De inscriptionibus trium mansionum arcae, et de distinctione ejusdem, quae secundum altitudinem est, et de duodecim scalis, quibus ad easdem ascenditur.
The Inscriptions of the three mansions
The twelve inscriptions on the four sides of the ark are laid out, pairing faith, hope, love, knowledge, discipline, goodness, nature, law, grace, right, useful, and necessary, and the text begins to distinguish the ark's height.
The inscriptions for the dwelling-places are set like this: on the right side, the first dwelling-place is inscribed with faith, the second with hope, the third with love. On the left side, the first dwelling-place is inscribed with knowledge, the second with discipline, the third with goodness. On the upper side, the first dwelling-place is inscribed with nature, the second with law, the third with grace. On the lower side, the first dwelling-place is inscribed with what is right, the second with what is useful, the third with what is necessary. So that this last arrangement may correspond, each in kind, to the ones set out above, hold them this way: faith is right, hope is useful, love is necessary. Likewise, knowledge is right, discipline is useful, goodness is necessary. Likewise, nature is right, law is useful, grace is necessary. There are still further distinctions by which the height of the ark is differentiated.
The twelve ladders and those who ascend
The three dwelling-places are mapped to states of life and stages of spiritual progress, and twelve ladders are set at the ark's four corners with symbolic number patterns.
The first dwelling is for married couples, the second for the continent, the third for virgins. Or in this way: the first dwelling is for those using the world, the second for those fleeing the world, the third for those who have forgotten the world. Or in this way: the first dwelling is for those who repent, the second for those who walk, the third for those who fly.1 Likewise, for those ascending through each of the corners from the harshness of the east — that is, from pride — the first dwelling is fear, the second is grief, the third is love. For those ascending from the color of the west — that is, from the desire of the flesh — the first dwelling is patience, the second is mercy, the third is compunction. For those ascending from the cold of the west — that is, from ignorance — the first dwelling is knowledge, the second is meditation, the third is contemplation. For those ascending from the heat of the east — that is, from the fervor of the Spirit — the first dwelling is temperance, the second is prudence, the third is fortitude. Therefore twelve ladders are set upright through the four corners of the ark — three angels through each corner, four in each dwelling, one at each corner — and each ladder is marked off by ten steps, which together make one hundred twenty, that is, sixty and sixty.2
Solomonic imagery of the ascent
The ascent to the highest cubit is likened to sixty men and sixty women climbing twelve ladders, evoking the sixty queens and mighty men of Solomon's Song.
Those who climb to the highest cubit, as if to God, are sixty men and sixty women, ascending by turns up each of the twelve ladders—like the sixty mighty men who surround Solomon's bed and the sixty queens who climb into Solomon's embrace. They ascend through twelve ladders, that is, through apostolic teaching, and through ten paths, that is, through the ten commandments of the law, from the four corners of the world, endowed with faith in the Trinity and with gospel teaching.✦
The first corner: fear, grief, and longing
Along the first corner, thirty books are arranged on each ladder, and the first three ladders bear inscriptions for those who fear hell, mourn exile, and sigh toward their homeland.
From the cold of the east, going upward, thirty books of the divine page are written in order, in each of the ten dwellings — that is, at each step, individual books arranged on the outer side of the stairs — and each book is marked on its outer side by three degrees, because of the threefold understanding: history, allegory, and tropology. From the other side of the stairs, from the same corner, going upward, it is written on the first stair: Here ascend those who fear hell, with Isaiah calling and saying: Their worm will not die, and their fire will not be extinguished.✦ For this reason, then, this is said about Isaiah, because he is the highest book on that stair, whose end is such. And this verse, on the outside, through each step, is marked by three degrees, on account of the three things that are said in Ezekiel: lamentation, song, and woe. Lamentation pertains to present misery, song to future glory, and woe to hell. And it is necessary that those who advance through fear should not only fear hell, but also grieve over present misery, and love future glory. But nevertheless, in this stair, fear is the principal thing. On the second stair it is written thus: Here ascend those mourning the exile of present life, on account of the vessels of the house of the Lord, which are led captive into Babylon.
