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← De Arca Noe Morali et Mystica (On the Moral and Mystical Ark of Noah)/Book 5 · De Arca Noe Mystica — Liber 5
Chapter 15ArcaN.5.15

De proprietate quatuor temporum anni, et conclusione operis.

The Seasons and the Senses

The four seasons are joined to the senses and to the ages of life, mapped into quarters and paired like strings of an eight-stringed instrument, with each season marked by its own qualities.

Spring delights the ears, summer the eyes, autumn the sense of smell, winter the sense of taste; for the delight of childhood lies in hearing teaching, the delight of youth in the example of work, the delight of adulthood in the desire for honesty, and the delight of old age in the experience of virtue. And each season occupies its own quarter of the year. Summer occupies the upper quarter, winter the lower, spring the right, autumn the left. And in each of the quarters, as it were, two strings are stretched out because of the twin character of the individuals; and when these are brought together in turn, an eight-stringed instrument is formed, by which the harmony of universal concord is tuned. Spring is moist and warm. Summer is warm and dry. Autumn is dry and cold. Winter is cold and moist.

The Winds Around the Year

Twelve winds are ordered around the ethereal region, grouped under four cardinal winds with their subordinates, completing a structured cosmic circuit.

For the sake of brevity, I'll set aside extensive discussion of all these matters. In this same space twelve winds are arranged, three assigned to each season beneath the ethereal region, as if plunging downward headlong, and winged, jutting out from the shoulders, with a single one ordered beneath each single month. Of these four, the cardinal winds are principal, and each one has two subordinate winds, one on each side. From the middle of the east blows the Subsolanus, flanked by two winds that blow with it: the Vulturnus on the right, and the Eurus on the left. From the south blows the Auster, or Notus, with the Euronotus—also called the Euroauster—on its right, and the Libonotus—who along with the Auster is the Africus—on its left. From the middle of the west blows the Zephyrus, also called Favonius, with the Africus—also called the Libs—on its right, and the Corus—also called the Argestes—on its left. From the middle of the north blows the Aparctias, also called Septentrio, with the Circius—also called the Thracias, Trasceas, or Thrascias—on its right, and the Boreas—also called the Aquilo—on its left. And the principal winds each blow with twin hearts, while the subordinate winds are matched one to one.

Months, Signs, and the Shape of Heaven

Months and zodiac signs are arranged in concentric order above the winds and seasons, and the whole upper structure of the universe is depicted as enthroned and embracing all things.

After this, yet another circle is drawn around the outside of the two already mentioned, and the space it encloses is taken as the ethereal region. In this space the twelve months are arranged according to the order of the seasons, and beneath the twelve months the twelve signs are placed, so that a sign always begins in the middle of a month, and conversely a month begins in the middle of a sign. And each of these signs is marked off from above by thirty degrees, taking its start from the first degree of Aries. And so, against the world, when all the signs are arranged in circuit — spread out, indeed, toward the firmament itself, but standing upward from below for the months — the signs, turned upward in that circle which is called the fixed sphere, seem to stand or move. The months, for their part, appear after those signs and beneath them, standing in the aether, and so at the top come the signs, beneath the signs the months, beneath the months the winds, and beneath the winds the seasons are displayed. In this ordering the great reason of nature is signified, its effect expressed, and so the whole extent of heaven is completed. Set up in this way, the structure of the universe, in its upper part, rises in majesty from its shoulders upward and its feet downward, and is shaped as if sitting on a throne. So that with its arms stretched out on either side, it seems to hold all things together.

The Throne, the Scepter, and the Line of Adam

Majesty holds a throne of blessing in the right hand and a scepter of judgment in the left, while the line of descent from Adam rises upward through six wheels representing the six days of creation.

