This forget not, for she failed when she sought divine life, but when she was in [the] desert, love took her and annihilated[298] or naughted her, and in her wrought. (7) The union of hearing. Thus saith Love for us: that there be six beings of noble being; that creatures receive being, if they dispose them to all beings, ere they come to perfect being; as I shall tell you, before this book, of the takings of love, end. But my free will, freely hath given it me; that, he may not take from me, unless it please my will. And for this I say it is low and right little, however great the showing of this being seemed to me at the beginning, and the truth of them that such be, in the person of one, where all the others may be understood.. But it might be so, and if it were so, that by a game of change he might will this and that he did will it with all his will, [then] I answered thus, and said to him: O Lord, if it might be that this change might everlastingly endure in fact, as it is in supposition; I love you, for you and of you. Wherefore she was full oft discomforted, for no love but this sufficed unto her, and when she saw [that] this far love to her so nigh was so far from her, she sought to comfort herself of him by imagination of some figure, that might bear the likeness of him that she loved, for whom she felt her heart full oft wounded. The sphere and mode of this activity is comparatively insignificant. And every degree hath in it its proper time of abiding.[362]. And then shall the Deity do in us, for us, without us, his divine works. [231] But these [others] need certainty, and Jesu Christ will not lose them, as he himself hath assured them, by his death, and by the evangelists, and by their scriptures, where that folks of labour refresh themselves., Oh, where do you refresh yourself, right sweet Lady Soul, tell us! saith Reason, ye that do nothing of labour in this synagogue, but by love and faith that be above these other gifts?, No, soothly, saith this soul, I am of that acquit; [in] other ways I refresh myself, that are so far from that doing, that it may not be laid in comparison, nor put in speech. I have neither ways nor means;[272] to God this work pertaineth, who doth in me his works: I owe him no work since himself worketh. It is said, saith Love, and I say it myself, that there is also as great difference among angels of some orders compared with others, as there is of men and asses. Reason, saith this soul, this that is said to you, ye hear it, but never ye understand it! Whereof should this soul have dread though she be in the world? [32], Among you children of Holy Church, saith she, for you have I made this book, that it should the more avail you [to] the life of perfection and the being of peace; to which creatures may come by virtue of perfect charity, to whom this gift is given of all the Trinity, which in this book ye hear devised, of the understanding of Love at question of Reason.. [186] This soul hath in all places her peace, for she beareth always peace with her, so that for this peace, all places be convenient to her, and all things also. The least part of his bounty is so great, in sooth, that men might compare, by manner of speech, all that they could, it should be naught in regard to the greatness of the least part of his bounty. But this that is said in me or by me, is of divine knowing, Lady Love, saith this soul, you have said it, in me and by me, of your bounty for my profit! The article looks at Marguerite Porete and her Mirror of Simple Souls through the lens of Michel Foucault's ideas of veridiction, and its four distinctive types: prophecy, wisdom, teaching, and parrhesia. This is right, since she hath run that she rest herself in that place; for she may do all that she will, by the true bounty of his divine being. have appeared, nor has any trace been found of the thirteenth-century French original of which the Mirror is a translation. but make it seem to the understanding of her loving affection, that she cannot make offering to her Beloved that might comfort her, but the thing that he loveth. It is significant that, in the last stage, he is led by Truth. O God that all [things] canst, O Lord that all thing knowest, O my Beloved that availeth for all, do whatever ye will. This is carried to the extreme in his contemptuous attacks on that Reason which is litteral, and in his glorification of not-knowing and not-willing, culminating in the experience of the Dark Night. He that is thus, is neither perished nor marred. And this naught shall tell you all. The soul, fulfilled of God, breaks out into rapturous praise and aspirations of love (indeed all the latter part of the book is characterised by the triumphal emergence of the affective powers), and is led by Truth, first