The second corner: knowledge, effort, and contemplation
The second corner mirrors the first with thirty books, and its ladders are inscribed for those who know God through creatures, meditate on the law, and contemplate the inner light.
This is said because at the end of the book of Chronicles (which is the highest rung on that ladder) this is what is narrated. And this verse too is similarly distinguished through each of the three steps by the three degrees mentioned above, but here grief is what matters most. On the third ladder it is written thus: Here those who sigh toward their homeland ascend, longing for the Bridegroom's return, and saying: Come, Lord Jesus Christ.✦ Likewise, from the cold of the west upward the same thirty books are written, namely those arranged in the first corner, through each of the ten dwelling-places, so that these two corners, distinguished by the order of books, may correspond to the northern side of the column, which is called the Book of Life.✦ We will treat the mystery of this matter more fully later on. And just as was done above, so here too we distinguish each book by three degrees according to the ascent. From the other side of the ladders, from the same corner, I write upward to the first ladder thus: Here those who through ignorance receive their first knowledge of God in creatures ascend, as Scripture teaches and says: In the beginning God made heaven and earth. Because Genesis is the first book on this ladder.
The third corner: forgiveness, abstinence, and mercy
The third corner's ladders bear inscriptions for those who mortify the flesh through abstinence, redeem sins through mercy, and offer continuous compunction to God.
This verse, however, is distinguished from the bottom upward by three steps, which signifies three things to be wondered at in God's works: immensity, beauty, and utility. Immensity pertains to power, beauty to wisdom, and utility to kindness. If anyone wants to know these things more fully, let them look at the treatise we wrote, which is titled "On the Three Days." On the second ladder it is written like this: Here ascend those who stay watchful in meditating on the divine law for instruction in right living, hearing Scripture say: I have appointed you to uproot and to tear down, to destroy and to demolish, to build and to plant.✦ This is found in Jeremiah, which is the first book on this ladder. This verse, however, is distinguished on the outside by two steps, because of the two things that are necessary for right living, which the Psalmist mentions, saying: Turn from evil and do good. On the third ladder it is written like this: Here ascend those who, with their inner eye cleansed, thirst to contemplate the light of inner vision, as if ascending from Babylon to Jerusalem. This, of course, is read in Ezra, which is the first book on this ladder.
The fourth corner: progress, perfection, and heavenly rest
The fourth corner's ladders are inscribed for those advancing from good to good, those using the world lawfully, fleeing it, and forgetting it, with symbolic step numbers marking each stage, and the literal, moral, and allegorical senses are assigned colors.
This line, however, has no distinction, but is drawn in a single stroke of color from the bottom upward, because contemplation is uniform and simple. Likewise, from the heat of the west, upward from the bottom, on one side of the three ladders, this verse is written in a single line: Here ascend those who flee from the heat of vices to the tree of life, and hide under its leaves as if under shade at midday, from the burning heat. This verse on the outside, from the bottom upward, is distinguished by seventy-seven steps, that is, twenty-six minus one on each of the individual ladders. These steps signify what is said in the Gospel about the remission of sins: Seventy times seven. For seven are accustomed to signify the universality of that thing to which they are added. Eleven, however, signifies transgression. Seventy-seven therefore signifies the entire transgression that is forgiven to those who ascend here. On the other side of the first ladder it is written: Here ascend those who, through abstinence and affliction, mortify their members that are on earth, along with vices and desires. And this verse is distinguished by forty steps, which is the number that is the sign of abstinence. On the second ladder is written: Here ascend those who, by almsgiving and the other works of mercy, redeem their former sins. And this verse is marked off by forty-six steps, because almsgiving joined to abstinence, like six added to forty, makes a perfect work. On the third ladder, it is written as follows: Here ascend those who, with contrite heart and afflicted spirit, offer