The soul feels all to be done for her and in her by God himself. The chapters of the last three Divisions are amongst the finest in the whole work and may be considered autobiographical. Now have I never aught, nor naught may I will, as of myself; nor none may give me anything wherewith to pay my debts. This is sooth, saith Love, this Love of which we speak is the union of love, and fire enflamed that burneth without smoke; she dare not dread, for now worketh her Beloved.. [381] And then I beheld his great purity and truth. Not, saith she, for them that have attained, but for them that have not, that shall so God will; but always they shall missay, till they be the same. And this soul seeth naught but God himself, for whoso seeth this of himself, he seeth not but Gods self. But if ever I knew you, now excuse me of your courtesy, for need hath no law. '[PDF] DOWNLOAD' The Mirror of Simple Souls by Marguerite Porete, Margaret Porette, Clare KIRCHBERGER And then I said this, that if it might be that he might love another more than me? Nor none may give [to] her nor take away [from her]. That doth naught for God. Except for this, that is, praise of the thing that is, she willeth no help nor sparing, nor of his might, nor of his wisdom, nor of his bounty., This it is, saith this soul, that faulteth me not, and this hath given me peace. Here endeth the prologue of the translator that drew this hook out of French into English. on the Internet. Possibly largely throughout; at least the difference noticeable in the second part of the book from Division VI may be due to the predominance of his remarks. But God willeth that she will this, and that she have such [a] will. Not only they, saith Love, but all the Trinity, through them. And though all the clerks of the world heard it, unless they understood it, that is to say, except they had high ghostly feelings and this same working, they shall not wit what it means. Her lot hath this of freedom, ended of every cost; there hath she her full purity. MSS. Possibly more easily accessible is the dis-sertation on which this published edition is based: M. M. Doiron, The Mirrour of Simple Souls: An Edition and Commentary (dissertation; Fordham University, 1964). 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. Take we this soul that is best, that could now be richest and would be quit of her debt that she oweth to God, and pay him neither more nor less, but this that she oweth him for one fault alone. For the bounty of his pure nature is known by the wickedness of my cruel nature. In heaven when the divine Trinity made the angels of the courtesy of his divine noblesse, some were evil, on account of their perverse election in agreeing to the evil will of Lucifer, who desired to have, by his nature, that which he might not have but by divine grace. 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. And because of this beholding, is this soul become naught, and less than naught in all her beholdings. It seemeth well that these folks that thus seek him by hills and dales and valleys, hold that God is subject to his sacraments and to his works. . In this I [should] love myself if I lacked anything since he lacks nothing. For why? For these souls naught[52] themselves so by very meekness, that they make themselves as no-one, for sin is no-thing, and they hold themselves but sin; therefore in their own beholding they do naught, but God doth in them his works. This is the continual food, saith Love, of my chosen spouse. 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. And I acknowledge that I may have no greater joy nor greater worship than to be servant to this soul., Do you know this? saith Love, you could do no better than to know this!, Ah right sweet soul, saith Reason, what shall I do for my people that I have to govern, that shall no more see of this souls ordinance[162] in her outward usages?, Why? saith Love, is there other ordinance but this?, Nay, saith Reason, not for them that see nor for them that be chosen in this assize: but of such be few in earth, I dare well say., Now, Reason, saith Love, what callest thou ordinance?, I call ordinance, saith Reason, the life of works of virtues [lived] continuously, by thy counsel and that of Discretion, after the ensample of our Lord Jesu Christ., Reason, saith Love, this which the manhood of Jesu Christ suffered, the Deity felt it not. For thus I say it, saith this free soul, to all them that live in study of life of perfection, that they be on their guard and keep themselves that they refuse not the askings of the fervent desires of the will of the spirit, as clearly as they feel them, whereby they may have the better [life] after those lives that be called life marred and life of spirit; that they