Formulae Spiritalis Intellegentiae

Formulae of Spiritual Understanding. Preface. Eucherius sends greetings to his son in Christ, Veranus. I have judged that compilations of spiritual understanding should be composed and sent to you, out of a fatherly concern for you, so that, once they are grasped, the mind’s following sense might readily direct itself to the understanding of all divine writings. For since the letter kills, but the spirit gives life, it is necessary to penetrate into those spiritual interiors of words by the life-giving spirit. Moreover, that the whole of scripture, both of the Old Testament and the New, is to be taken in an allegorical sense, we are reminded either by what we read in the Old Testament: “I will open my mouth in parables, I will speak ancient riddles,” or by what is written in the New Testament: “All these things Jesus spoke to the crowds in parables, and he did not speak to them without parables.

Nor should it be wondered at that divine speech, uttered by the mouth of prophets and apostles, has departed greatly from that customary manner of writing among men, having easy things at hand while containing great things in its inner depths, because indeed it was fitting that the sacred words of God should be distinguished from other writings both in merit and in appearance, lest that dignity of heavenly mysteries lie open indiscriminately and without distinction to all, and expose the holy to dogs and pearls to swine; so that, after the manner of that silvered dove whose hind parts shine with the gleam of glittering gold, the first things of divine Scripture should gleam with silver, while the more hidden things glow with gold. Rightly, therefore, was it provided that that chastity of utterances should be covered from the promiscuous eyes of all by its own hiddenness, as by some veil of modesty; and it was most excellently provided by divine dispensation that the writings themselves should be so veiled, overshadowed by heavenly mysteries, just as divinity itself was covered by its own secret. Therefore, when in the sacred books are found written "the eyes of the Lord," "the womb of the Lord," "the feet," and even "the arms of the Lord," and it is far removed from the catholic faith of the churches to determine God as corporeal—He who is invisible, incomprehensible, immutable, infinite—it must be inquired how these things are unlocked by figurative exposition through the Holy Spirit. For here are found those inner parts of the Lord's temple, here that Holy of Holies.

The body of sacred scripture, as handed down, is in the letter, the soul in the moral sense, which is called the tropic sense, the spirit in the higher understanding, which is called anagoge. This threefold rule of the scriptures is fittingly observed by the confession of the Trinity sanctifying us through all things, so that our whole spirit and soul and body may be preserved without fault until the coming of our Lord God Jesus Christ and the judgment. The wisdom of this world divided its philosophy into three parts: physics, ethics, logic, that is, natural, moral, rational—but natural as pertaining to the causes of nature, which contains all things; moral, however, as looking to morals; rational, moreover, as disputing about higher things and affirming that God is the father of all. This threefold division of doctrine is not so far removed from that distinction in our own disputation, whereby learned men think that this heavenly philosophy of the scriptures is to be discussed according to history, according to tropology, according to anagoge. For this reason, history impresses upon us the truth of deeds and the credibility of the narrative; tropology refers mystical understandings to the correction of life; anagoge leads to the more sacred secrets of celestial figures. There are also those who think that allegory should be added in the fourth place in this kind of knowledge, confirming that it has presented the shadow of future things through the narration of events.

These things themselves, however, to be more fully manifested by examples placed beneath: the sky is, according to history, this which we behold; according to tropology, the celestial life; waters, according to allegory, baptism; according to anagoge, the angels, whence that saying: "And the waters which are above the heavens praise the name of the Lord." Moreover, the whole discipline of our religion has flowed from that twofold source of knowledge, of which the first they called *practicen*, the second *theoreticen*, that is, the active and the contemplative: one, which perfects the active life by the correction of morals; the other, which is engaged in the contemplation of heavenly things and in the disputation of the divine scriptures. Therefore, active knowledge is diffused into diverse studies, but contemplative knowledge is derived into two parts, that is, it consists in historical disputation and in the interpretation of spiritual understanding. But with these now set aside, let us set forth the formulae of spiritual understanding which we have promised, running through the figures of individual names by which these things are customarily understood as inserted in that text of divine reading. Let us therefore pray to the Lord, that he may reveal the thickets of his scriptures, and that we may bring forth in what manner it is to be understood by a more secret intelligence.

I. On Those Things Which Are Called the Members of the Lord or Which Are Signified Concerning Him. The eyes of the Lord are understood as divine inspection; in the Psalm: the eyes of the Lord are upon the righteous. The ears of the Lord, when He deigns to hear; in the Psalm: and His ears to their prayers. The mouth of the Lord is speech to men; in the prophet: the mouth of the Lord has spoken. The word of the Lord is the Son; in the Psalm: my heart has brought forth a good word. The arm of the Lord is the Son, through whom He has wrought all things; in the prophet: the arm of the Lord, to whom it was revealed. The right hand of the Lord is the same as above; in the Psalm: the right hand of the Lord has done a mighty deed. The womb of the Lord is the secret from which He brought forth the Son; in the Psalm: from the womb before the morning star I begot you. The feet of the Lord are the stability of eternity; in the Psalm: and darkness under His feet. The footsteps of the Lord are the signs of hidden works; in the Psalm: and your footsteps shall not be known. The steps of the Lord are the advent or visitation of the Lord; in the Psalm: your steps have been seen, O God.

The arms of the Lord are his aids among the saints; in the Psalm: take up arms and shield. The shield is the protection of God; in the Psalm: O Lord, you have crowned us with the shield of your good will. The spear is divine vengeance; in the Psalm: pour forth the spear and confine it among the impious. The bow is the intention of divine threat; in the Psalm: he stretched his bow and prepared it. The arrows are divine precepts or the apostles; in the Psalm: he sent his arrows and scattered them. The sword is vengeance or the word of the Lord; in the Apostle: for the word of God is living and effective and more penetrating than any two-edged sword. The broadsword is the same as above. The trumpet of God is the manifest voice of the Lord; in the Apostle: at the command and voice of the archangel and at the trumpet of God. The chariot of God is the seat of God or the fourfold form of the Gospels; in the Psalm: the chariot of God is manifold by ten thousands. The rod of God is the sign of rule or the correction of discipline; in the Psalm: the rod of equity, the rod of your kingdom.

The staff of God is the support of the consolation of God; in the Psalm: your rod and your staff, these have consoled me. Coals are the fire of charity or of examples or of penance; in the Psalm: with desolating coals. Smoke is the beginnings of future compunction or of the threat of God himself; in the Psalm: smoke rises in his anger. Likewise in another sense, as smoke is harmful to the eyes, that is, vanity. Fire is the Holy Spirit; in the Acts of the Apostles: and there appeared to them divided tongues as of fire, and it sat upon each of them, and they were all filled with the Holy Spirit. II. ON THE HEAVENLY CREATURES. The heavens are the apostles or the saints, for the reason that the Lord dwells in them; in the Psalm: the heavens declare the glory of God. Clouds are the prophets or the saints, because they rain the word of the Lord; in Isaiah: I will command the clouds above not to rain. Thunders are the voices of the Gospel, because they thunder from heaven; in the Psalm: the voice of thunder in the wheel.

Lightnings are the splendors of the Gospel; in the Psalm: your lightnings have shone upon the world. Thunderbolts are the virtues or the words of Jesus Christ; in the Psalm: and he multiplied thunderbolts and confounded them. Thrones are angels or saints or the power of ruling itself; in the Psalm: your throne, O God, is for ever and ever; likewise in another passage concerning the devil: I will set my throne in the north. Seats are the same as above, angels or saints, because the Lord sits upon them; in the Psalm: God sits upon his holy seat. The sun is the Lord Jesus Christ, because he shines upon the lands; in Solomon: therefore the sun of justice has not shone for us. The moon is the Church, because it shines in this night of the world; in the Psalm: he made the moon for the seasons. Stars are saints or learned men; in Daniel: the learned shall shine like stars; sometimes also angels. A cloud is the veil of the mysteries of God; in the prophet: and the clouds are the dust of his feet. Darkness is the covering of divine secrets; in the Psalm: and darkness is under his feet.