God a continuous sacrifice as a sweet fragrance. And this verse is marked off by fifty steps, a number that is a sign of remission and liberty, because from the moment someone practices these three things — that is, abstinence, almsgiving, and compunction — they will immediately find the forgiveness of their sins and the consolation of the Holy Spirit at the beginnings of true liberty. From the heat of the east, which is the farthest corner for those returning and the first for those setting out, upward from the bottom in a single stretch is written: Here ascend those who no longer pass from evil to good, but advance from good to better, whom the tree of life feeds and carries forward with its fruit. This verse on the first ladder is marked off by thirty steps, on account of the first rank of the faithful who are in the holy Church — those who are married, who in the Gospel are signified by the thirtyfold fruit. On the second ladder, the distinction is made of sixty steps, a number that pertains to the continent. On the third ladder, a hundred steps — a number that pertains to virgins, for whom nothing is higher, since they lead a celibate and heavenly life. On the other side of the first ladder, this verse is inscribed: Here ascend those who lawfully use the world like creeping things in the ark, and the sons of Israel in the field, eating and drinking and seeing the glory of God from afar. This verse is marked by five and a half steps, on account of a good but less perfect work, whose perfection is signified in the full senary, which these people are not yet able to grasp. On the second ladder it is written: Here ascend those who forget and flee the world like four-footed beasts now walking in the ark, and Aaron with the elders of the sons of Israel on the ascent of the mountain. This verse is marked by six steps, on account of the perfection of work, to which these people have now been advanced. On the third ladder it is written thus: Here ascend those who have forgotten the world like birds in the ark, and Moses alone above the summit of the mountain in the cloud with the Lord; this verse is marked by seven steps, because such people have both the perfection of work and the rest of mind.✦ It should be noted that these steps on the outside are always to be inscribed with verses, so that between the steps and the ladders the verses themselves may be extended upward and distinguished by various colors. For the literal sense we have placed the color green, for the moral sense saffron, and for the allegorical sense blue.
Read the original Latin
Inscriptiones mansionum tales sunt: in dextro latere primae mansioni inscribitur fides, secundae mansioni spes, tertiae mansioni charitas. In sinistro latere primae mansioni inscribitur scientia, secundae mansioni inscribitur disciplina, tertiae bonitas. In superiori latere primae mansioni inscribitur natura, secundae lex, tertiae gratia. In inferiori latere primae mansioni inscribitur recta, secundae utilis, tertiae necessaria. Quatenus haec ultima dispositio supradictis singulis respondeat sic habe, recta fides, utilis spes, necessaria charitas. Item recta scientia, utilis disciplina, necessaria bonitas. Item recta natura, utilis lex, necessaria gratia. Sunt aliae differentiae adhuc, quibus altitudo arcae distinguatur.
Prima mansio sunt conjugati, secunda continentes, tertia virgines. Vel ita: Prima mansio utentes mundo, secunda fugientes mundum, tertia obliti mundum. Vel ita: Prima mansio sunt repentia, secunda ambulantia, tertia volantia. Item per singulos angulos ascendentibus a rigore orientis, id est a superbia, prima mansio est timor, secunda est dolor, tertia est amor. Ascendentibus a colore occidentis, id est a concupiscentia carnis, prima mansio est patientia, secunda misericordia, tertia compunctio. Ascendentibus a frigore occidentis, id est ab ignorantia, prima mansio est cognitio, secunda est meditatio, tertia est contemplatio. Ascendentibus a calore orientis, id est a spiritus fervore, prima mansio est temperantia, secunda prudentia, tertia est fortitudo. Ideo per quatuor angulos arcae erectae sunt sursum duodecim scalae, per singulos angelos tres, in unaquaque mansione quatuor, in singulis angulis singulae; et unaquaeque scala decem passibus distinguitur, qui simul sunt centum viginti, id est sexaginta et sexaginta.
Per quos ascendunt ad supremum cubitum quasi ad Deum viri et mulieres sexaginta et sexaginta, alternatim per singulas scalas quasi sexaginta fortes qui ambiunt lectulum Salomonis, et sexaginta reginae quae scandunt ad amplexum Salomonis; per duodecim scalas, id est per apostolicam doctrinam, per decem tramites, id est per decem praecepta legis, a quatuor angulis mundi fide Trinitatis imbuti et doctrina evangelica.
