Perhaps some of the irony of the method of beholdings proper for the marred was intended for a school of thought that fostered imaginative meditation. . Edmund Colledge, O.S.A. With this in view, explanatory notes have been added calling attention to difficult passages, the interpretation of which might otherwise have been left to the readers own discretion, it is hoped that these notes will not appear unduly didactic and intrusive in matters of spiritual interpretation. There is one substance enduring, one fruition agreeable, one conjunction amiable. This is sooth, saith Love, of this, Now, Holy-Church-under-this-Holy Church, saith Love, what will you say of these, that be thus so much[171] above you, you that use in all after the counsel of Reason?, We will say, saith Holy-Church-the-less, that these souls be in life above us, for Love dwelleth in them. Our author is clearly more influenced by Franciscan than scholastic philosophy, a follower of St Augustine and St Bonaventure. The mystical life is the fruit of these, and our author is careful to show that he addresses himself only to those souls who are called to the higher life. By this way, saith this soul that is free; if she holdeth all without care or without heart[285] and all giveth without heart, and all taketh without heart, and all hath without heart; and if her heart feel it, this is she not.[286] for the inward life of spirit, they shall yet come to all lordship and sovereignty., Oh, saith the spirit that this same seeketh in life marred,[287] tell me how?, Forsooth, saith this soul that standeth in freedom, none can see it but he only that is this thing in creatures, of his bounty for creature. Now I say that [which] Reason should say. Nevertheless, saith the soul, lest any should say that I know the questions that I ask, [it is not so], for all the nine orders of angels, nor all the saints that be in these orders, know it not; then witteth it well the tenth estate, that is in the glory without being, and none of these nine orders.. But now, behold, that ye may better understand what thing is the will of God. And that is more mine which he hath which I have not nor shall not have than is this which I have and shall have in possession of himself.. To the worship of God and of tham that be made free of God; and to the profite of tham that ne bene, that yet schall be, and God wille.. Our author is a little before their time, but he may have witnessed a beginning of the preaching movement within the Religious Houses, to which the public was attracted. In addition to M.N.s interpretation of the passage, it may be remembered that the author probably referred to the mode of prayer of those souls, as will appear later. Oh, what ask I of him? And then this I said to him, that if it might be that he might will that another loved me more than he loveth me? O Lady Mary, that art the vessel that more perfectly wert fulfilled of divine light, right in the womb of your mother, than were the twelve apostles the day of Pentecost, when they gathered the abundance of the gifts of the Holy Ghost! This has often been established in the case of the saints. At what time that it be, let them not ever refuse what love sendeth, for to do the message of the will of love, by letters ensealed of his signet. This was of free will, and this free will he may not take from her, without the pleasing of the soul. A creature may be inhabited by grace in freedom for ever; but to stand continually in freedom, without sin, it may not, for the instability of the sensuality that is always flitting. Translated into English by M. N. Now first edited from the MSS. Of this substance enduring, the memory [is] of the substance of the Father. Cf. And this love is without work of body, and without work of heart, and without work of the spirit, for divine work hath fulfilled the law. The mirror of simple souls by M. N., Clare Kirchberger, 1927, Burns, Oates and Washbourne ltd. edition, in English I am wise of my question.[137]. But whoever will understand it and learn how they perish who dwell in Virtues, [let him] ask it of Love. Answering back, modern souls offer their own lamentations in poems such as"The Tired Atheist" and "Driving on the Bypass." The valuable introduction by the translators narrates the archival history of the book, for which Margaret Porette was burned alive in Paris in 1310. I fall, Lady Soul; soothly my heart faileth me to hear you. He left, besides this work and his translation of the. Non nobis Domine non nobis, sed nomini tuo da gloriam. Therefore I say clear, seeing that she surpasseth the blind naughting; the blind naughted sustaineth her feet, [but] the clearness is the most noble and the most gentle [state]. Nor they unwill[168] none of all the torments of hell. The foregoing paragraph must not necessarily be interpreted as teaching the impeccability of the soul in these highest states; the writer may not have been thinking of sin, but of all the positive aspects of mans relationship to God, in which unity of will may be freely exercised; such as desire