which she lives, and remains, and is, and was, and will be without any being. For, says Love, just as the iron is clothed in the fire , and has lost its own appearance, because the fire, which has changed it into itself, is the stronger, so this Soul is clothed in this more, is fed by and is changed into this more, because o f its love of this more, without paying heed to the less, but dwells and is changed 2 my support: C:

mai11tic11; the English has mayntenour, 'supporter', one Latin manuscript has " "dwelling," the other two my estate (manerium) and my dwelling." This seems to point to a crux maintien/manoir in a French manuscript. 3 0 most precious being: C has Hester, which R.G. accepts without discussion, but the implied reference to the Book of Esther is inappropriate. Esther as Ahasuerus's consort never "lost all her former customs" or ceased to be a faithful Israelite. M .N. translates "O most sweet and precious being" (M.D., 393.37), showing that his French text read estre, a common Old French gerund (e.g., R.G. 522.10, 11, 15; 524.7, etc. ) . T h e Soul has changed her "being;' mode of existence, having attained the freedom of wanting nothing. 1 says Love to this precious pearl: C: a ceste precieuse marguerite. This seems to allude to Mat­ thew 13.45-46, and perhaps also to Margaret's name (R.G.).

THE MIRROR OF

72

SIMPLE SOULS

into this more of a peace that is ultimate and everlasting, where no-one can find her. This Soul loves in the sweet land2 of complete peace, and so there is nothing which can help or hurt those who love there, no created being, no given thing, not anything which God promises. Reason. And what is there, then? says Reason. Love. That which never was nor will be given, that which has stripped her naked and has brought her to nothing, without her caring for anything that is, without her wishing to be helped or spared by its power or its wis­ dom or its goodness. The Soul speaks of her beloved and says: He is, says this Soul, and does not lack this; and I am not, and so I know no lack. And he has given me peace, and I do not live except by peace, which is born in my soul of his gifts, without any thought; and so I can do nothing if this be not given to me. This is my all and my better. Such a state of being makes one love and one will and one work to be in two natures. This is the power possessed by the bringing to nothing in union with divine justice. This Soul lets the dead bury the dead, 3 and the forlorn4 exercise the virtues, and she rests from the less in the more, but she makes use of all things. 5 This more shows her that she is nothing, naked, without covering, and her nakedness shows her the Almighty, through the goodness of divine justice. What she sees makes her deep, wide, sublime and towering,6 for they make her always naked, and all and nothing, so long as they have her in their keeping. � How Reason asks for an explanation of what has just been said. Chapter 53. Reason. 0 sweetest one, says Reason, plunged deep in the unfathomable depths of complete humility, most noble rock 1 set in the wide plain of truth, solitary and towering above all, except those who are of your dominion, I 2

the sweet land: Two Latin manuscripts and the English agree; a third Latin manuscript omits

'sweet'. 3

4

This Soul lets the dead bury the dead: Matthew 8.22 (R.G. ).

the forlorn: C: les marriz; the verb (es)marrir is attested meaning 'lose one's way', but the past participle marri means 'sad, afflicted', rarely 'gone astray'. We have translated "forlorn" to reflect the word's double sense. 5 but she makes use of all things: The Latin has "but this is in everything:' The whole of this speech in the English is notably corrupt. 6 sublime and towering: C: haultaine et seure; but in Reason's speech which follows in Chapter 53 occur the epithets seule seurmontaine; and we consider that seure is scribal error for seurmontaine, 'towering'. R.G. suggests a reference to Ephesians p8. 1

most noble rock: C: tres noble pierre. The English and Latin omit.

CHAPTER 54

73

pray you to tell us the meaning of these hidden words, upon which Perfect Love touches. The Soul. Reason, says this Soul, if anyone were to tell you; and you

were to listen to him, you would never understand him. It is so that your questions have shamed and spoiled this bo ok,

for

there are seve ral

who

would have understood it if expressed briefly; and your quest ions, becaus e of the answers you have required, made it long,

for the sake of you and those

whom you have nourished, who go at a snail's pace. You have revealed it to those of your fellowship who travel at a snail's pace. Love. Revealed? says Love. That is so, since not Reason nor all her pupils

can deny that it seems to them to be well expressed, whatever their under­ standing of it may be. The Soul. It is true, says this Soul ,

for

he alone understands who con ­

quers Perfect Love; 2 and such a one must have die d by every death of mor­ tification who understands it

perfectly, 3 for

no-one tastes of this life if he

has not died every deat h .

� Reason asks how many death s the Soul must die before one can understand this book. Chapter 54. Reason . A h , treasurer of Love, says Reason, tell us how many k i nds of

death you h ad to die before you came to understand th i s b o ok perfe ctly. The Soul. A sk Love, says the Soul , because she knows the t ruth

.

Reason . A h , Lady Love, for the l ove of God, says Reason, tell us, not j ust

for me alone, not just for those whom I h ave nourished, but also for those who h ave taken l eave of me, to whom th is book wil l bring light, if it be God's will. Love. Reason , says Love, those who have taken l eave of you

will

st i l l

h ave need o f nourishment fo r t h e two death s wh i ch th i s Soul h as died; but no m a n l ivin g can understand the th i rd death wh ich t h i s S oul h a s d i ed, ex­ cept h i m who i s of the mounta i n .

1

Reason . A h , for God 's sake, says Rea son , say wh o these are wh o are of 2 the mounta i n ?

2who conquers Perfect Love: The Lati n a dds "a n d only he who is such sees th is book;' the English "and they alone know wha t this book mean s ."

3who understands it perfectly: C: qui finement I'entend. Two Lat i n manuscripts omit perfecte,

'perfectly'.