A frigore orientis sursum scripti sunt triginta libri divinae paginae per ordinem in singulis mansionibus decem, hoc est ad singulos passus singuli in latere scalarum deforis ordinati, et unusquisque librorum exterius tribus gradibus distinguitur, propter triplicem intelligentiam, id est historiam, allegoriam, tropologiam. Ex altera parte scalarum ab eodem angulo sursum scribitur ad primam quidem scalam: Hic ascendunt timentes gehennam, vocante Isaia et dicente: Vermis eorum non morietur, et ignis eorum non exstinguetur. Ideo autem hoc de Isaia dicitur, quia iste in ista scala supremus librorum est, cujus finis talis est. Et hic versus extrinsecus per singulos passus, tribus gradibus distinguitur propter tria, quae in Ezechiele dicuntur, quae sunt lamentatio, carmen et vae. Lamentatio pertinet ad praesentem miseriam, carmen ad futuram gloriam, vae ad gehennam. Et oportet ut qui per timorem proficiunt, non solum gehennam timeant, sed et de praesenti miseria doleant, et futuram gloriam diligant. Sed tamen in hac scala timor principalis est. In secunda scala scribitur sic: Hic ascendunt lugentes praesentis vitae exsilium, propter vasa domus Domini, quae captiva ducuntur in Babylonem.
Hoc ideo dicitur, quia in fine libri Paralipomenon (qui in illa scala est supremus) hoc narratur. Et hic versus similiter per singulos passus tribus gradibus distinguitur, propter supradicta tria, sed hic dolor est principalis. In tertia scala sic scribitur: Hic ascendunt suspirantes ad patriam, suspensi ad reditum Sponsi, et dicentes: Veni, Domine Jesu Christe. Item a frigore occidentis sursum scribuntur libri idem triginta, scilicet qui in priori angulo dispositi sunt, per singulas mansiones decem, quatenus hi duo anguli ordine librorum distincti respondeant Aquilonari lateri columnae, quod liber vitae appellatum est. De cujus rei mysterio postea latius tractabimus. Et sicut supra factum est, ita hic quoque singulos libros ternis gradibus secundum ascensum distinguimus. Ex altera vero parte scalarum ab eodem angulo sursum scribo ad primam scalam sic: Hic ascendunt hi qui per ignorantiam primam cognitionem Dei in creaturis accipiunt, docente Scriptura et dicente: In principio fecit Deus coelum et terram. Quia Genesis in hac scala primus liber est.
Hic versus autem ab imo sursum distinguitur tribus gradibus, quod significat tria in operibus Dei admiranda, videlicet immensitatem, pulchritudinem, utilitatem. Immensitas ad potentiam, pulchritudo ad sapientiam, utilitas ad benignitatem pertinet. Quae si quis plenius nosse voluerit, inspiciat tractatum, quem fecimus, cui titulus est de tribus diebus. In secunda scala sic scribitur: Hic ascendunt ii qui ad institutionem recte vivendi meditationi divinae legis invigilant, audientes Scripturam dicentem: Ego constitui te ut evellas, et destruas, et disperdas, et dissipes et aedifices, et plantes. Hoc in Jeremia invenitur, qui primus in hac scala est. Hic autem versus foris duobus gradibus distinguitur, propter duo quae necessaria sunt ad recte vivendum, quae Psalmita commemorat, dicens: Declina a malo, et fac bonum. In tertia scala sic scribitur: Hic ascendunt ii qui interiori oculo emundato internae visionis lumen contemplari sitiunt, quasi de Babylone ascendentes ad Jerusalem. Quod scilicet in Esdra legitur, qui primus in hac scala est.
Hic autem versus distinctionem non habet, sed unus ductus coloris ab imo sursum trahitur, quia contemplatio uniformis est, et simplex.