With three fingers extended through the middle all the way to the circle of the earth, and the rest bent back into the palm, he encloses the heavens. And in his right hand he holds a throne, which hangs down obliquely through the air, all the way up to that place where, in the lower cone, as we have said, the chosen rise again on the right side, and angels prepared there receive them into heaven. And so on the throne itself is written: Come, blessed of my Father, receive the kingdom prepared for you from the beginning of the age.✦1 In his left hand, however, he holds a scepter, which points down to that place where demons meet the wicked rising on the left and carry them off. And so on the scepter itself is written: Go, cursed ones, into the eternal fire prepared for the devil and his angels.✦2 Then the line of descent to Adam is extended upward outside the ark, through the middle of the prominent cone to the summit of heaven, and along it six small wheels are arranged in order, so that the last of them seems to encompass the entrance of the ark itself.3 These six wheels represent the works of the six days. The first wheel, which is also the highest, must be shaped just as the world was on the first day, when light was created. The second, when the firmament was placed between the waters and the waters.

Creation, Seraphim, and Angelic Contemplation

The six creation days are recalled, the ark’s reach across the earth is described, and two seraphim veil majesty while nine ranks of angels contemplate the highest unity.

Third, when the waters were gathered into one, and the earth was clothed with shoots.✦ Fourth, when the sun, moon, and stars were made.✦ Fifth, when the fish were placed in the water, and the birds in the air.✦ Sixth, when the beasts were made on the earth, and man.✦ So that the word may go forth from the mouth of majesty, and every order of creatures may follow, and the extension of the ark itself may reach from the beginning of the world to the end of the age, through the midst of the earth, holding on this side and that places, mountains, rivers, forts, and towns established toward the south of Egypt and toward the north of Babylon.4 After these things, around the throne on each side, around the middle, two seraphim are depicted, who with wings spread upward and downward veil the head and feet of majesty, yet with the face remaining uncovered.✦5 Under the wings of the seraphim, in the space above that lies between the shoulders of majesty and the wings on each side, nine ranks of angels are set in place, turned to contemplate the face of majesty. For she herself, the highest and true unity, holds the middle and highest place.

Angelic Orders and the Heavenly City

Nine angelic orders are numbered from the first unity, their creation and fall are symbolized, and the heavenly city is completed with humanity as the hundredth sheep, closing with a brief doxology.

Then the first order of angels, crowned with a diadem, holds two on each side; the second order, three on each side; the third order, four on each side; the fourth order, five on each side; the fifth order, six on each side; the sixth order, seven on each side; the seventh order, eight on each side; the eighth order, nine on each side; the ninth order, ten on each side, so that from the first unity there may be the source of all things. And in the second unity the creation of the angels will be brought to completion, who together are one hundred and eight. But concerning each order individually, as each one falls away, ninety-nine remain, to which the human being is added as the hundredth sheep, and the heavenly city is brought to completion.✦ We say these things about the symbolism of our ark so that if anyone longs to behold the beautiful house of the Lord and his wonders — which are beyond counting — they may, for now, stir up their desire through this image. May God be blessed through all the ages of ages. Amen.

Read the original Latin

Ver habet delectationem aurium, aestas oculorum, autumnus olfaciendi, hiems gustandi; quia oblectamentum pueritiae in auditu doctrinae, oblectamentum juventutis in exemplo operis, oblectamentum virilis aetatis in appetitu est probitatis, oblectamentum senectutis in experientia virtutis. Tenent et singuli singulos anni quadrantes. Aestas tenet superiorem, hiems inferiorem, ver dextrum, autumnus sinistrum. Et in singulis quadrantibus extensae sunt quasi duae chordae propter geminam singulorum proprietatem, quibus ad invicem collatis, musicum octochordium exprimitur, de quo harmonia concordiae universalis temperatur. Ver est humidum et calidum. Aestas calida et sicca. Autumnus siccus et frigidus. Hiems frigida et humida.