may come to this life that never worketh nor asketh: for the settled can [have] no better than this. There hath the wise brought her to unite [her with] his treasure, that is, the gifts of the divine generation, and this unity giveth her the peace and the food, holy and marvellous, in the glorious country, there where the lovers of God dwell. Thus the virtues be mistresses, and every virtue maketh her to war with its contrary, the which be vices. Moreover, the originality of the book lies in the fact that the author dismisses in a few pages the whole subject of ascetic discipline, which as a rule forms the main part of the spiritual treatises of the epoch. [3] Poretes influence on Pili comes primarily by way of Cordoni. If she saw herself in this divine bounty she should be for herself;[294] but he seeth this bounty in her who wist this of her before she was. She should ask, saith Love, who is mother of her, and of the other virtues that be of her germain.[279]. For, Lord, my weening[156] is this, and it is truth, that though none had sinned but I alone, you would have bought my soul with your love, late laid on cross for me, by the use of powers ordained to destroy my sin. These souls use of all things made, of which nature hath need, with such peace of heart as they do of the earth, that they go upon., They have a good foundation, saith Love, and high edification that resteth them of all things. The second thing is: that she see what she hath done with the free will that God hath given her; then shall she see that she hath taken from God himself his will, in one only moment of consenting to sin. If I [put in] mine, I should unmake his, and for this cause the work and teaching of the disciples of Reason would harm me. We understand this well, that it is said of evil Christians for we hopefully that none may perish who in all things do our teaching, by help of desire, which giveth a true feeling of Jesu Christ. And that is none other thing than some gleam that God willeth that the soul have of his glory [itself], which she is to have without end. But the servile hearts that be not wise, that know not for default of wit what honour and courtesy is, nor what the gifts be of a noble lord, they have thereof great wonder, and that is no marvel!, They have cause[276] in themselves, saith Truth, as ye have heard before., Ah, for God, saith Nobility-of-unity of the freed soul, why should anyone marvel that hath any wit in him? The lyrical prose helps transfer both the . No, in soothness, saith this soul, for because their wills dwell with them, they be servants to their wills. These be two contrary words as meseemeth, saith Reason; I cannot understand them., I shall satisfy thee, saith Love; this is the truth, that this soul hath taken leave of virtues, as concerning the exercise thereof,[104] and of all the desires that they ask; but the virtues have not taken leave of the souls, for they are always with them and perfectly obedient to them. O right sweet master of this work, saith this soul, how may I have this peace, who know the great loss of my time? And all that men have need for, is needful, and no more. All those that so live, they be always enfamined or hungried., This free soul, saith Love, leaneth her upon two staffs,[113] the one on the right side, and the other on the left side. Ah, who shall give to this soul, saith Love, this [thing] that is lacking to her, for it was never given nor never shall be given.. When none of the nine orders wot it not, what wit ye. Yea, and God wills,[183] saith this soul. She is, so rightwise that she may not flit for nothing that [be]falleth. But I shall tell you, saith this soul, wherein I am appeased concerning this people; in this, Lady Love, that they be out of the court of your secrets, right as a churl is out of a gentlemans court, in judgement at Paris, for there may none be admitted unless he be of gentle lineage and nameable in the kings court[224] And in this I rest me,saith this soul, for even so, they be driven out of the court of your secrets, there where these others be called, who never forget the works of your sweet courtesy, that is, the despites and poverties, and the torments unsufferable that ye have suffered for us; they forget never the gifts of your sufferings, it is alway as a mirror and ensample to them., To these folks, saith Love, are ordained all necessary things, for God commanded them in the Gospel. With this is, perhaps, combined the sense that the soul labours according to the interior commands that urge her to act contrary to herself and her natural inclinations or wills . And the moon all full, for never ye shall diminish. This may mean that she has no will i.e., she is indifferent concerning her own satisfaction, or that