Item a calore occidentis ab imo sursum ex uno latere scalarum trium, uno ductu hic versus scribitur: Hic ascendunt ii qui ab aestu vitiorum ad lignum vitae refugiunt, et sub foliis ejus quasi sub umbraculo meridiano a fervore se abscondunt. Hic autem versus foris ab imo sursum distinguitur septuaginta septem gradibus, id est per singulas scalas viginti sex uno minus. Isti autem gradus significant, quod in Evangelio de remissione peccatorum dicitur: Septuagies septies. Septem enim universitatem significare solent illius rei, cui apponuntur. Undecim vero transgressionem. Septuaginta septem ergo universam transgressionem significant, quae hic ascendentibus relaxatur. In altero autem latere primae scalae scribitur: Hic ascendunt ii qui per abstinentiam et afflictionem mortificant membra sua, quae sunt super terram, cum vitiis et concupiscentiis. Et hic versus quadraginta gradibus distinguitur, qui numerus abstinentiae signum est.
In secunda scala scribitur: Hic ascendunt ii qui eleemosynis, et caeteris misericordiae operibus priora peccata redimunt. Et iste versus quadraginta sex gradibus distinguitur, quia eleemosyna abstinentiae juncta, quasi sex cum quadraginta, perfectum opus facit. In tertia scala sic scribitur. Hic ascendunt hi qui contriti cordis et spiritus contribulati juge sacrificium Deo in odorem suavitatis offerunt. Et hic versus quinquaginta gradibus distinguitur, qui numerus signum est remissionis et libertatis, quia ex quo homo haec tria exercet, id est abstinentiam, eleemosynam, compunctionem, statim absolutionem peccatorum suorum, et sancti Spiritus consolationem in primordia verae libertatis inveniet. A calore orientis, qui est ultimus angulus revertentibus, et discedentibus primus, ab imo sursum uno tractu scribitur: Hic ascendunt ii qui non jam de malo ad bonum transeunt, sed de bono in melius proficiunt, quos lignum vitae fructu suo pascit et provehit. Hic versus in prima scala triginta gradibus distinguitur propter primum ordinem fidelium, qui sunt in Ecclesia sancta, qui sunt conjugati, qui in Evangelio triceno fructu significantur. In secunda scala distinctio fit sexaginta graduum, qui numerus ad continentes pertinet.
In tertia centum, qui numerus ad virgines pertinet, quibus nihil altius, quia coelibem et coelestem vitam ducunt. In altero autem primae scalae latere ascriptus est hic versus: Hic ascendunt licite utentes mundo quasi reptilia in arca, et filii Israel in campo edentes, et bibentes, et videntes a longe gloriam Dei. Hic versus quinque et semis gradibus distinguitur propter bonam operationem minus perfectam, cujus perfectio in pleno senario significatur, quam necdum isti apprehendere possunt. In secunda scala scribitur: Hic ascendunt obliviscentes et fugientes mundum quasi quadrupedia jam ambulantia in arca, et Aaron cum senioribus filiorum Israel in ascensu montis. Hic autem versus sex gradibus distinguitur propter perfectionem operis, ad quam isti jam promoti sunt. In tertia scala sic scribitur: Hic ascendunt obliti mundum quasi volatilia in arca, et Moyses solus super verticem montis in nube cum Domino, hic autem versus septem gradibus distinguitur, quia tales cum perfectione operis habent et requiem mentis. Sciendum aute quod isti gradus forinsecus semper versibus ascribendi sunt, ut inter gradus et scalas versus ipsi sursum protendantur, et variis coloribus distinguendi. Nos ad significandam historiam viridem colorem posuimus, ad tropologiam croceum, ad allegoriam caeruleum.