In quibus omnibus multo sermone propter operis compendium supersedebitur. In hoc eodem spatio duodecim venti disponuntur, singulis temporibus terni attributi sub aetherea plaga, quasi deorsum praecipites, et a scapulis prominentes alati sub singulis mensibus singuli ordinati. De his quatuor sunt cardinales, qui singuli duos hinc inde habent suffraganeos. A medio orientis flat subsolanus duos hinc inde habens sibi conspirantes, a dextris vulturnum, a sinistris eurum. A meridie flat auster sive notus, habens a dextris euronotum, qui et euroauster, a sinistris libonotum, qui et austro africus. A medio occidentis flat zephyrus, qui et favonius habens a dextris africum qui et libs, a sinistris corum, qui et argestes. A medio septentrionis flat aparctias, qui et septentrio habens a dextris circium, qui et thracias, et trasceas vel thrascias, a sinistris boream, qui et aquilo. Et principales quidem singuli geminis spirant cordibus, suffraganei singuli singulis.

Post haec alius adhuc circulus praedictis duobus exterius circumducitur, et spatium quod includit pro aetherea plaga accipitur. In quo spatio duodecim menses disponuntur secundum ordinem temporum, et mensibus duodecim signa supponuntur, ita ut semper in medio mensis signum incipiat, et econverso mensis in medio signi. Et haec signa singula desuper triginta gradibus distinguuntur, initio desuper sumpto a primo gradu arietis. Et sic contra mundum in circuitu ordinatis omnibus signis supinatis quidem ad ipsum firmamentum, mensibus autem ab inferiori sursum erectis, ita ut signa quidem sursum versa in ipso circulo, qui aplanes dicitur, stare vel ambulare videantur. Menses autem post illa, et sub illis in aethere stantes appareant, sicque in supremo signa, sub signis menses, sub mensibus venti, sub ventis tempora demonstrantur. In qua distributione magna naturae ratio, effectusque signatur, totusque coeli ambitus sic perficitur. Hoc modo constructa machina universitatis in parte ejus superiori majestas a scapulis sursum, pedibusque deorsum eminens, et quasi in solio sedens formatur. Ita ut expansis hinc inde brachiis omnia continere videatur.

Tribusque digitis per medium extensis usque ad orbem terrae, et caeteris in palmum reflexis coelos concludit. Et in dextera quidem sua tenet thronum, qui oblique deorsum dependet per aeris spatium, usque supra eum locum ubi in cono inferiori, sicut diximus, ad dextram partem electi resurgunt, quos et angeli ibidem praeparati in coelum suscipiunt. Ideoque in ipso throno scriptum est: Venite, benedicti Patris mei, percipite regnum quod vobis praeparatum est ab initio saeculi. In sinistra autem sua tenet sceptrum, quod dirigitur deorsum usque ad eum locum, ubi malos ad sinistram resurgentes daemones obvii rapiunt, et ideo in ipso sceptro scriptum est: Ite, maledicti, in ignem aeternum, qui paratus est diabolo, et angelis ejus. Deinde linea generationis ad Adam sursum extra arcam per medium prominentis coni usque ad coeli verticem extenditur, et in ea per ordinem sex rotulae circinantur, ita ut novissima ipsius arcae introitum complecti videatur. Istae autem sex rotulae exprimunt opera sex dierum. Prima namque quae et suprema taliter figurari debet, qualis fuit mundus prima die quando lux creata est. Secunda, quando firmamentum inter aquas et aquas positum est.

Tertia, quando aquae in unum collectae sunt, et terra germinibus vestita. Quarta, quando sol, et luna, et stellae factae sunt. Quinta, quando pisces in aqua, et aves in aere collocati sunt. Sexta, quando bestiae factae sunt in terra et homo. Ut verbum ab ore majestatis exeat, et omnis ordo creaturarum subsequatur, et ipsius arcae protensio pertingat a principio mundi usque ad finem saeculi, per medium terrae hinc inde habens loca, montes, flumina, castella et oppida constituta, ad austrum Aegyptum, et ad aquilonem Babyloniam. Post haec circa thronum ex utraque parte, circa medium duo seraphim pinguntur, qui extensis alis sursum et deorsum velant caput majestatis et pedes, facie tamen intecta manente. Sub alis autem seraphim desuper in eo spatio, quod est inter scapulas majestatis et alas ex utraque parte ordines angelorum constituuntur novem, ad contemplandam faciem majestatis conversi. Ipsa namque summa et vera unitas medium et supremum locum obtinet.