through a short series of contemplations, given as a means for the liberation of the marred souls from their self-centredness. Sweet Father, I cannot Sweet Master, I know not! . This is to be understood, that these folks do the contrary of that which delighteth them. This mini-thesis is soteriological and sets about to provide an appreciative critique of Marguerite Porete's doctrine of salvation (albeit annihilation in her own words) in the Mirror of Simple . The list of monks of that house during the late twelfth century show several named Frank, but Pre Moreau, S.J., assures me that there are no traces of identification with the person described in our text. The Doctrinal Significance of the Mirror, CHAPTER I: An exhortation to a soul to ascend to the stairs of perfection, and how this book may be understood, CHAPTER I: For whom this book has been made, and of the perfection that is needful to all them that will be saved, CHAPTER II: Of the counsel of perfection and of the laud of charity, CHAPTER I: Of the life naughted, and of nine points of the soul that liveth in that life, and how she willeth nothing that cometh by mean, CHAPTER II: How this soul hath six wings as have the seraphin, and what she doth with them, CHAPTER III: How this soul taketh leave of virtues, CHAPTER IV: Of certain things that the soul recketh not of, and how she is lost in the right high by plenty of knowing and become naught in her understanding, and whereto she is come by that, CHAPTER V: How a soul that is mortified of all outward desires can no more speak of God; and how it is meant, that this soul hath taken leave of virtues, and how such souls be become free; and what the greatest torment is that a creature may suffer in this life, CHAPTER VI: How these free souls have nothing of will, and what their continual usage is, CHAPTER VII: How love taketh one of these souls for all, for to speak more readily, and of certain works of virtue that this soul hath no desire to; and of what the [most] perfect gift is that God giveth to creatures, CHAPTER VIII: Of the proper names of this soul, and how the true contemplative should have no desire, CHAPTER IX: Of the first point that is spoken of afore, of the soul in life naughted; how none may find her, and how this is worthy and of true meekness, CHAPTER X: Of the second point, that is, how this soul saveth her by faith without works, and how this is understood, CHAPTER XI: How this soul is alone in love, and how she doeth naught for god, nor she leaveth naught for god, and how these three points be meant, CHAPTER XII: How none may teach this soul, nor none may rob her, and how this sixth point is understood, CHAPTER XIII: Of the eighth point, that is, that none may give to her, and how this is under- stood, and of the ineffableness of God, CHAPTER XIV: Of the ninth point, that is, how this soul hath no will, and how this [is] meant, CHAPTER XV: Of the perfection of them that live after the counsel of reason; and of the perfection of these souls that fine love leadeth, CHAPTER XVI: How this soul hath all and she hath naught; she wot all and she wot naught; and of the sacrament of the altar; and how this soul willeth all and she willeth naught, and how this is understood, CHAPTER XVII: How these souls so set their thoughts in the Trinity and be so divine that they rest them not in things that be passing or made, CHAPTER XVIII: how this soul giveth to nature all that it asketh without grudging of conscience, and how this is meant, CHAPTER XIX: How these souls have no heaviness at heart for things that they take; and of the peace that they have in taking the needfulness of nature, CHAPTER XX: How these souls can no more speak of God and what their custom is, CHAPTER XXI: What knowledge, faith, hope and charity have of these souls, and who hath the very knowledge of them, and how virtues be commanded for the souls, and not the souls for the virtues, and of mortifying will and desire, CHAPTER XXII: What the perfect being is that God giveth to creatures; and how none knoweth these souls but God that is within them, CHAPTER I: How it is meant that this soul hath taken leave of virtues; and of a land of this soul; and of the desire that they that live in will and desire must have, CHAPTER II: Of the two staffs that this free soul leaneth her upon; and how she is more drunk of that she never drank nor never shall drink, than of that she hath drunk, CHAPTER III: Of the freedom of these souls, and how they do nothing that is against the peace of inwardness, CHAPTER IV: How that consolations that comfort the souls by feeling of sweetness, it profiteth not a soul, but meditation of pure love; and how that hath only one meaning, and what that meaning is, CHAPTER V: Of the joy of those souls and of