The abyss is the profundity of the Scriptures; in the Psalm: the abyss calls to the abyss. The dew is the word of the Lord, for this reason, that it moistens the land of men; in the Psalm: like the dew of Hermon which descends upon Mount Sion. The rain is the precepts or commandments of the Lord, because it irrigates the land, that is, men; in the Psalm: you will set apart a willing rain, O God, for your inheritance. The snows are for the whiteness of justice especially; in the Psalm: you will wash me, and I shall be made whiter than snow. The hail is the threats of the Lord, with which he strikes the obstinate; in the Psalm: hail and coals of fire. Likewise in another part: and he struck down their vineyards with hail. The frost is abstinence, because through it the heat of the body grows cold; in the Psalm: I have become like a wineskin in the frost. The storm is the onrush of persecutions or tribulations; in the Psalm: who saved me from faint-heartedness and storm. The ice is the hardness of sinners; in Solomon: and as ice in clear weather, so your sins will be dissolved.

The winds are the souls of the saints; in the Psalm: it flew upon the wings of the winds. Likewise, in a negative sense in Matthew: and the winds blew. The north wind is the devil or unfaithful or evil men; in the prophet: from the north evils will blaze forth upon the earth. The right-hand wind is the same as above; in Solomon: the north wind is a harsh wind. It is called by the name "right-hand" because the devil presumes for himself the name of the right-hand as if it were good, or because it becomes the right-hand for those looking toward the west, that is, toward sin. The south wind is the heat of faith; in the Psalm: like a torrent in the south. The air is the utterance of emptiness; in the Apostle: thus I fight, not as one beating the air, that is: not pursuing empty things. The seasons are the opportune distribution of the divine will; in the Psalm: he made the moon for the seasons. Spring is the renewal of life, either through baptism or through resurrection; in the Psalm: summer and spring, you made them. Summer is the prefiguration of future joy; in the Psalm, the same as above.

Winter is persecution or tribulation; in the Gospel: that your flight may not be in winter or on the sabbath. Years are sometimes taken for eternity, as there: your years will not fail; sometimes also for the brevity of life, as here: our years will be considered like a spider’s web. Day and night are righteousness and iniquity, faith and unfaithfulness, prosperity and adversity; in the Psalm: by day the Lord commanded his mercy, and by night he declared it. Light and darkness are taken in the same way as day and night; in the Epistle of John: he who loves his brother abides in the light, but he who hates his brother is in darkness. Shadow is divine protection; in the Psalm: protect me under the shadow of your wings. The hour is five hundred years, as some think, if ever day is taken for the whole age of this world; in the Epistle of John: little children, it is the last hour. The East is the Saviour especially; in Luke: the East visited us from on high; and in Zechariah: behold, a man whose name is East.

The West: the failure of a better life; in the prophet: the sun will set for you at noon. Morning: the light of good works, or baptism, or the resurrection; in the psalm: in the morning I will stand before you and see you. Noon: the full brightness of teachings and deeds; in Solomon: where do you lie down at noon? and in a bad sense in the psalm: from the noonday demon, that is, the manifest one. Evening: the end of life or of the age, or punishment; in the psalm: at evening weeping will linger, and at morning joy. III. ON EARTHLY THINGS. Earth: man himself; in the Gospel: another fell on good earth. Likewise in a bad sense of the sinner: you will eat earth all the days of your life. Dry land: the flesh of a fruitless man; in Ecclesiasticus: to cover the dry land with malice and deceit. Dust: sinners or the vanity of the flesh; in the psalm: like dust which the wind casts forth. Mud: the glue of sinners; in the psalm: rescue me from the mud, that I may not be stuck fast; likewise in another sense in John: he made mud and smeared my eyes.

Mountains: the Lord, the church, the apostles, or the saints, from the height of their virtues; in the psalm: "who descended upon Mount Sion." Likewise, in another sense, in the prophet: "lest your feet stumble against the misty mountains," that is, heretics. Hills: saints, but of lesser merit; in the psalm: "mountains and all hills." Likewise, in a bad sense, in the gospel: "every hill and mountain will be laid low." Valleys: the humble, through contrition of heart; in the psalm: "and the valleys will abound with grain." And in a bad sense, the prophet: "the valley of the sons of Ennom." Rock: Christ, from his firmness; in the apostle: "but the rock was Christ." Stones: sometimes Christ or the saints; in the psalm: "the stone which the builders rejected." Likewise, in another sense: "God is able to raise up sons of Abraham from these stones." Field: this world; in the gospel: "the field is this world." Plains: the saints or the divine scriptures, because they provide pasture for souls; in the psalm: "and your plains will be filled with abundance." Likewise, in a bad sense: "in the plain of Taneos.

Pastures: spiritual refreshment; in the psalm: "in a place of pasture he placed me there." Cultivation: the saints, who are cultivated toward God; the apostle: "you are God's tillage." Farmer: God; in the Gospel, the Lord: "I am the true vine, and my father is the farmer." Furrows: the hearts of the saints; in the psalm: "drenching its furrows." Seed: divine preaching; in the Gospel: "the sower went out to sow his seed." Harvest: the abundance or multitude of the faithful; in the Gospel: "lift up your eyes and see the fields, how they are already white for the harvest"; and otherwise: "harvest: the consummation of the age, as the angels are harvesters." Sheaves: the fruits of righteousness; in the psalm: "carrying their sheaves." Stubble: those dry or empty toward faith; in the apostle: "wood, hay, stubble"; and in the prophet: "woe is me, for I have become like one who gathers stubble at the harvest," that is: I have found no fruits of good work. Threshing floor: the church; in the Gospel: "and he will clean his threshing floor.

Winnowing-fan: the examination of God's justice; in the Gospel: "whose winnowing-fan is in his hand." Wheat: the saints or the elect of God; in the Gospel: "and he will gather his wheat into the granary." Barley: the letter of the Law; in the Gospel: "there is a boy here who has five barley loaves." Chaff: sinners; in the Gospel: "but the chaff he will burn with inextinguishable fire"; and Jeremiah: "What has chaff to do with wheat, says the Lord?" Tares: scandals or those who live wickedly; in the Gospel: "his enemy came and oversowed tares in the midst of the wheat." Vineyard: the Church or the people of Israel; in the Psalm: "you transplanted a vineyard from Egypt." Likewise in a negative sense: "for from the vineyard of Sodom is their vine." Vine: Christ; in the Gospel: "I am the true vine." Likewise in another sense, as above in the Song of Deuteronomy: "from the vineyard of Sodom is their vine." Branches: the apostles or the saints; in the Gospel: "I am the vine, you are the branches." And in a negative sense in the Song of Deuteronomy: "and their branch from Gomorrah.

Grapes: the fruit of justice; in the Song of Isaiah: "I waited for it to produce grapes." Also in a negative sense in Deuteronomy: "one of their grapes is a gall-cluster." Cluster of grapes: the Church or the body of the Lord; in Numbers: "because the children of Israel had carried a cluster of grapes from there." Vintage: the end of the world or punishment upon the people; in the Psalm: "all who pass by harvest it." And Joel: "send the sickles and lay waste the vineyard of the land, because its grapes are ripe." Wine-press: the altar, because offerings are brought there like fruits; in the Song of Isaiah: "and I dug a wine-press in it." And otherwise, the wine-press: the pressure of tribulations in which the faithful are tested; in the title of a Psalm: "to the end, for the wine-presses." Hay: the flesh or vain glory; in the prophet: "all flesh is hay, and all its glory is like the flower of hay." Herbs: a certain delight of the advancing soul; in Genesis: "let the earth produce green herb." Also in a negative sense: "in the morning let it pass away like grass.