for union, prayer, and the aspirations of Love. Gladly, saith Love, and unless she be such as I shall tell you, Truth, saith Love, I command you that you answer her that she is ill-arrayed to speak to me in my secret chamber, where none entereth unless they be thus arrayed, as ye shall hear me say. M. As who saith, the true contemplatives should have no desire, but plant it all in divine will of God, and knit their wills wholly in him to his will, and have no proper will nor desire, but will perfectly the divine will of God. O Lord, you will suffer more gladly and meekly than any creature may say it, notwithstanding my faults that be without number, and without recovering of this loss [of time], for mercy that is in you; for it behoveth you to keep your justice. This book saith sooth of the soul, that saith she has six wings. Not for me, nor for my disciples, but for them that have taken leave of me, that this book may bear light if God will!, Reason, saith Love, those under your teaching have yet much to do [to come to the understanding] of the two deaths in which this soul is dead, but the third death understandeth none alive, but they of the mountain., O Lady Love, saith Reason, tell us this, what folk be they of the mountain?, They have not in earth, saith Love, shame nor worship nor dread for thing that may befall., Eh, saith Reason, Lady Love, for God, answer us our questions, ere you say anything more; for I am a-wondered to hear the life of these souls., Reason, saith Love, they that see this book, that have the being of this life, understand it well save this, that it behoveth them expound the glosses. We describe them afresh, as our new point of vantage shows them in a fresh relation to their immediate surroundings, and then to the further and more distant scene of which they are a part. For the influence of Porete on Bernardino Ochino see for Cargnoni. And then after, I said thus to him, that if it might be so that I were even as he is, and should be without faillaunce, and with this I should suffer as much of poverty and of despites and torments as he hath, of bounty of wisdom, and of might, so I had never done against his will, if it were his pleasing, it were my pleasaunce. Reason, saith Love, why do such souls desire these things aforesaid, since it is so, that God is over all, without that, as well as with all that. And in this doing she may have no bitterness, nor by this may she not have dullness nor feebleness of body; no more also may the soul that of him is updrawn., The third is that a soul attend to the affection of love of works of perfection, by which her spirit burns by desires, accepting the love of these works to multiply in her. We take the service of the four elements in all the manners that nature hath need, without grudging of reason, as we do other things. The author refers probably to a rough classification of rationalists and mystics among the teachers and disciples within the general body of the Church each regarding itself as an, It is enough to know that God has hidden these souls yet are others near them, for they are always among us, unknown. When Dr. Romana Guarnieri, in a letter to Osservatore Romano (16 June 1946), announced her discovery that Margaret Porette (d. 1 June 1310) was the author of The Mirror of Simple Souls, certainly a major French document of pre-Reformation spirituality, a sensation was created in the academic world.Although The Mirror is one of the few heretical documents to have survived the . Now is this soul not, for she seeth by abundance of divine knowing her naught, that maketh her now to put herself at naught. [202] This soul, saith Love, liveth in the sweet country of passing peace, there is nothing that may help nor grieve them that live there, neither creature wrought, nor thing given, nor nothing that God commandeth., This, that never was, nor is, nor shall be given, that none here maketh, saith Love, this hath put her at naught. She may yet fall if she be assailed with adversities or with prosperities. It is marvel that I am escaped with the life, but now I trouble not,[40] since it is thus, that I am departed out of your control, wherein many a night and day I have been, [so] that never was I free until now that I am departed from you; and therefore in peace I dwell.. what faulteth me then? Lat. Her work can be situated within the ascetic-mystical tradition of Beguine spirituality or Free Spirit, which was formally condemned as heretical by the Council of Vienna of 1311-1312. And of the book of life and the opening thereof, CHAPTER IV: Of three beholdings that one should have to come to peace. So that I witness, my beloved Lord, that you have well quitted me of my debt, for I find no thing in which I find not peace, however it befall or hath fallen concerning my sins, your peace dwelleth with me. He has derived from the same sources as our author those distinctions of flesh, psyche (i.e., mind and will), spirit, regarded as states of the soul, from and in which she needs purgation; and accordingly distinguishes the Dark Night as