Deinde primus ordo angelorum diademate hinc inde binos; secundus ordo hinc inde ternos; tertius ordo hinc inde quaternos; quartus ordo hinc inde quinos; quintus ordo hinc inde senos; sextus ordo hinc inde septenos; septimus ordo hinc inde octonos; octavus ordo hinc inde novenos; nonus ordo hinc inde denos, ut a prima unitate sit origo omnium. Et in secunda unitate consummetur creatio angelorum, qui simul sunt centum et octo. De singulis autem ordinibus singulis labentibus remanent nonaginta novem, quibus homo centesima ovis additur, et superna civitas consummatur. Haec de arcae nostrae figuratione dicimus, ut si cuilibeat decoram domus Domini, et mirabilia ejus (quorum non est numerus) intueri, hoc interim exemplari affectum suum provocet. Sit Deus benedictus per cuncta saecula saeculorum. Amen.

Scripture echoes

  1. ↩Matt.25.34 — Then the King will say to those at his right hand, 'Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.'
  2. ↩Matt.25.41 — Then he will also say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.'
  3. ↩Gen.1.9 — And God said, "Let the waters under the heavens be gathered to one place, and let the dry land appear." And it was so.
  4. ↩Gen.1.16 — And God made the two great lights—the greater light to rule the day, and the lesser light to rule the night—and the stars.
  5. ↩Gen.1.20-Gen.1.21 — And God said, "Let the waters swarm with swarms of living creatures, and let birds fly above the earth across the expanse of the heavens." Gen.1.21 — And God created the great sea creatures and every living thing that moves, with which the waters swarmed, according to their kinds, and every winged bird according to its kind. And God saw that it was good.
  6. ↩Gen.1.24-Gen.1.27 — And God said, "Let the earth bring forth living creatures according to their kinds: livestock, creeping things, and wild animals of the earth, each according to its kind." And it was so. Gen.1.25 — And God made the living creatures of the earth according to their kinds, and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good. Gen.1.26 — Then God said, "Let us make man in our image, according to our likeness. And let them have dominion over the fish of the sea, over the birds of the air, over the livestock, over all the earth, and over every creeping thing that creeps on the earth." Gen.1.27 — So God created man in His own image; in the image of God He created him; male and female He created them.
  7. ↩Isa.6.2 — Seraphim were standing above him; each one had six wings: with two each covered his face, with two each covered his feet, and with two each would fly.
  8. ↩Luke.15.4-Luke.15.7;Matt.18.12-Matt.18.14 — Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the lost one until he finds it? Luke.15.5 — And when he finds it, he lays it on his shoulders, rejoicing. Luke.15.6 — And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' Luke.15.7 — I tell you, there will be joy in heaven over one sinner who repents more than over ninety-nine righteous persons who have no need of repentance. Matt.18.12 — What do you think? If a man has a hundred sheep and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? Matt.18.13 — And if it happens that he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that have not gone astray. Matt.18.14 — So it is not the will of your Father in heaven that one of these little ones should perish.

Notes

  1. 1 ↩Quotation from Matthew 25:34.
  2. 2 ↩Quotation from Matthew 25:41.
  3. 3 ↩The construction of complecti is uncertain; it may be an epexegetical infinitive expressing purpose or result.
  4. 4 ↩protensio is a rare word; rendered as 'extension' based on context of the ark's reach across the earth and ages.
  5. 5 ↩intecta is ambiguous in form; taken as agreeing with facie (ablative absolute), yielding 'with the face remaining uncovered.'

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