Flowers: Christ or the beauty of justice; in the Psalm: "the just man will flourish like a palm." Lily: Christ or the angels, from the whiteness of justice; in Solomon: "I am the flower of the field and the lily of the valleys." Roses: the martyrs, from the redness of blood; in Solomon: "as the rose blossoms over the flowing streams." Violets: the confessors, on account of the likeness of bruised bodies; in the Song of Songs: "flowers have been seen on the earth." Forests: the nations; in the Psalm: "we found her in the fields of the forest." From these forests two bears, the kings of the Romans, came forth at the figurative command of Elisha, and after forty-two years from his ascension to the heavens, they devoured the Jewish children. Thickets: the obscure or hidden parts of divine Scripture; in the Psalm: "and he revealed the thickets." Woods: sinners to be consigned to fire; in Ecclesiastes: "he who splits wood will be endangered by it." Likewise in a good sense: "and it will be like a tree that has been planted." Root: origin; in the Apostle: "if the root is holy, so are the branches." And in a bad sense in the Psalm: "and your root from the land of the living.

Tree: a man, from the fruit of his works; in the Gospel: "Either make the tree good and its fruit good." And in a negative sense: "Either make the tree bad and its fruit bad." Some, in this testimony, think that this tree is to be understood as the will of a man rather than the man himself. Branch: offspring; in the Apostle: "If the root is holy, then also the branches." Likewise in a negative sense in Daniel: "Cut off its branches." Leaf: the speech of teaching; in the Psalm: "And its leaf will not fall." And otherwise, leaf: clothed and adorned with the protection of divine grace. Fruits of the orchard: the saints in their virtues; in the Song of Songs: "And he will eat the fruit of his orchard fruits." Palm: perfection or victory; in the Psalm: "The just man will flourish like a palm." Cedars: men of loftier power; in the Psalm: "Like the cedars of Lebanon they will be multiplied." And in a negative sense in the Psalm: "And the Lord will shatter the cedars of Lebanon." Olive: a saint abounding in the fruits of mercy; in the Psalm: "But I, like a fruitful olive.

Wild olive tree: a man without fruit, or a Gentile; in the Apostle: "But if you have been cut off from the natural wild olive tree." Fig tree: the synagogue, sometimes; in the Gospel: "And the fig tree withered at once." And in Habakkuk: "The fig tree will not bear fruit." Pomegranate tree: the Church from many nations, or having diverse graces; in the Song of Songs: "Your shoots are a paradise of pomegranates with the fruit of apples." Reed: a sinner, or one fragile in faith; in the Gospel: "He will not break a shaken reed." Also, reed: a weak support; in the prophet: "Why do you trust in this Egyptian reed staff? If anyone leans on it, it will be shattered and will pierce his hand." Bramble: as some think, a prefiguration of the holy Virgin Mary, because she sent forth the Savior like a rose from the bramble of the human body, or because she endured the force of divine radiance without being consumed; in Exodus: "And the Lord appeared to him in a flame of fire from the midst of the bramble, and he saw that the bramble was burning and was not consumed.

Thorns: sometimes the harmful cares of riches, suffocating the mind; in the Gospel: "Another fell into thorns." Caltrops: the barbs of vices or temptations; in Genesis: "It produced thorns and caltrops for you." Springs: baptism; in the Psalm: "As the hart longs for springs of water." Water: peoples or temptations; in the Psalm: "Perhaps the water would have swallowed us up." Likewise in a good sense in Jeremiah: "They have abandoned me, the spring of living water." And in the prophet: "You who are thirsty, go to the water," that is, to teaching. Torrent: the onset of persecution; in the Psalm: "He will drink from the torrent on the way." And in a good sense: "And you will give them the torrent of your will to drink." Rivers: peoples of the unfaithful; in the Psalm: "By the rivers of Babylon." Likewise in a good sense: "Rivers of living water will flow from his belly," that is, of spiritual grace. Lake: hell; in the Psalm: "They placed me in the lower lake," that is, in that place of hell in which sinners alone are held in penal custody.

Sea: the world or the peoples; in the Psalm: "this great and spacious sea." Fish: the saints; in the Gospel: "and they drew up a net full of great fish." Likewise in a negative sense: "but they cast the bad ones out." Waves: temptations; in the Psalm: "all your high things and your waves passed over me." Billow: the same as above; in the Canticle: "the billows froze in the middle of the sea." Islands: either souls or the churches of God, which are battered by various waves of temptations; in the Psalm: "let many islands rejoice." Shore: the end of the world; in the Gospel: "and sitting by the shore, they chose the good ones into vessels." Sand of the sea: the innumerable multitudes of peoples; in Genesis: "and I will multiply your seed like the stars of the sky and like the sand that is on the seashore." IV. ON LIVING BEINGS. Birds: the saints, because they fly with their hearts to higher things; in the Gospel: "and it made great branches so that the birds of the sky could dwell under its shade.

Flight of the saints: ecstasy in God or understanding in the Scriptures; in the Psalm: "and I shall fly and I shall rest." Wings: the two Testaments; in Ezekiel: "each one covered his body with two wings." Feathers: the Scriptures; in the Psalm: "the silvered feathers of the dove." Nest: the Church, or a high resting-place for the saints; in the Psalm: "and the turtledove a nest for itself where it may place its young." And otherwise: nest, a good conscience, in which the offspring of good thoughts are cherished and are brought forth into works, so that afterwards they are called children; in the Psalm: "your children like new olive shoots around your table." Young: the saints; in the Psalm as above. And in a negative sense in Solomon: "and the young of eagles shall devour him." Eagles: the saints; in the Gospel: "where the body will be, there the eagles will gather." And in a negative sense: "the young of eagles shall devour him." Ostrich: a heretic or a philosopher, because although it has feathers of wisdom, it does not fly; in Isaiah: "and it shall be a lair of dragons and a pasture of ostriches.

Pelican: the Lord Christ in his passion, or a holy man devoted to solitude; in the Psalm: "I have become like a pelican of the wilderness." Raven: the blackness of the sinner or of the demon; in Solomon: "let ravens dig him out from the valleys." Likewise, in a good sense, in the Song of Songs concerning the bridegroom: "his hair is like fir trees, black as ravens." Partridge: the devil; in the prophet: "the partridge cried out, it gathered what it did not hatch." Dove: the Holy Spirit; in the Gospel: "and I saw the Spirit of God descending like a dove." Likewise, in another sense: "in Ephraim, a dove without sense, having no heart." Turtle-dove: the Holy Spirit, or a holy man, or spiritual understanding; in the Song of Songs: "the voice of the turtle-dove is heard in our land." But the dove is called the Holy Spirit when there is a clear exposition of the sacred Scriptures; the turtle-dove, however, is understood as the Holy Spirit when the Scriptures are raised up by deep and obscure mysteries.

Kite signifies, I think, the rapacious or the haughty; in the Psalm according to the Hebrew: "the kite, the father's house is." Hawk sometimes the holy man, I think, snatching the kingdom of God; in Job: "Does your wisdom make the hawk grow feathers?" Night-heron Christ or a holy man contemptible to the unfaithful; in the Psalm: "I have become like a night-heron in a dwelling." Sparrow sometimes the Lord or a holy man; in the Psalm: "For the sparrow finds a house for itself." And there is another sparrow, of which it is said to the holy man: "Migrate to the mountain like a sparrow." Rooster the Lord, I think, or a holy man; in Solomon: "And the rooster walking among the hens, joyful." And in Job: "Who gave understanding to the rooster?" and in another part: "And I will have you carried off as a barnyard rooster is carried off." Hen wisdom or the Church or the soul; in the Gospel: "As a hen gathers her chicks under her wings." Bats monsters of idols given over to darkness; in the prophet: "That you worship moles and bats.