being first of the senses, then of the soul, lastly of the spirit. Download The Mirror of Simple Souls PDF full book. Reason, saith the soul, that ye hear me complain, it is mine all and my best in well-understanding. And though I had it, ye see well what I should be, when I were quit of one sin. And they have so great pleasure in their works, that they have no knowing that there is any better being than the being of works of virtue and deaths of martyrdom, and they desire to persevere in this by help of meditations fulfilled with prayers, in multiplied means of good will, alway. For one thing, Lady Love, I will say, that if it might so be that one of his creatures had in himself [by Gods gift] as much power and will to give me joy and glory as all those receive of his [heavenly] court unless he himself properly gave it me, I should refuse it without end, rather than [that] I should take it or desire it of any other, than of himself. MS. Bod. Therefore is she Mary. R.H. Steuart, S.J., who have kindly read the MSS., and have made valuable suggestions with great generosity and courtesy. She hight[244] pure heavenly spirit of peace, for she sitteth in the deepness of the valley; there she seeth the highness of the mountain, and, then, in a state of faith,[245] she gazeth upon the mountain of highness, that it may not there downfall. But it dare not be said of anything that he wills to do! The Vlth Division, the second part of the book (VI-XVII), in which the description of the nature of the free soul is mingled with sundry recapitulations, is illustrated partly from reminiscences of earlier mystical works St Bonaventure, St Augustine, Richard of St Victor. Where the naked Adam did the wrong, the naked Jesu Christ it had. The Mirror of Simple Souls: The Ethics of Margaret Porette [2013] Jack Marler Download Free PDF Related Papers Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls Juan Miguel Marin they say Nay. If they would be in Paradise? [111] She is common to all, by largesse of pure charity. Camaioni notes that the 1536 Capuchin Constitutions are much more than a juridical text or a spiritual commentary on the Rule (1223) of Francis. The Mirror provides many illustrations of the conflict then raging, notably the obscure passage concerning the Sacrament if it be brayed in a mortar, which possibly refers to controversy over the nature of the Eucharist. And unless ye tell it me, I shall be abashed[101] of this which ye say; [namely], that none knoweth these souls but only God that made them., Reason, saith Love, what is thy question?, I shall tell it you, saith Reason. Thus think the free naughted [souls] and arrayed with delights, that see by themselves, the servitude of the others; for the very sun shineth in the light of them, so they see the motes within the sunbeam, by the brightness of the sun and of the beam. In such [a] prison love hath reclused her. When that his precious soul was glorified, as soon as she was knit to the body of the manhood and to nature divine in the Person of the Son, there dwelled in him pity and courtesy. Also these souls have no proper will[53] nor desire, they have wholly planted it in God, so that they may nothing will nor desire, but God willeth in them and maketh them to do his will. But she is abashed, saith Love, by the knowledge of her poverty, which she hath of herself, that it seemeth her that it is a humiliation[116] before all the world, as it is to her. There be works of virtues, counselled of reason, ended by discretion; but they alone that be updrawn of love and led by love, they owe nothing but love; they are therefore as much quit as love hath quitted them., I call, saith Love, this soul perfectly wise, among my chosen but little folk cannot praise nor know of worthy value., Ah, Lady Love, saith Reason, whom call ye wise?. This second part deals with the highest states, not merely by description, but it takes up some of the previous points of controversy and shows them in relation to the further the plea of experience acquired. a free soul, drunk! But yet more, saith Love, in order to increase the joy and the sorrow of the soul, and to remind her of all her graces. This is sooth, saith Truth, for Truth is truth and nothing else., I take it of you. This is the life [of the first] of them, who in all, mortify the body, in doing works of charity. This Soul saith thus: Ah, ye right little people, rude and ill-mannered, saith she. When Love worketh in the soul and holdeth in her the sparkles of his bright beams, she understandeth well by clarity of that light and by sweetness of that liquor that she hath drunk, [that] the work of love is more worth and draweth more to the union in God than doth her own work. How might Love have this usage concerning all the works of virtues, since work ceaseth when love hath this usage? Thus a heretic may not reach him in no wise. Also, she comprehendeth much, what time she is oned to God; then in a moment of time she forgetteth herself and all other thing that was afore thought. And you, Reason, do you marvel of this? saith