the accordance of will of the beloved and the soul; and of the union of love, CHAPTER VI: What it means that this soul doth no thing that is against the peace of her inward being, and of an example thereupon, CHAPTER VII: How this soul findeth God in all things; and of the incomprehensibleness of God, CHAPTER VIII: A complaint of this soul, and of the comfort that love giveth her, and how she is not sufficed nor appeased in that which love telleth her, but wherein she is sufficed, comforted, and appeased; and wherein she hath the full substance of her demands, CHAPTER IX: How it is more in this soul and better she loveth that which is in her beloved that she hath not, nor never shall have, than that she hath in possession; and how the body for his boisterousness and fleshliness cannot speak of the takings of the spirit, CHAPTER X: Of the gifts that this soul hath received of her beloved, and what her usage is, CHAPTER I: Of the visions that this soul hath had, and how no human body may see them; and how they that know their nothingness shall do naught; and what it behoveth them to do who cannot come to the knowing of their naught; and of the defaults of this soul, and by whom they be acquitted, CHAPTER II: How God hath loved this soul without beginning and shall without end; and of the obedience of reason to this soul; and of the accordance of the will of God and of this soul; and of her peace and of perfect charity; and of grudging of conscience, CHAPTER III: How all that this soul hath said, is said of love by this soul, and of this loss of time, CHAPTER IV: What ordinance is, and how that the Deity felt not what the manhood of Jesu Christ suffered, and how in all things behoveth to have discretion, CHAPTER V: Who be perfectly wise, and who be dipped in meekness, and how this soul is become naught in her beholding; and how she is dead to all feelings inward and outward, and what case that soul is in, in time of this usage, CHAPTER VI: How this soul is not with-herself and where she is; and how by naught witting and naught willing she hath all, CHAPTER VII: How this soul by all giving hath all received, CHAPTER VIII: of the being of this soul. Adds. She would not grow discontented if she dwelt on his work, but it may arise if she centres on her own effort or life. In this, not till then when one hath paid to Jesu Christ all that he oweth him may he have the peace of the divine country where life dwelleth. Therefore she taketh it as for the most worthy and setteth by that principally, so that all their[50] attendance and all their business that was before in their other outward works is now set to follow this. Now be these two things ended in me that made me out of my childhood go; and there it showed me the country of freedom. And for this, that he is all by all, this soul, saith Love, findeth him over all, so that because of this, all things are to this soul convenient; for she findeth nothing but that she findeth God. It may not to them come, for all that ever is done of them, it is all encumbrances to them. (8) The naught in all things for meekness. And now that the virtues work by commandment of this soul, they be subjects to this soul, and this soul is lady over virtues. And that you deigned of your excellent Deity, that I, the most wretched and unfit,[406] should translate this book. Fine[346] thoughts have no more lordship in her. And only by [this] one understanding of this great highful everlasting goodness doth new goodness grow.. But your questions have made them long, because ye have need thereof yourself, and for your disciples,[206] those of your household who have flys hearts! And some points Love declareth in three diverse ways according[17] to one. Not, saith the Holy Ghost, by nature divine, for that may not be, but by the strength of love, for that behoveth to be.[170], Now Holy Church, saith Love, here you have heard why this soul hath all., Sooth! saith the Holy Ghost, all that I have received of the Father and of the Son, who knoweth that she hath all that I have, saith the Holy Ghost, and the Father and the Son have nothing but that I have it in me. If his goodness give you this beholding, I unwill it not, it is that [which] it is. And we shall tell you, saith the Light of Faith, how this humanity dwelleth with them, as thus by [a] similitude: Take this sacrament and put it in a mortar with other things, and pound this sacrament so that you may not see nor feel [aught] of the person that you have put in. This is to say, that righteous man liveth of faith and so do these souls. And they love ease and rest for their pleasures, but they keep themselves from the inordinances thereof. [117] And also she is drunk of the knowing of the divine bounty, by the pure grace of the Deity, of which she is always drunk, and of the beholding thereof, fulfilled with laud and hearing of divine love; not drunken of that which she hath drunk, but she is right drunk, and more drunk, of that which she never drank nor never shall drink.