Scarab in the prophet: "and the scarab will cry out from the wood," as some think, concerning the Lord. Locusts, peoples; in the Gospel: "but his food was locusts." Bees, a form of virginity or wisdom; in Solomon: "go to the bee and learn how industrious she is"; and in a negative sense in the prophet: "and to the bee which is in Assur." Fly, the devil; in Solomon: "dying flies spoil the oil of sweetness." Beasts, the devil or all wild animals; in the Psalm: "do not deliver to the beasts the souls confessing to you." Lion, the Lord: "the lion of the tribe of Judah has conquered"; likewise in another sense: "lest at any time it seize my soul like a lion." Leopard, the devil or a sinner of varied habits; in the prophet: "as the Ethiopian will not change his skin and the leopard his spots." Elephant, a monstrous sinner; in the book of Kings: "and they brought to Solomon apes and elephants." Bear, the devil or savage leaders; in the book of Kings: "and two bears came out and devoured them.

Stag: Christ or the saints; as the stag longs for springs of water. Wolf: the devil or heretics; in the Gospel: "but inside they are ravenous wolves." Also in a good sense: "Benjamin, a ravenous wolf," signifying the apostle Paul. Boar: the devil; in the Psalm: "the boar from the forest laid it waste." Tigress: sometimes feminine arrogance; in the book of Job according to the Hebrew: "the tigress perished because it had no prey." Rhinoceros: strong and either in a good or a bad sense; in the book of Job according to the Hebrew: "Will the rhinoceros ever serve you?" Monoceros, that is, unicorn; in the Psalm: "and the beloved, like the son of unicorns," that is, of singular power or of the saints, who hold the one word of God. And in another sense: "and from the horns of unicorns, my humility." Unicorns here meaning the proud, or those having one testament. Wild ass: a hermit; in Job: "Who will set the wild ass free?" It can also be said that the people of the Jews are a wild ass, because it follows in the same book: "and who will loose its bonds?" The bonds, of course, of the precepts.

Fawn: Christ or a saint, because of the variety of graces; in Solomon: "Be like, my cousin, a doe or a fawn of stags." Doe: the same as above. Hare: one who fears God; in the Psalm: "a rock, a refuge for hares and hedgehogs." Hedgehog: the same as above; and "the hedgehog's feeble folk, who made houses for themselves in the rocks." Fox: a heretic or the devil or a cunning sinner; in the Gospel: "Go, tell that fox." Animal: a carnal man; in the Apostle: "But the animal man does not perceive those things which are of the spirit of God." Beast of burden: lacking understanding and speech; in the Psalm: "I have become like a beast of burden before you." Horse: a holy man; in Habakkuk: "who mounts your horses"; and in a bad sense: "a treacherous horse for salvation." Mule: any irrational person; in the Psalm: "Do not become like a horse and a mule, which have no understanding." Donkey: the human body or the people of the Gentiles; in the Gospel: "And they brought to Jesus a she-donkey and her foal and made him sit upon it.

Donkey: a crown, or the people lacking knowledge of God; in the Gospel, the same as above. Camel: the rich, burdened with the goods of the world, or those of distorted morals; in the Gospel: it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven. Bulls: leaders of peoples; in the Psalm: fat bulls have beset me. Oxen: apostles, who, having taken up the yoke of Christ, have plowed the world with the plowshare of the Gospel; in the Psalm: I will offer you oxen with goats. Cows: those full of carnal vices; in the Psalm: among the cows of the peoples. Calf: Christ or the saints: then they will place calves upon your altar. And in another sense: many calves have surrounded me, that is, wanton ones. Swine: unclean sinners; in the Epistle of Peter: and a sow washed in a wallow of mud. Rams: apostles or leaders of churches; in the Psalm: bring to the Lord the sons of rams. Sheep: the faithful peoples; in the Gospel: my sheep hear my voice.

Sheep: the more simple people, those less endowed with the subtlety of reasoning; in Solomon: feed the souls of your sheep. Goats: sinners or gentiles; in Daniel: behold, a he-goat was coming from the west over the face of the whole earth. also in a good sense: I will offer you oxen with goats. Goats (female): sometimes the righteous coming from the gentiles; in Solomon: your hair is like a flock of goats, which were revealed from Gilead. Lambs: Christ or the apostles or saints; in the Gospel: feed my lambs. Kids: sinners; in the Gospel: but the kids on the left. Moles: idols or heretics, who do not see the truth; in Isaiah: that you worship moles and bats. Dog: the devil or a Jew or a gentile; in the Psalm: and from the hand of the dog my only one. and in another sense in Ecclesiastes: a living dog is better than a dead lion. Here they take the lion to be the devil, but the dog to be a gentile or a sinful man, because the latter can come to faith or penance, the former does not.

Frogs: demons; in the Apocalypse: and I saw three unclean spirits in the form of frogs coming from the mouth of the dragon; they are, moreover, spirits of demons. Likewise, frogs: heretics, who, dwelling in the mire of the basest thoughts, do not cease to babble with empty chatter. Ant: provident or industrious; in Solomon: go to the ant, O sluggard. Worm: Christ, on account of the humility of the assumed man; in the psalm: but I am a worm and not a man. Likewise, in another sense, in Isaiah: their worm shall not die, that is, whether the worm itself or the consciousness of sin. Spider: human frailty; in the psalm: and you have caused his soul to waste away like a spider. Serpent: the devil or evil men; in the gospel: serpents, offspring of vipers. Likewise, in another sense, in the gospel: as Moses raised up the serpent in the desert. Dragon: the devil or an open persecutor; in the psalm: you have crushed the head of the dragon, you have given him as food to the people of Ethiopia.

Scorpion: the devil or his ministers; in the Gospel: I have given you the power to tread upon serpents and scorpions. Viper: the same as above in the Gospel: serpents, the offspring of vipers. V. CONCERNING VARIOUS NAMES AND THEIR APPLICATIONS. Man: either the whole man or the mind; in Genesis: God made man in his own image and likeness. And in a bad sense in the Psalm: Arise, O Lord, let not man be strengthened, that is, the flesh or the devil. Husband: spirit, that is, the mind; in the Apostle: the husband is the head of the woman. Likewise, husband in a bad sense in Genesis: a virgin of very beautiful appearance, whom no husband had known, that is, the devil, who often corrupts the mind by thought. Woman: the soul or human flesh; in the Apostle: the husband is the head of the woman. Virgin: the Church or holy souls; in the Apostle: For I have betrothed you to one husband, to exhibit yourselves as a chaste virgin to Christ. King: the Lord; in the Apostle: King of kings and Lord of lords.

Queen: the Church; in the Psalm: the queen stood at your right hand. And again: the queen, the soul ruling the body. Father: the Lord; in the prophet: and I will be a father to you, and you will be sons and daughters to me, says the almighty Lord. Mother: the Church or the heavenly Jerusalem; in the Apostle: but that Jerusalem which is above is free, and she is our mother. Brother: Christ or a neighbor; in the Psalm: I will tell your name to my brothers. Sister: the Church, the synagogue, or the soul in relation to Christ; in the Song of Songs: my sister, my bride. Husband and wife: Christ and the Church, spiritual understanding and the history of the Scriptures; in the Apostle: husbands, love your wives as Christ loved the Church. Bridegroom: Christ, because he was promised by the Father from the beginning; in the Psalm: and he himself, like a bridegroom coming forth from his chamber. Bride: the Church, which indeed was promised by divine betrothals; in the Song of Songs: come from Lebanon, bride, come from Lebanon.