the soul, that he willeth what I will. Thou wouldest have answers to these words aforesaid, and thou askest what it is? I may not be there-against, but I yield me to you in all, saith Reason. But pure, clarified, she seeth not God nor herself, but God seeth this of him, in her, for her, without her, and showeth her that there is none but her. And this is hers by righteousness of love, so that this precious beloved of me is learned and led of me without her [working] for she is turned to me in me. for the angels of the first order be not seraphins, nor may not be, for God gave them not the being of seraphins. And that hath led this soul into his bounty, by bounty now she is all and she is none, for her Beloved hath made her one. Soothly, whatever men say, neither they nor I can say aught of your goodness, but the more I hear said of you, the more I am abashed. Methley to the 'Mirror of Simple Souls'" (357#382). I have not so much of being that may make me be of him. So hath this soul that seeketh not divine science among the masters of the world, but the world and herself inwardly despiseth. Now, Reason, saith Love, understand thy question. [37] This is the proper being of seraphins; there is no mean between their love and the divine love, they have alway tidings without mean. If this may not be then were God subject to his virtues, and the virtues should be against the soul; but they have being from our Lord, for the profit of the [soul]., Now, saith she, I shall tell the sum of my questions and these my questions shall be by the Sum fulfilled. (7) The union of hearing. But those have a good time and profitable who seek him neither by more nor less, nor on plains,[236] nor on mountains, but have him in all places, by union of the gift of will., O right well born! saith Reason, where seek ye him?, I find him over all, saith this soul, he is one Deity, one only God in three Persons. These souls, saith love, live of knowing of love and of hearing. This is [the] continual usage of these souls without departing them [therefrom]: for knowing and love and magnifying dwelleth in them. And with twain she flieth, and so dwelleth in understanding and in sitting. Moreover, they agreed that the fair promises of so high a spirituality might lead the unwise to adopt a course more exacting in its claims than they could foresee, and to which, not being called by God, they should certainly never attain. Ah, for God! Why, saith Love, marvelleth Holy Church, though the virtues serve the high heavenly souls, and why should they not? This bounty given, it is in God himself. A. Herbert, Keeper of MSS. But such nature is so well ordered by its conjunction in union with the divine love, to which the will of this soul is joined, that she asketh nothing that is against the ordinance of the divine righteousness. [Though] it is not wilful, it is not a little thing this since it pleaseth not the divine will, but displeaseth him.[328], Ah God, saith Knowing of Divine Light, who is he that dare call this little? Two times, saith the Light of the soul, soothly, no more than men may number how often I have drawn my breath, no more may my sins be numbered. Now hath Bounty unwrought free will as his property;[349] and he giveth us also, of his bounty, free will coming out of his might, without any for-why?, but for ourselves as a gift of his goodness. We be excused, provided we believe you by the understanding that we have; for we be made of you, to serve such souls., Oh, without fail, saith this soul to Virtues, it is well said, men may well believe you, and therefore I tell you, saith this soul, and all those that hear this book, that whoso serveth a poor lord, since a long time, poor allowances shall he have, and little wages. The difficulty arises when our author, following the Dionysian doctrine as interpreted by Erigena and the Victorines, emphasises the monistic tendencies, and verges on Pantheism and on its corollary Quietism. One, according to goodness, by conjunction of the strength and stirring of union of love. This is in the time of ravishing and union in God; it hath nothing of Time, for it lasteth but a little while in any creature here in this world, for the corruption of the flesh hindereth it, so that the soul may not long here abide. And therefore is he the thing which is of his bounty. And since I love not myself but for him, there faileth me nothing whatever, as I have said afore. After this she relinqu[ish]eth these works in which she hath this delight and putteth to death the will that she hath of this life and obligeth herself to do the martyrdom of her will, by obedience to the will of others, in abstaining the works of her will, in fulfilling the will of others, her will for to destroy. Available formats PDF Please select a format to save. Ah, what had he in thought, who this book made? One is she, the mother of this Saviour. First, when creatures give themselves to perfection, they set all their desire and all their purpose[47] in these points aforesaid, and all their labour by fervour of love, in which they work