her will is made naught , MS. and this hase of failance and not of suffisance.. Then by this understanding this soul knoweth all and she knoweth naught. I creature made of the Maker, by me that the maker hath made, [do make] of him this book. There is no pearl of the eye so dangerous when one putteth into it the iron or stone, which is its death, as is divine love, if one do against him. The Doctrinal Significance of the Mirror, CHAPTER I: An exhortation to a soul to ascend to the stairs of perfection, and how this book may be understood, CHAPTER I: For whom this book has been made, and of the perfection that is needful to all them that will be saved, CHAPTER II: Of the counsel of perfection and of the laud of charity, CHAPTER I: Of the life naughted, and of nine points of the soul that liveth in that life, and how she willeth nothing that cometh by mean, CHAPTER II: How this soul hath six wings as have the seraphin, and what she doth with them, CHAPTER III: How this soul taketh leave of virtues, CHAPTER IV: Of certain things that the soul recketh not of, and how she is lost in the right high by plenty of knowing and become naught in her understanding, and whereto she is come by that, CHAPTER V: How a soul that is mortified of all outward desires can no more speak of God; and how it is meant, that this soul hath taken leave of virtues, and how such souls be become free; and what the greatest torment is that a creature may suffer in this life, CHAPTER VI: How these free souls have nothing of will, and what their continual usage is, CHAPTER VII: How love taketh one of these souls for all, for to speak more readily, and of certain works of virtue that this soul hath no desire to; and of what the [most] perfect gift is that God giveth to creatures, CHAPTER VIII: Of the proper names of this soul, and how the true contemplative should have no desire, CHAPTER IX: Of the first point that is spoken of afore, of the soul in life naughted; how none may find her, and how this is worthy and of true meekness, CHAPTER X: Of the second point, that is, how this soul saveth her by faith without works, and how this is understood, CHAPTER XI: How this soul is alone in love, and how she doeth naught for god, nor she leaveth naught for god, and how these three points be meant, CHAPTER XII: How none may teach this soul, nor none may rob her, and how this sixth point is understood, CHAPTER XIII: Of the eighth point, that is, that none may give to her, and how this is under- stood, and of the ineffableness of God, CHAPTER XIV: Of the ninth point, that is, how this soul hath no will, and how this [is] meant, CHAPTER XV: Of the perfection of them that live after the counsel of reason; and of the perfection of these souls that fine love leadeth, CHAPTER XVI: How this soul hath all and she hath naught; she wot all and she wot naught; and of the sacrament of the altar; and how this soul willeth all and she willeth naught, and how this is understood, CHAPTER XVII: How these souls so set their thoughts in the Trinity and be so divine that they rest them not in things that be passing or made, CHAPTER XVIII: how this soul giveth to nature all that it asketh without grudging of conscience, and how this is meant, CHAPTER XIX: How these souls have no heaviness at heart for things that they take; and of the peace that they have in taking the needfulness of nature, CHAPTER XX: How these souls can no more speak of God and what their custom is, CHAPTER XXI: What knowledge, faith, hope and charity have of these souls, and who hath the very knowledge of them, and how virtues be commanded for the souls, and not the souls for the virtues, and of mortifying will and desire, CHAPTER XXII: What the perfect being is that God giveth to creatures; and how none knoweth these souls but God that is within them, CHAPTER I: How it is meant that this soul hath taken leave of virtues; and of a land of this soul; and of the desire that they that live in will and desire must have, CHAPTER II: Of the two staffs that this free soul leaneth her upon; and how she is more drunk of that she never drank nor never shall drink, than of that she hath drunk, CHAPTER III: Of the freedom of these souls, and how they do nothing that is against the peace of inwardness, CHAPTER IV: How that consolations that comfort the souls by feeling of sweetness, it profiteth not a soul, but meditation of pure love; and how that hath only one meaning, and what that meaning is, CHAPTER V: Of the joy of those souls and of the accordance of will of the beloved and the soul; and of the union of love, CHAPTER VI: What it means that this soul doth no thing that is against the peace of her inward being, and of an example thereupon, CHAPTER VII: How this soul findeth God in all things; and