Son: the people of believers; in the Apostle: he is no longer a slave but a son; and if a son, then also an heir through God. Daughter: the faithful soul or the Church; in the Psalm: hear, daughter, and see. Neighbors: those close in faith; in Solomon: come, eat and drink and be drunk, neighbors. Friends: those united in God; in the Gospel: you are my friends. Old man: of perfected righteousness; in Genesis: and Abraham died, old and full of days. And in Solomon: the gray hairs are a man's understanding, and the life of old age is an immaculate life. And on the other side, from Solomon: and when he was already old, his heart was corrupted. Young men: those eager in God; in the Epistle of John: I write to you, young men, because you are strong and the word of God remains in you and you have overcome the evil one. And in the bad sense, in the book of Kings concerning Rehoboam: having abandoned the counsel of the elders, he spoke according to the counsel of the young men. Little one: humble and simple in mind; in the Gospel: you have hidden these things from the wise and prudent and revealed them to the little ones; likewise on the other side, in the Apostle: when I was a little one, I spoke as a little one.

A harlot: a sinful soul, who, having abandoned her heavenly husband, that is, Christ, conceives adulterous fruits of iniquity from the devil; in Jeremiah: the face of a harlot woman has been made for you. Workers: the apostles or preachers of the gospel; in the gospel: the harvest indeed is great, but the workers are few. A shepherd: the Lord: I am the good shepherd. Likewise, a shepherd: the apostle; in the gospel: feed my sheep. Hirelings: those serving the Lord not for divine love alone but for temporal reward; in the gospel: how many hirelings of my father abound in bread! Fishermen: the apostles or teachers; in the gospel: and I will make you become fishers of men. A physician: Christ or a learned man; in Solomon: a gentle man of heart is a physician. And again: the healthy do not need a physician, but the sick do. A rich man: a faithful man abounding in spiritual goods; in the Apostle: because you have been made rich in him in all knowledge and in all speech. And in a bad sense: woe to you rich men in the gospel. A poor man: a humble man; in the gospel: and there was a certain Lazarus, poor. And again: blessed are the poor in spirit. In a bad sense in the Psalm: because we have become too poor.

Clothed: having the integrity of baptism or faith; in the Gospel: and he saw there a man not clothed in a wedding garment. Naked: lacking the garment of baptism or divine assistance; in the Apocalypse: but you are naked and wretched. And in a good sense in the Gospel: and having cast off the shroud, he fled naked from them, that is, naked of earthly possessions. The living: the righteous; in the Psalm: I will please the Lord in the land of the living. And in the other sense: and I praised the dead more than the living, in Ecclesiastes. The dead: sinners or the unfaithful; in the Gospel: let the dead bury their dead. And in a good sense: blessed are the dead who die in the Lord. Also: you are dead, and your life is hidden with Christ in God. Corpses: the bodies of the unfaithful; in the prophet: and I will fill the valley of Josaphat with the corpses of the dead. Also in the other sense: they placed the corpses of your servants. A tomb: the body of a sinner, retaining within a soul dead to vices; in the Gospel: because you are like whitewashed tombs, which appear beautiful to men on the outside, but within are full of the bones of the dead.

VI. ON THE INNER MAN. The inner man is the rational soul; in the Apostle: for Christ to dwell in the inner man through faith in your hearts. His head is Christ; in the Apostle: the head of the man is Christ. The crown is the summit of righteousness; in Solomon: for the crown of graces your crown shall receive. Likewise in a negative sense: the crown of the hair of those walking in their delights, that is, the summit of wickedness. Hair is the ornament of righteousness or the senses; in the Gospel: but your hairs and the hairs of your head are all numbered. Eyes are faithful and simple understanding; in the Gospel: but your blessed eyes because they see. And in a negative sense in the Gospel: if your eye be wicked. Ears are faithful obedience; in the Gospel: and your ears because they hear. Nostrils are the breath of faith and of good virtues; in Job: and the divine spirit in my nostrils. And in a negative sense in Job: from his nostrils proceeds smoke, that is, of the devil.

The throat is the judgment of the understanding; in the book of Job: and do not my throats meditate wisdom? and in a bad sense: my throats have become hoarse. The mouth is speech itself; in the Psalm: the mouth of the just will meditate wisdom. The tongue is the same as above; in the Psalm: and his tongue will speak judgment. The hand is work; in the Psalm: and I washed my hands among the innocent. The right hand is good works; in the Gospel: let your left hand not know what your right hand does. The left hand is works not good; in the Gospel the same as above. The breast is the secret place of understanding; in the Gospel: but the disciple whom Jesus loved most reclined upon the Lord’s breast. The belly is the capacity of reason; in Habakkuk: my belly is troubled within me. The loins are the interior of the sense; in the Psalm: Moreover, even until night my loins instructed me. The reins are the strength of the mind; in the Apostle: gird the loins of your mind. The navel is the appetite of desire; in Job: and his strength is above the navel of the belly, that is, that it signifies the female genitals just as in the loins of men.

Fat is the richness of divine grace; in the Psalm: "Let my soul be filled with fat and richness." Also in a bad sense, fat is the thickness of malice; in the Psalm: "They have shut up their fat." Bones are the firmness of the soul; in the Psalm: "All my bones shall say: Lord, who is like you?" And in a bad sense, in the book of Job: "His bones are like a pipe of bronze." Entrails are the affection of piety and mercy; in the Apostle: "If any entrails and compassions." And in the other sense, in the Acts of the Apostles concerning Judas: "And his entrails were scattered." Skins are a sign of mortality; in Genesis: "And he made them skin tunics." Blood is carnal operation; in the Psalm: "Deliver me from bloods, O God, God of my salvation." And also: "Flesh and blood shall not possess the kingdom of God." Flesh is the outer man; in the Apostle: "For the flesh lusts against the spirit, and the spirit against the flesh." Knees are the confession of humility; in the Canticle: "And now I bend the knees of my heart." Sometimes the virtue of faith; in the Prophet: "I have left for myself seven thousand men who have not bent the knee to Baal.

Feet are the course of life or the stability of the mind or of faith; in the Psalm: "Our feet were standing." And in a bad sense in the prophet: "Why do you limp on both feet?" and: "Their feet are swift to shed blood." The heel is the supplanting of vices; in Genesis: "He himself will watch your head, and you his heel." And in a bad sense: "He lifted up his heel against me." Steps are the progress of works; in the Psalm: "Perfect my steps in your paths." Tracks are the signs of virtues; in the Psalm: "That my tracks may not be moved." And in another sense in Solomon: "And our life passes," that is, of the impious, "like the track of a ship." The stole is the garment of baptism or of faith; in the Gospel: "Quickly bring forth the first stole." Cilice is the testimony of penance; in the Gospel: "They would have done penance in ash and cilice long ago." The girdle is the one girded with spiritual work; in the Psalm: "And you have girded me with joy.

Shoes: the preparation of peace; in the Apostle: shod feet in the preparation of the gospel of peace. Arms: of the inner man in the Apostle: clothed with the breastplate of justice and the shield of faith and the helmet of salvation and the sword of the spirit, which is the word of God. VII. CONCERNING THOSE THINGS WHICH ARE IN COMMON USE AND IN EVERYDAY LIFE. Bread: Christ or the word of the Lord; in the Gospel: I am the living bread. Wine: the same as above; in Solomon: and drink the wine which I have mixed for you. Oil: mercy or the Holy Spirit; in the Psalm: I have anointed him with my holy oil. Likewise in another sense: but let not the oil of the sinner anoint my head, that is, flattery. Pork: sins; in the Psalm: they are sated with pork. Unleavened bread: without the leaven of malice; in the Apostle: in unleavened bread of sincerity and truth. Fine flour: purity of mind and strength of charity; in Leviticus: but if a soul offers a gift sacrifice to God, his gift shall be fine flour.