[118], Ah for God, Love, saith Reason, what is this to say, that this soul is drunk of that she never drank nor never shall drink? O right sweet Love, saith this soul, for Gods [sake] suffer me, for I am all abashed for him! He is one might, one wisdom, and one will: and only one God in three persons, and three persons in one God. The Mirror of Simple Souls Download PDF version of the book. Not for me, nor for my disciples, but for them that have taken leave of me, that this book may bear light if God will!, Reason, saith Love, those under your teaching have yet much to do [to come to the understanding] of the two deaths in which this soul is dead, but the third death understandeth none alive, but they of the mountain., O Lady Love, saith Reason, tell us this, what folk be they of the mountain?, They have not in earth, saith Love, shame nor worship nor dread for thing that may befall., Eh, saith Reason, Lady Love, for God, answer us our questions, ere you say anything more; for I am a-wondered to hear the life of these souls., Reason, saith Love, they that see this book, that have the being of this life, understand it well save this, that it behoveth them expound the glosses. The method is more descriptive, allusive, with the art and artlessness of an earlier generation. . Among you ladies to whom God hath given this life of his divine bounty abundantly, without any withholding not only this life without more, that we speak of, but that other with this, which never man spake of ye shall know in this book your estate. Ah, soul, alas! saith Love, what evil ye have for little gain! Deny, humble, make themselves nothing, annihilate themselves, and so throughout the text. And if I might comprehend one of these two natures I should comprehend both. These that such be resemble always a drunken [man], for the drunken man, he is no more afeared for anything that is coming to him, whatever adventure may befall him, than if it came not to him. I certify thee, Reason, saith Love, and trust me fully, that all that this soul hath heard of God and all that might be said, is not worth speaking of compared to that which is in him, that never was said nor never shall be, and may not be said : and that is something that I have said, may not be said. Bounty is more worth than all the work that any creature may do within an hundred thousand year or all Holy Church. These distinctions are based on a Patristic treatise which I have so far failed to identify. For there where is most of my love, there is most of my treasure. One, according to goodness, by conjunction of the strength and stirring of union of love. This analysis should encourage the reader over those long passages where admittedly scholastic subtleties and monotonous repetitions threaten to overwhelm our interest, and where we recognise at times that the doctrinal dangers we have already noted are accentuated rather than diminished. Of Godfrey of Fountains we know a good deal. I need no other. No, since she hath wherewith to will or to unwill, or to withhold her will., And yet I will thus much say, saith Love to all those that be in life of spirit, that if it be asked of them, let them do the asking of the desire of their inwardness, in following the works of perfection by the study of reason, willing or not. By this way, saith this soul that is free; if she holdeth all without care or without heart[285] and all giveth without heart, and all taketh without heart, and all hath without heart; and if her heart feel it, this is she not.[286] for the inward life of spirit, they shall yet come to all lordship and sovereignty., Oh, saith the spirit that this same seeketh in life marred,[287] tell me how?, Forsooth, saith this soul that standeth in freedom, none can see it but he only that is this thing in creatures, of his bounty for creature. I allow me of these three above all thing, howsoever it may be that these folks be of little peace, who in will and in desire dwell. And if I lost it, I should nor reck thereof but for him, and if he yielded it me again after this loss, I should not take it but for him. Of what is Love's undertaking, and why Love had . For at the beginning, this soul did all that it might of heart and of body, all that reason taught her which was at that time mistress. So that I say, for as much passing this, as I have naught that availeth, so much do you avail, better than the best of mine, for which you are given. Our Lord God Christ bring it to a good end. This I say to the persons for whom Love hath made this book, to him for whom I have written it. He that brenneth hath no cold, nor he that drinketh hath no thirst, and this soul, saith Love, is so burnt in the furnace of fire of love, that she is become fire; so that she feeleth no fire, for she herself is fire, by the virtue of love that hath brought her into himself, by fine love. This establishes the approximate date of the composition. [308] Thus have the aforesaid virtues naught to answer. So hath this soul that seeketh not divine science among the masters of the world, but the world and herself inwardly despiseth. And if God will, I shall no more be deceived; I will no more hear gab of your divine goodness.