of the incomprehensibleness of God, CHAPTER VIII: A complaint of this soul, and of the comfort that love giveth her, and how she is not sufficed nor appeased in that which love telleth her, but wherein she is sufficed, comforted, and appeased; and wherein she hath the full substance of her demands, CHAPTER IX: How it is more in this soul and better she loveth that which is in her beloved that she hath not, nor never shall have, than that she hath in possession; and how the body for his boisterousness and fleshliness cannot speak of the takings of the spirit, CHAPTER X: Of the gifts that this soul hath received of her beloved, and what her usage is, CHAPTER I: Of the visions that this soul hath had, and how no human body may see them; and how they that know their nothingness shall do naught; and what it behoveth them to do who cannot come to the knowing of their naught; and of the defaults of this soul, and by whom they be acquitted, CHAPTER II: How God hath loved this soul without beginning and shall without end; and of the obedience of reason to this soul; and of the accordance of the will of God and of this soul; and of her peace and of perfect charity; and of grudging of conscience, CHAPTER III: How all that this soul hath said, is said of love by this soul, and of this loss of time, CHAPTER IV: What ordinance is, and how that the Deity felt not what the manhood of Jesu Christ suffered, and how in all things behoveth to have discretion, CHAPTER V: Who be perfectly wise, and who be dipped in meekness, and how this soul is become naught in her beholding; and how she is dead to all feelings inward and outward, and what case that soul is in, in time of this usage, CHAPTER VI: How this soul is not with-herself and where she is; and how by naught witting and naught willing she hath all, CHAPTER VII: How this soul by all giving hath all received, CHAPTER VIII: of the being of this soul. Since he hath given me nothing but free will, it breaketh the other things. Of this, saith Love, we will speak in asking a soul. And among you, actives and contemplatives, that to this life may come, hear now some crumbs[27] of the clean love, of the noble love, and of the high love of the free souls, and how the Holy Ghost hath his sail in his ship. And there she is betaken into the high sea, and so she liveth without her proper will, and sitteth in being above her counsel, for otherwise she should be reproached of the sovereign that putteth her there without herself. And in hope, I here them salute, by the love of peace of charity, in the High Trinity, that will warrant it,[21] seeing in them the witness of their living by record of clerks that have read this book. And without them they have the beams of the divine sun they keep cleanness of heart, and none but they. The bondman must have the four precious costs before he is fit to be freed. Ah God, how great a difference [there is] between the gift given by the mean of the loved to the lover, in comparison with the gift given without mean, of the loved to the lover. I will nothing that is not of the bounty of love. This is the key to freedom, and then the outpouring of the divine love shewed me, by divine light, an highful opening approaching to the Truth, that shewed me suddenly him and me. ABSTRACT. It may be a very useful text to the people of today. 978--268-16150-7. This phrase and the following seem to be the work of the Translator. The second point is that this soul saveth her by faith without works. Oh, what ask I of him? Now am I, saith this soul, wrought of him without myself, for work passing me and the strong works of virtues, they for me and I for him, till I be in him. ", Advanced embedding details, examples, and help, Terms of Service (last updated 12/31/2014). There is a certain rhythm in this latter part of the work, in the alternate descriptions of the condition of the free souls and that of the marred. A balance is kept where the tendency is to emphasise the lyrical side (cf. In her late thirteenth-century dialogue, the Mirror of Simple Souls, Marguerite Porete reframes the origin and the function of penitential practice by drawing on conceptions that associate Mary Magdalene with original sin and personal salvation. It is right, saith Love, that the most has made her drunk;[121] not indeed that she hath drunken of the most, as it is said before; but she hath it, for as much as her love hath it; for there is between him and her no disseverance nor contrariety of nature whatsoever, through any discord of love. cf. Also in other usages that be all inward, they pray not neither, but it all prayeth afore God[233] But yet they pray in common, by the rule and ordinance of Holy Church, all things unite alway their will to his will, who hath