Bread baked under ashes: the offering of humility; in Genesis: quickly mix three measures of fine flour and make hearth-cakes. Milk: sincerity of mind; in the Epistle of Peter: desire milk, the rational without guile. Likewise in another sense: I gave you milk to drink, not solid food; for you were not yet able. Here milk signifies the smallness of understanding. Curdled milk: congealed with vices; in the Psalm: their heart is curdled like milk. Salt: the seasoning of wisdom; in the Gospel: you are the salt of the earth. Honey: the sweetness of God's precepts; in the Psalm: how sweet to my palate are your words, O Lord, sweeter than honey in my mouth. Likewise otherwise in Solomon: finding honey, eat what is enough, lest perhaps, sated, you vomit it up, that is, do not seek things higher than yourself. Gall: the bitterness of malice; in the Psalm: they put gall in my food. Vinegar: the harshness of a corrupted mind; in the Psalm: and in my thirst they gave me vinegar to drink. Pitch: the defilement and blackness of sins; in Solomon: he who touches pitch will be defiled by it.

Sicera: a certain concoction of wickedness; in the Gospel: he will not drink wine and sicera. The Lord's cup: the Passion; in the Psalm: I will take the cup of salvation. Pure wine: sincerity of judgment or truth, or the heat of faith; in the Psalm: it is full of pure wine, mixed with. Lees: the final part of judgment; in the Psalm: nevertheless its lees have not been emptied. Food: the word or will of the Lord; in the Gospel: my food is to do the will of Him who sent me, the Father. Drink: the same as above; in the Psalm: and you will water them with the torrent of your will, that is, with the Holy Spirit. Likewise in another sense: the kingdom of God is not food and drink. Storehouses: the receptacles of the heart; in the Canticle of Deuteronomy: and in the storehouses, fear. Wallet: the concern for sustenance; in the Gospel: not a wallet on the road. Purse: hoarding for God; in the Gospel: make for yourselves purses that do not grow old. And in another sense: let us possess a common purse, that is, avarice.

Money: divine words; in the Gospel: therefore you ought to send my money to the money-changers. Fleece: the people; in the Psalm: and it will descend like rain upon a fleece. Linen: spiritual strength or purity; in Exodus: moreover, you shall prepare linen tunics for the sons of Aaron. Wine-skins: vessels of the human body; in the Gospel: new wine ought to be put into new wine-skins. Flour: good work or knowledge; in the Gospel: the woman hid three measures of flour. Millstone: the conversion of life; in the Gospel: two women grinding at a mill. They can also signify the two testaments as millstones, through whose labor of interpretation the wheat of the Old Testament is turned into the flour of the Gospel. These names, therefore, when they occur in the text of sacred reading, are handed down to be taken in this way, especially as we have expressed them, in their more open meanings, although they often go out into different significations according to person or time or place, and break forth into figures suitable to the places according to the rationale of allegorical interpretation. For also

The abyss is understood, as we said above, as the depth of the scriptures, and likewise the abyss as the immensity of water: "and the fountains of the abyss were broken open, many." Likewise the abyss as the ineffable judgments of God: "Your judgments, a great abyss." Likewise the abyss as the underworld: "or who descends into the abyss?" that is, to recall Christ from the dead. Likewise the abyss as the hearts of men darkened by crimes: "the abyss said: it is not with me," that is, wisdom. Fire, as we recalled above, is taken as the Holy Spirit. And likewise fire as the charity surrounding him, "the fire of his flames." Fire as tribulation: "you have tested us with fire, as silver is tested with fire." Fire as wrath: "and I will consume them in the fire of my wrath," says the Lord. Fire as lust: "all adulterers, their hearts like an oven." Shadow, as we have indicated, signifies divine protection; likewise shadow sometimes as sins: "sitting in darkness and the shadow of death." Shadow sometimes as punishments; in Job: "where the shadow of death and no order." And because shadow is not far from that thing of which it is the shadow, so also death is not far from the punishment which brings death; shadow sometimes is the delight of sins; in Job concerning the devil: "he sleeps in the shadow, in the secret of the reed and in damp places," and again another species, by which species one thing signifies many.

We have noted that the two testaments can signify those two millstones here, and likewise the two testaments the two Cherubim in Exodus; the two animals in Habakkuk; the two rocks in Exodus and in the Song of Songs, by whose covering the bride and Moses are protected; the two bronze mountains in Zechariah, from whose myrtle thickets and dark shade chariots with red, black, white, and dappled horses emerge. But we have judged it not only a matter of immense labor but also impossible to pursue these so manifold significations in each individual name. Now, therefore, let us return to that mode and order of interpretation which we interrupted a little while ago out of necessity for the argument. The baskets of the apostle; in the Gospel: "and they took away the remains of twelve baskets full of fragments." Likewise in another sense: "his hands served in a basket," that is, in servitude or tribulation, which the Egyptians inflicted.

Cathedra: teaching; in the Psalm: "and in the chair of the elders let them praise him." Likewise in a negative sense: "and he did not sit in the chair of pestilence," that is, in the teaching of heretics. Scabillum: the subjection of the humbled; in the Psalm: "until I place your enemies as a footstool for your feet." Statera: equity or the power of divine governance; in Isaiah: "and he weighed mountains and hills in a balance." Cinis: the emptiness of human frailty; in Solomon: "why does earth and ashes boast?" Olla: lineage; in the Psalm: "Moab is the pot of my hope," that is, that from Ruth the Moabitess the lineage of Christ according to the flesh descended. Likewise in another sense, olla: the boiling of tribulation; in the prophet: "and I saw a pot kindled, and its face from the direction of the north." Lampades: the righteousness of souls shining; in the Gospel: "and they prepared their lamps." Lucerna: the Church or the soul; in the Gospel: "let your loins be girded and your lamps burning." Sometimes lucernae: good works: "so let your light shine that they may see your good works.

Modius: the human body, or the letter of the law, or the people of the Jews; in the Gospel: "no one lights a lamp and places it under a modius." Candelabrum: the Church, or the body of the Lord, or Holy Scripture; in the Prophet: "and I saw to the right of the altar two candelabra burning." Mensa: the altar, or spiritual refreshment; in the Psalm: "you have prepared a table before me." Claves: the opening of spiritual knowledge; in Luke: "woe to you experts in the law, because you have taken away the key of knowledge: you yourselves did not enter, and you have prevented those who were entering." Likewise, the keys of justice, mercy, and piety are virtues; in the Gospel: "I will give you the keys of the kingdom of heaven." Serae: the bars of divine precepts against the impious: "because he has strengthened the bars of your gates." Ascia: the persecution of the wicked; in the Psalm: "with an axe and an ascia they have felled it." Bipennis: doubled affliction; in the Psalm, the same as above. Navis: the Church; in the Gospel: "the little ship was being tossed by many waves in the middle of the sea." A man is also often called a little ship, so that the thoughts guiding the man are understood as sailors.

Net: preaching; in the Gospel: "and cast the net for a catch." Beam: a more serious sin; in the Gospel: "first take the beam out of your own eye." Straw: a lighter sin; in the Gospel: "and then you will see to remove the straw from your brother's eye." Snare: deceit; in the Psalm: "they prepared snares for my feet." Ropes: lot or inheritance; in the Psalm: "the ropes fell to me in the splendid things." Likewise, ropes: sins: "woe to you who drag sins like a long rope." And: "the ropes of sinners have entangled me." Wheel: the world or human life; in the Psalm: "the voice of thunder in the wheel." And likewise: "my God, set them like a wheel," that is, make them changeable or unstable in their wickedness. Sponge: the hollow faithlessness of the Jews; in the Gospel: "but they, placing a sponge full of vinegar and hyssop around it, offered it to his mouth." Ladders: the progress of the saints; in Genesis: "and he saw in a dream a ladder standing on the earth, its top touching the sky, and angels of God ascending and descending upon it.