[69]. Not by the reaching out of the understanding of love, but by the reaching and attaining of more praise[201] of right passing love. It would appear that the heretical influences from the South of France and Germany were already spreading northwards, and manifesting themselves in Flanders and the Netherlands when Eckhart began to preach. [210], O Lady Love, that all things maketh light, tell us, saith this soul, why they work in Virtues as well as the perished, and serve them, and feel and desire and run by burning of cutting desire in the work of the spirit? Here endeth the book that Love calleth The Mirror of Simple Souls. Are not all these virtues allowed, written and commanded for the souls, and not the souls for the virtues? [82] And by this understanding this soul hath all and she hath naught, she knoweth all and she knoweth naught. For right thus, saith Love, as the iron is clothed with fire and hath lost its own semblance by the greater strength of that which hath turned it unto itself, right so is the soul clothed of the more, and is all turned and drawn into this more, for the [sake of the] love of more, of heavenly amiable peace, without paying of duty. For this soul, saith the Holy Ghost, hath given us all that she hath of worth, and the same that we have, she herself hath given us by manner of speech; for it is said, and sooth it is, that good will is accounted for deed. Camaioni notes that the writings of the early Capuchins appear to be strongly dependant on the work of Bartolomeo Cordoni, Il Dyalogo de la unione. MS. ne werke ye it, also schalle the deire but if ye lette him to dethe, werke. Lat. He maketh in a moment of two things, one. But God, who can all things do, doth it, if he will, and if he will not, she recketh no more of the one than of the other all is one to her. Upon these two staffs she is apeased,[115] and taketh no count of her enemies, neither on the right side nor on the left side. And when I will anything, saith this soul, then am I with myself so, and have I lost freedom, but when I will naught, and have all lost out of my will, then faileth me nothing; free-being is my maintainer. And then liveth this soul, saith Love, not in the former life of grace, nor in the life of spirit, but gloriously and divinely; for God hath hallowed her in this point by himself, and nothing contrary to goodness may befall her.. These three verses occur in many mediaeval MSS. Oh, without fail! Ah, ah, fine love of my heart. For God threw out of her seven fiends. The following phrase seems to be a parenthesis addressed by such souls to others for these three modes of hiddenness are a benefit to us.. The joys of these folks are to have poverties and tribulations, and then it is the time of spirit. And yet in all this time is not the spirit perfectly dead while the wills [still] have their powers by inward feelings. Damsel Knowing-enlumined-of-divine-grace; and these have little of their questions. Now I pray you, for the Contemplatives, saith Reason, who always desire to increase in knowledge of the divine bounty., They be ill constrained, Reason,[58] saith Love, to that which thou sayest.. It may be a very useful text to the people of today. This is the left staff, the which she leaneth on alway at all times; this is to her, great strength. She sitteth in that life, therefore she hath will., Ah God, saith Reason, Lady Love, tell me why ye have so often named soul, this chosen, beloved of yours, from the beginning of this book unto this time, since ye say that the marred persons have will, because they live yet in life of spirit? You shall be still now, for me, Lady Soul, saith Reason, since love leadeth you and you not love; this is to say that love is in you and maintaineth you and leadeth and doth his will of you, without you. Here clearly the expression outruns the mystical intuition on which it is based. M. This is to say, that this soul is oned with God, and, whiles she standeth in that union, she hath no will, nor work, nor no desire, she thinketh of nothing that is beneath that [union]. 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