and [take the] lead. Then came to me Righteousness, and asked me what sparing I would have of him or of thing that torment might do to me. Him so high and me so low that I might no more from thence rise, nor help of myself have, and that was best. This is the established state that later writers call Spiritual Marriage. M. Touching these words that this soul saith: She taketh leave of virtues, Love declareth, but yet I am stirred here to say more to the matter, as thus: First: when a soul giveth herself to perfection she laboureth busily day and night to get virtues, by counsel of reason, and striveth with vices at every thought, at every word and deed that she perceiveth cometh of them, and busily searcheth [out] vices, them to destroy. Thus must a soul do first in her beginning, if she would live spiritual life. For Love hath drawn all her nature into him, that Love and this soul are all one thing; not twain, for that were discord, but only one, and therefore this is a good accord. It is right, saith Love, that this soul that thus is free of these four costs, that she ascend afterwards to sovereignty., Ah, Love, saith Reason, is there yet anything more high?, Yea, saith Love, this that is her next neighbour. As our ascent progresses the details of familiar buildings are less easily discerned, they are hidden in surrounding greenery, and that itself is merged in the plain, and the plain tends to merge into the hills, till at last range beyond range of hills fixes and stills our vision. Oh, saith this soul, that helpeth herself by this same [thing], now I have some of that which Holy Writ saith, that the righteous man falleth seven times a day.[329] He is well enlightened[330] who understandeth that this [sin] is not a case for correction,[331] for the word correction is used when men fall into fault by the consenting of their will. Also it should be naught, as in regard of the least part that dwelleth in him, that is not known but by him. So that God the Father hath in him only one nature, [a] nature divine; and God the Son hath in him two natures, that same nature divine, and [a human] nature of soul and body. This, which Jesu Christ did, set [things] better to rights[377] than that which the former set [wrong]. That love maketh a soul see that she taketh the lead in her pride and jollity; for Nature is with this love; they have this in being, somewhat to give and to take, and so is the soul dangerous and fierce. But whoso taketh the naked words of Scriptures[43] and leaveth the meaning, he may lightly err. And then this I beheld, how he that is God and Man was despised on earth in the nature of mankind, shamefully for me. That was human and not clean, pure, divine, for she was then marred and not Mary. When none of the nine orders wot it not, what wit ye. And always I might have no peace, unless I answered to this aforesaid. For of the love of her Beloved hath she no doubt, that he doth that which is best. There she shippeth and saileth and floateth and swimmeth, and is filled of divine peace without the moving of her inwardness and without the work of her outward doing. [What shame had she] of this that her sins be known before all the people, by such witnesses as be the Evangelists? O My Lord God, mercy, mercy. Ah, right precious sweet being, saith Love, that hast all usages lost, and by this lost usage, hast ceased from all methods:[199] for in sooth, these usages and this loss be made in the naughting of your soul, and in this naught, ye swoon, saith Love, and dwell dead. Charity leaveth her own work and goeth to do others. The dangers which the thirteenth-century critics foresaw, and against which they warned the author, were thoroughly fought out in the late fourteenth century, and again in the seventeenth century. Reason, saith Love, I answer thee, for I have said, that a soul that is made free knoweth all; and she knoweth naught. Thine understanding is so low that thou mayest not reach so high as behoveth them that well would have the understanding of the Being that we speak of. The sanguine have help by nature, to this, and those who are hasty, of fervent will, of the burning desire of the spirit, the choleric; [all these] have help in this, by nature. I have said, saith this soul that this book first wrote, that love hath had it made by science of men, and by the will of unity of mine inwardness, of which I am encumbered. This is the end of that, saith this soul, that men can tell me naught, nor can I pacify myself in this which Love saith of him; so that I say to all, I have the full satisfaction of all my questions in this, that men can tell me naught! Is ] of the ] none of the saints and not Mary complain, it is mine all my! Of Scriptures [ 43 ] and leaveth the meaning, he may lightly err Steuart, S.J. who! One conjunction amiable follower of St Augustine and St Bonaventure her Beloved she... Understanding and in sitting goodness, by conjunction of the Father, let... Sooth, saith Reason thy question substance of the soul, that hear. 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