Brooms: the care of superstition through vainglory; in the Gospel: "and coming, he found it empty, swept with a broom and adorned." Pearl: the evangelical teaching or the hope of the kingdom of heaven; in the Gospel: "but having found one precious pearl, he went and sold everything he had and bought it." Ring: the seal of faith; in the Gospel: "and put a ring in his hand." Likewise concerning this in the Psalm: "the light of your face, O Lord, is sealed upon us." Mantle: the adornment of praise; in Solomon: "she made mantles for her husband," that is, a garment which seems to be made from the two testaments. Gold: the inner understanding of the Scriptures; in the Psalm: "and the back parts of his back in the appearance of gold." Silver: divine utterances or the understanding of the letter or history; in the Psalm: "the utterances of the Lord, chaste utterances, silver tested by fire." Precious stones: the apostles or the saints, or the works of the virtues themselves; in the Apocalypse: "the foundations of the wall of the city adorned with every precious stone.

Bronze: vanity or emptiness of faith; in the Apostle: "I have become like sounding bronze." Likewise in another sense: "You have set my arms like a bronze bow." Here "bronze" means strong or firm. Iron: tribulation or man himself; in the Psalm: "Iron has passed through his soul." Lead: the weights of sins; in the prophet: "And I saw iniquity heavier than a talent of lead." Pottery: the fragility of the flesh; in the Apostle: "We have this treasure in earthen vessels." VIII. ON THE VARIOUS SIGNIFICATIONS OF WORDS OR NAMES. To build: to do good works or to teach well; in the Apostle: "But if anyone builds upon this foundation gold, silver, precious stones." To destroy: to practice evil works or to teach badly; in Solomon: "One building and one destroying." To cleanse: to purge from vices; in the Gospel: "Jesus touched him, saying: 'I wish to cleanse,' and immediately his leprosy was cleansed." To stand: to be steadfast in faith; in the Apostle: "Stand firm in the faith." To walk: to proceed toward the Lord; in the Psalm: "And I was walking in the breadth.

To sit upon God: humbly to resume; in the Gospel: "But you, sit in the city." To lie: to succumb either to vices or to temptations; in the Gospel: "And he found her lying on the bed." To run: to hasten in good works; in the Apostle: "Run thus that you may catch up." To watch: to apply custody of the heart or to rise again toward God; in the Psalm: "From the morning watch until night." To sleep: to rest in the passage with Christ; in the Psalm: "Does he who sleep not add that he may rise again?" and otherwise to sleep: to grow torpid in the slumber of sins; in the Apostle: "Arise, you who sleep." Ascent: progress toward God; in the Psalm: "Ascent in his heart." Descent: falling away from God; in the Gospel: "A certain man was descending from Jerusalem to Jericho." Way: Christ; in the Gospel: "I am the way and the truth and the life"; and otherwise way: the life of a man; in the Psalm: "I have declared my ways, and you have heard me." Spacious: dilated by the allurements of vices; in the Gospel: "A broad gate and a spacious way which leads to perdition.

Narrow: constrained or oppressed by tribulations; in the Gospel: "How narrow the gate and narrow the way that leads to life." Straight: ordered by the precepts of God; in Isaiah: "Make straight his paths." Crooked: deviating from the precepts of God; in Isaiah: "And the crooked shall become straight, and the rough shall become smooth ways." Smooth: leveled by obedience to the precepts; in Isaiah, the same as above. Rough: bristling with the harshness of disobedience; in Isaiah, the same as above. On the right: on the side of justice; in the Gospel: "He placed the sheep indeed on his right, but the goats on his left." On the left: on the side of injustice; in the Gospel, the same as above. Pit: deceit or a fall into death; in the Psalm: "They dug a pit before my face." Well: the devil or hell; in the Psalm: "Nor let the well shut its mouth over me." And in a good sense in Genesis: "At the well of the oath," that is, the water of faith. Health: integrity of mind; in the Psalm: "I cried out to you, you healed me.

Languor of vices: disease; in the Psalm: "who heals all your languors." Leprosy: contamination of sinners; in the Gospel: "and immediately his leprosy was cleansed." IX. CONCERNING JERUSALEM OR ITS OPPOSITES. Jerusalem: the Church or the soul; in the Psalm: "Jerusalem, praise the Lord." And it is to be noted that whatever applies to the Church in general can also be referred to the soul. Zion: the same as above; in the Psalm: "Zion, praise your God." Sons of Zion: sons of the Church; in the Psalm: "and the sons of Zion rejoice over their king." Daughters of Jerusalem: the same as above. Tabernacle: the body of the Lord or the Church; in the Psalm: "he placed his tabernacle in the sun." Ark: the flesh of the Lord or the hearts of the saints filled with God; in the Psalm: "you and the ark of your sanctification." Also, ark: the Church within which those to be saved are enclosed; in Genesis: "but only Noah remained, and those who were with him in the ark." Stone tablets: two, I think, on account of the two Testaments or on account of the two precepts of love of God and neighbor; in Exodus: "and the Lord said to Moses: 'Cut for yourself two tablets.'

Law: divine precepts; in the Psalm: "the law of the Lord is immaculate." Chirograph: the writing of a sinful man with the devil through the hand of iniquity; in the Apostle: "the chirograph of sin which was contrary to us." Covenant: the confederation of divine grace with man; in the Psalm: "I saw those not keeping the covenant." Testament: the confirmation of the divine will; in the Prophet: "and I will confirm the testament over the house of Judah." Foreskin: the life of a Gentile; in the Apostle: "if someone is called in the foreskin, he is not to be circumcised," that is, even one who comes from the Gentiles to the faith of Christ is not to be circumcised in the body. Circumcision: the stripping away of vices; in the Apostle: "you are circumcised with a circumcision not made by hand, in the stripping away of the body of the flesh." Horn: strength or kingdom; in the Books of Kings: "and he exalted the horn of his Christ." Purple: the species of martyrdom through bloodshed; in Exodus: "everyone who perceives with the heart shall bring to the Lord firstfruits: gold, silver, bronze, hyacinth, purple, scarlet, spun thread, and byssus.

Scarlet: the same as above, or the ardor of charity, or the mention of the cross; in Exodus, the same as above. Byssus: the whiteness of chastity or continence; in Exodus, the same as above. Hyacinth: the bruises of confessors; in Exodus, the same as above. Superhumeral: the signification of works from the shoulders; in Exodus: "and they made a superhumeral of gold and hyacinth and purple and scarlet and byssus twisted." Rational: the declaration of doctrine or reason from the breast; in Exodus: "and they made a rational of woven work according to the work of the superhumeral." Poderes: more secret and more perfect doctrine; in Exodus: "and they made a garment, a poderes, under the umbo, a woven work entirely of hyacinth." Golden plate: the prefiguration of the cross on the forehead; in Exodus: "and they made a golden plate and wrote within it," it says, "in it letters shaped as the seal of the holiness of the Lord," that is, the tetragrammaton name of the Lord. Temple: the body of the Lord or of a saint; in the Apostle: "for you are the temple of the living God.

The altar: the height of faith; in the Psalm: "Then they will place calves upon your altar." The sacrifice: the offering of justice; in the Psalm: "Sacrifice the sacrifice of justice." The holocaust: the whole burning of faith; in the Psalm: "I will offer you holocausts of fat." The victim: Christ, or a soul dedicated to God; in the Apostle: "An oblation and a victim to God for a sweet odor." Myrrh: a sign of mortality; in the Psalm: "Myrrh and drop and cassia from your garments." Ointment: the diffused grace of the name of Christ; in Solomon: "Your name is poured ointment." The Holy of Holies: the inner mysteries of God, or the kingdoms of heaven; in the Epistle to the Hebrews: "For Jesus did not enter the sanctuary made by hands, the copies of the true things, but into heaven itself, so that he might now appear before the face of God for us." The Sabbath: spiritual rest; in Genesis: "And the Lord rested from all his works." Lent: a figure of the present life and of labor; in the Gospel: "And when he had fasted forty days and forty nights.