1 who is of the mou ntain: C: celluy de la montaigne.

Two

Latin m a nu scripts h ave "who a re

beyond death," the t h i rd "who l i ve a l i fe of death :' See Chapter 75, note 2 .

2who these are who are o f the mountain: C : quelles gens sont ceulx de la montaigne. The Lati n

h a s "who are of death :'

THE MIRROR OF SIMPLE SOULS

74

Love. On earth they have neither shame nor honor, nor fear of anything which may happen. Reason. Ah, God, Lady Lo v e! says Reason,

for his sake, answer our ques ­

tions b efore you go further with what you are saying, for it fil ls me with terror and fear3 to hear of the life of this S oul.

� How Love answers to Reason's questions. Chapter 55. Love. Reason, says

Love ,

those who l ive as this book says , that is , those

who have attained to the state of being of such a life, understand this in a few words, with no need of explaining the glosses. But I shall give some ex­ planation for your questions: so listen now. There are t wo k i n ds of people who live a life of perfection through works of virtue in spiritual affection. The first are those who in al l things mortify the body, perform ing the works of charity, and t h ey have such pleasure in their works that they do not p erceive that there can b e any better state of being than that of works of virtue and a m artyr's death, longing to persevere in it th rou gh the h elp of many prayers, always i n creas i n g th eir goo d intentions, always preser vi ng t h i s way of l i fe, always holdi n g fast as they do to it and convinced as th ey are that this is the best of al l the states of bei ng that can be.

1

Such people,

says Love, are blessed, but they become lost in their works , because of the sat isfaction wh ich they h ave i n their state of b eing. Such peopl e , says Love, a re cal l ed k i ngs, but t h at i s i n a land see only with one eye, 2 for t ruly those

who

where men

have two eyes consider them as

slaves. The

Soul. Sl aves they are i n d eed, says this S oul , but th ey do not know

i t They are l i ke the screech - owl , wh o bel ieves th at there are no b i rd s i n the .

wood prettier than h er owl ets. It is just so, says th i s Sou l , with those who always l ive i n l ongi ng. they th i n k and b el i eve that there can be no b etter state

of

For

bei ng than th a t

3 it fi l ls me with terror and fear: C: hydeur et crainte. The La tin h a s "I h a ve a great l ongi ng;' the English "I a m a ston ished ."

1 are blessed: C: sont beneurez. The Lat i n h a s "are good work men;' the English omits. 2where men see only with one eye: Robert Lerner ( The Heresy of the Free Spirit, 77) observes that Pierre Flote, leading m i n i ster of Philip the Fair before

1 30 2,

was one- eyed, a n d a l so that the

followi ng rem a rk, comparing such 'kings' with the foolish a n d complacent screech- owl, is strongly remi n i scent of the disparaging thi n gs wh ich Bern a rd Saisset, a Southern French bishop, was re­

ported to have made about Phi l ip . Lerner rem a rks: "It is doubtful that Margaret inten ded h er words

to h ave a political con notation , but it is not i mpossible that someone at Ph ilip's cou rt took umbrage at them." See, in Chapter 43, L ove's second speech.

CHAPTER 56

75

of longing, in which they dwell and w ish to remain ,

and so they become lost

on the way, because of their s atisfaction with what longing and wish ing give to them.

� How the Virtues complain of Love , who holds them Chapter 56.

in

so little honor.

The Virtues. A h , G o d , alas ! say the Virtues, Lady Love , who will hold

us in honor, since you say that those who live wholly by our counsel become lost? Truly, if anyone said this to us, say the Virtues, a heretic and a bad Christian. For

we

we should h old

him for

cannot understand that anyone

can

become lost who follows to the full our teach ing through the ing which imparts a true experience of Jesus Christ;

ardor of l ong­ and yet, Lady Love, we

believe perfectly and with n o element of doubt i n all that you say. Love. Truly, 1 says

Love,

but it is i n the understanding that lies the mas­

tery,2 for there i s the grain of divine s ustenance.

The Virtues. We believe it, Love, say the Virtues, but understan ding it is

n o part of our o ffice. We have fulfilled it well i f we believe what you say,

what­

ever the un derstand i n g we h ave, for we are m ade by you to serve such Souls . The Soul. A h , i n deed, says t h i s S oul to the Virtues, i t is wel l said, and

one must i n deed bel ieve you. A nd so I say to all who will hear t h i s bo ok: Whoever serves a p oor l ord for long can expect a poor reward and little payment. Now i t i s so, that the Virtues have reali zed and p erceived clearly, as those wh o h ave been wil l i n g to hear h ave heard, that they h ave no under ­

standing of the state of b ei n g of Perfect Love. 3 A n d so I say, t h i s Soul says :

How i l l the Virtues teach their subjects wh at they do n ot h ave a n d never

will

h ave! But i f anyon e wants to understan d a n d learn h ow th ose men b ecome l ost wh o rema i n in the service of the Virtues, l et h i m ask i t of L ove ; a n d, i n deed, of t h a t

Love wh o

is the m i st re s s of Knowledge ,4 n ot of that L ove

1 Truly: C : Voire. Two Latin manu scripts h ave "You believe it." 2the mastery: C: maistrise. The English uses its borrowi n g, maistrie; the Latin h a s magis­ terium. In al l three languages this can h ave the sense ' i ntel lectu a l m astery, understa ndi ng'. 3the state of being of Perfect Love: C: I'estre de Fine A m our. The English here is pe beynge of fyn e loue (literally, "t h e being of fine love;' M . D., 296 .31 ), where the sense of fyne, l i ke the French fin, is 'complete' or 'perfect', much l i ke the Greek "teae10