Scripture echoes
- ↩Exod.20.1-Exod.20.17;Deut.5.6-Deut.5.21 — And God spoke all these words, saying, Exod.20.2 — I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. Exod.20.3 — You shall have no other gods before me. Exod.20.4 — You shall not make for yourself a carved image, or any likeness of what is in the heavens above, or what is on the earth beneath, or what is in the waters beneath the earth. Exod.20.5 — You shall not bow down to them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children, to the third and fourth generations of those who hate Me. Exod.20.6 — and showing steadfast love to thousands of those who love me and keep my commandments Exod.20.7 — You shall not take the name of the LORD your God in vain, for the LORD will not hold guiltless anyone who takes His name in vain. Exod.20.8 — Remember the Sabbath day, to keep it holy. Exod.20.9 — Six days you shall labor and do all your work. Exod.20.10 — but the seventh day is a Sabbath to the LORD your God; on it you shall not do any work—you, your son, your daughter, your male servant, your female servant, your livestock, or the sojourner who is within your gates. Exod.20.11 — For in six days the LORD made the heavens and the earth, the sea and all that is in them, and he rested on the seventh day; therefore the LORD blessed the day of the Sabbath and made it holy. Exod.20.12 — Honor your father and your mother, so that your days may be long upon the land that the LORD your God is giving you. Exod.20.13 — You shall not murder. Exod.20.14 — You shall not commit adultery. Exod.20.15 — You shall not steal. Exod.20.16 — You shall not bear false witness against your neighbor. Exod.20.17 — You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that belongs to your neighbor. Deut.5.6 — I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. Deut.5.7 — You shall have no other gods before me. Deut.5.8 — You shall not make for yourself a carved image—any form of what is in the heavens above, or what is on the earth beneath, or what is in the waters beneath the earth. Deut.5.9 — You shall not bow down to them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, and on the third and fourth generations of those who hate Me. Deut.5.10 — and showing steadfast love to thousands of generations of those who love me and keep my commandments." This completes the phrase aloud and strengthens the contrast with third and fourth generations in v.9. Deut.5.11 — You shall not take the name of the LORD your God in vain, for the LORD will not hold guiltless anyone who takes His name in vain. Deut.5.12 — Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Deut.5.13 — Six days you shall labor and do all your work, Deut.5.14 — But the seventh day is a Sabbath to the LORD your God. On it you shall not do any work—you, your son, your daughter, your male servant, your female servant, your ox, your donkey, any of your livestock, or the foreigner within your gates—so that your male servant and your female servant may rest as you do. Deut.5.15 — Remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm. Therefore the LORD your God has commanded you to observe the Sabbath day. Deut.5.16 — Honor your father and your mother, as the LORD your God commanded you, so that your days may be long and so that it may go well with you on the land that the LORD your God is giving you. Deut.5.17 — You shall not murder. Deut.5.18 — and you shall not commit adultery Deut.5.19 — You shall not steal. Deut.5.20 — And you shall not bear false witness against your neighbor. Deut.5.21 — You shall not covet your neighbor's wife, and you shall not desire your neighbor's house, his field, his male servant, his female servant, his ox, his donkey, or anything that belongs to your neighbor.
- ↩Isa.66.24 — And they shall go out and see the corpses of the men who rebelled against me, for their worm shall not die, and their fire shall not be quenched, and they shall be an abhorrence to all flesh.
- ↩Rev.22.20 — The one who testifies to these things says, "Yes, I am coming quickly." Amen. Come, Lord Jesus.
- ↩Exod.32.32-Exod.32.33;Phil.4.3;Rev.3.5 — But now, if you will forgive their sin—and if not, please blot me out of your book that you have written. Exod.32.33 — And the LORD said to Moses, "Whoever has sinned against me, I will blot out of my book." Phil.4.3 — Yes, I ask you also, true companion, help these women, for they labored with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life. Rev.3.5 — The one who conquers will thus be clothed in white garments, and I will not erase his name from the book of life. I will confess his name before my Father and before his angels.
- ↩Jer.1.10 — See, I have appointed you this day over the nations and over the kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant.
- ↩Exod.24.15-Exod.24.18 — Then Moses went up to the mountain, and the cloud covered the mountain. Exod.24.16 — The glory of the LORD settled on Mount Sinai, and the cloud covered it for six days. On the seventh day he called to Moses from within the cloud. Exod.24.17 — And the appearance of the glory of the LORD was like a consuming fire on the top of the mountain in the sight of the people of Israel. Exod.24.18 — Moses entered into the midst of the cloud and went up to the mountain, and Moses was on the mountain forty days and forty nights.
Notes
- 1 ↩The glosses give repentia / ambulantia / volantia as nouns or neuter participles; the sense is of progressive spiritual stages — repenting, advancing, soaring.
- 2 ↩The arithmetic and the distribution of angels, dwellings, and corners are dense; the translation follows the Latin's layered apposition, but the precise symbolic mapping is debated.
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