Pasch: a prefiguration of the Lord's passing; in the Gospel: "But before the feast day of Pasch, Jesus, knowing that his hour had come, that he might pass from this world to the Father." Pentecost: a manifestation of future blessedness or remission; in Leviticus: "You shall therefore count seven full weeks up to the next day and beyond, that is, fifty days." Jubilee: a sign of the coming rest; in Leviticus: "It is the year of remission; it will be a holy sign for you." City of God: the Church or the soul; in the Psalm: "In the city of our God." Citizens: the faithful; in the Apostle: "But you are citizens of the saints and household members of God." Walls: the fortifications of divine Scripture, or the prophets, or the saints; in the Psalm: "Let the walls of Jerusalem be built." Likewise, in another sense: "In my God I shall cross over the wall." Towers: the apostles or any perfect ones; in the Psalm: "And abundance in your towers." Gates: holy Scripture, or justice, or the apostles, or angels; in the Psalm: "And be lifted up, eternal gates." Likewise, in another sense: "Because it is a wide gate and a spacious road that leads to night.

Streets: the expanded blessedness of the saints; in the Apocalypse: "and the streets of the city were of pure gold, as transparent as glass." Foundation: Christ or faith; in the Apostle: "for no one can lay any other foundation than that which has been laid, Christ Jesus." Wall: the law or the guardianship of angels; in the Canticle of Isaiah: "and I built a wall around it, and I fixed stakes, and I planted a vineyard." House: the soul in which Christ dwells, or the Church; in the Psalm: "we shall go into the house of the Lord." Upper room: the height of merits or of knowledge; in the Gospel: "and he himself will show you a great upper room." Door: the opening of faith; in the Apostle: "for a great and evident door has been opened to me." Column: a support or spiritual stability; in the Apostle: "James and John and Cephas, who seemed to be columns." Wall: sometimes the structure of good works; in the Song of Songs: "behold, here behind our wall, looking through the windows.

Windows: sight or the other senses; as above: "looking out through the windows"; also in a negative sense: "death will enter through your windows." Steps: spiritual ascent; in the title of the Psalms: "Song of the Steps." Pavement: humiliation or affliction of the soul, or a turning toward earthly things; in the Psalm: "my soul has clung to the pavement." Psaltery: good works; in the Psalm: "a joyful psaltery with a cithara." Cithara: a devout breast in which the virtues, that is, spiritual goods, are like strings; in the Psalm: "arise, psaltery and cithara," that is, works with faith; or concerning the Lord himself, the resurrection of the flesh with divine power. Decachord: the ten commandments or the doubled five senses of the outer man together with the inner; in the Psalm: "on the decachord, with the psaltery, with song and cithara." Organ: man, or he who is taken up by the Lord; in the Psalm: "praise him on strings and organ." Tympanum: the body thinned by fasting; in the Psalm: "praise him on tympanum and in dance.

Chorus: concord; in the psalm as above. Trumpet: exaltation of the voice in divine preaching; in the prophet: "Exalt your voice like a trumpet." Cymbals: lips confessing God, or the love of God and the love of neighbor; in the psalm: "Praise him on well-sounding cymbals." Jubilation: a cry more intense with spiritual fervor; in the psalm: "Praise him on cymbals of jubilation." Egypt: the world or the pagan people; in the psalm: "Ambassadors will come from Egypt." Ethiopia: the church from among the Gentiles; in the psalm: "Ethiopia will forestall his hand"; likewise in another sense in the psalm: "You gave him as food to the people of the Ethiopians." Babylon: either the world or Rome; in the Apocalypse: "And great Babylon came into remembrance before God to give her the cup of the wine of the indignation of his wrath." Enemies: the devil or vices; in the psalm: "He will not be confounded when he speaks to his enemies at the gate." Thieves: heretics or false prophets; in the Gospel: "All who came before me were thieves and robbers.

Gentes: vices; in the Pentateuch: "When the Lord your God will have led you into the land which you are about to enter and possess, and will have destroyed many nations before you." Likewise in another sense: "All nations, clap your hands." Pugna: a struggle against spiritual wickednesses or a conflict against vices; in the Apostle: "Thus I fight, not as one beating the air." Pax: concord of the flesh for good and of the spirit; in the Psalm: "Ask for the things which are of the peace of Jerusalem." Likewise, Pax: Christ; in the Apostle: "For he himself is our peace." Victoria: triumph over the devil or over adversities; in the Apostle: "But thanks be to God, who gave us victory through our Lord Jesus Christ." Brabium: the reward of completed merits; in the Apostle: "I press on toward the appointed prize of the heavenly calling of God." Corona: the reward of eternal glory for righteousness; in the Apostle: "For the rest, a crown of righteousness is laid up for me." Since the completion of spiritual advancements leads to the crown, rightly does the crown conclude the spiritual interpretation of these names as well. Yet we have considered it difficult to encompass all these names, as also to set forth everything that spreads out in a twofold meaning on either side.

X. ON NUMBERS. Now that these terms have been dealt with, let us also briefly set out the numbers which the logic of mystical interpretation renders more notable among the sacred ones. I. This number refers to the unity of the Godhead; in the Pentateuch: “Hear, O Israel, the Lord your God is one God.” II. To the two Testaments; in the Books of Kings: “And he made in Dabir two Cherubim of ten cubits in size.” III. To the Trinity; in the Epistle of John: “There are three which bear witness: water, blood, spirit.” IV. To the four Gospels; in Ezekiel: “And from the midst of them the likeness of four living creatures.” V. To the five books of Moses; the Apostle: “In the church I wish to speak five words with my understanding.” VI. To the sixth day on which the Lord made man together with all the living creatures of the earth; in Genesis: “Let us make man in our image and likeness”; and a little later: “And there was evening and there was morning, the sixth day.

VII. To the seventh day, on which, after all things were completed, God rested; in Genesis: "And he rested on the seventh day from all the work he had accomplished." VIII. To the Lord's day of resurrection, that is, the eighth; in the title of a psalm: "To the end, for the eighth." IX. To the mystery that at the ninth hour the Lord gave up his spirit; in the Gospel: "And about the ninth hour Jesus cried out with a loud voice." X. To the Decalogue; in the psalm: "On a ten-stringed psaltery I will sing to you." XII. To the apostles; in the Gospel: "Now the names of the twelve apostles are these." XIV. To the mystery of the Lord's genealogy; in the Gospel: "From Abraham to David there are fourteen generations." XV. To the fifteen steps of the temple. XVI. To the number of the prophets. XXII. To the mystery of the divine volumes according to the letters of the Hebrews. XXIV. To the mystery of the number of the elders; in the Apocalypse: "And on the thrones twenty-four elders sitting.

XXX. To the fruit of faithful marriages; in the Gospel: “And they will yield fruit, some a hundredfold, some sixtyfold, some thirtyfold.” XXXIII. To the mystery of the age at which the Lord lived in the flesh; in the Apostle, as it seems to some from this: “Until we meet in the unity of faith and knowledge of the Son of God, into a perfect man, in the measure of the full age of Christ.” XL. To the sacrament of the forty days; in the Gospel: “And he was led by the spirit into the desert for forty days.” XLII. To the number of the stations in the wilderness or to the number of generations which are from Abraham up to the Lord Jesus Christ. L. To Pentecost; in the Acts of the Apostles: “And when the days of Pentecost were completed.” LX. To the fruit due to widows or to the continent; in the Gospel: “And they will yield fruit, some sixtyfold.” LXXII. To the number of the presbyters of Moses or of the disciples whom the Lord chose; in the Gospel: “After this, however, the Lord designated also another seventy-two and sent them two by two before his face into every city.

C. To the fruit of martyrs or of virgins; in the Gospel: “And they will yield fruit, some a hundredfold.” These certain and sacred numbers we have brought forth only for the sake of example. There are, however, besides them very many or almost all sacred numbers, how they come about you yourself, as a searcher of divine reading, will discover.