made and bought them. Right then, saith she, when love hath opened me his book, for his book is of such condition, that what time that love openeth the book, the soul wot all and hath all, all works of perfection it hath in her fulfilled, at the opening thereof. And Gods Son is our ensample; we ought in this beholding to follow him, for we should will solely in all things the will of God, and so shall we be the sons of God the Father, to follow the ensample of Jesu Christ his Son. Therefore she taketh it as for the most worthy and setteth by that principally, so that all their[50] attendance and all their business that was before in their other outward works is now set to follow this. His love is not served in this, nor is this naught[297] it may not be. And of the privy speech that she had to god in her meditation, CHAPTER I: Of the answer that this soul gave of the three things to which she answered not afore. Whoever he may have been, he forms a link between the Flemish mystics of the fourteenth century, and the older scholastics and theologians who wrote on prayer in the eleventh and twelfth centuries. not given herself up to feelings of either doubt or confidence. O Truth, Way, and Life, what is this for us to think of? The very innocents are never right nor never wrong, they feel all naked, that have not anything to answer. [95] And if they wist that others had more need than they, of thing which they have, they would not deny it them, though they were certain that never should grow wheat nor com nor other sustenance. And thus much, saith this free soul, I will say to them that be marred, that they keep the peace, and fulfil perfectly the will and the fervour of cutting desire of the work of their spirit, as I have said, in holding their wits so close,[254] that they have nothing by work of deliberation beyond the will of the spirit, so that they may reach to these rightful works, that is most nigh the being that we have spoken of. It is realised when not only does he no longer will other than- God wills, but is so advanced in love that he is not able to will other than God wills. Of Godfrey of Fountains we know a good deal. [191] And that is no marvel, but without fail none will believe how great loss this is to them, to whom this seemeth strange., Such folks, saith this soul, be so blind, that great things seem little to them., It is sooth, this that ye say, right sweet soul, saith Love, for right as the work of God is more than the work of man, right so is more worth this naught-willing in God, than well-willing for God! This wit they that have been marred. So doth God [set], saith Love, by divine nature, the drawings of his love in her, who formeth her questions in her without [her] witting. Then is she not whole, for she is not naked. note 82, page 377 of Michele Camaioni, Pembroke MS. 221 has a note at the head of the firstleaf attributing the original work to Russhbroke qui fuit prior de ordine cartusiensi et hunc libellum primo composuit. An impossible proposition, as the original was sent to be censored to Godefroi de Fontaines, c. 1303 (he died 1306), and Ruysbroeck was born only c. 1293. it has never nothing of will. In God is this choice, but it is not of Time. [324] It ought to be believed; they believe it verily that be such. I have said before, saith Love, that men dare not speak openly of their usages; without fail, no! O very God, Holy Ghost! saith Holy Church. Not, saith Love, everything that is., Now understand, auditors of this book, saith Love, the gloss of this book, for the thing is as much worth as it is appreciated. And whoso beggeth, he hath a lack[284] of divine sufficiency. And then came Love to me fulfilled with bounty, that so often times had cast me out of wit, and in the fire had given me death. Of this substance enduring, the memory [is] of the substance of the Father. She is glad almost that her Beloved is such a one that men can tell her nothing adequate of him, and even Loves consolations fail to satisfy her high conception of Pure Love. This soul recketh not nor hath heart of righteousness, maketh of it nor of the sea aught but one thing, not twain, but one; and right so it is of her of whom we speak. M. Holy Writ saith, Unde sapiens justus ex fide vivit[60] Comprehend! John vi 29. 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. Of four costs[268] behoveth a bondman to have before he might be free and called a gentleman; and right thus it is in the understanding of this spiritual doing. The Latin version has a marginal note: helio- tropium, a flour that height a deysy or merygold., MS. nourisch = those under her care, ward.. Since a small number of historians has recently expressed doubts about this identification, a fresh look at the evidence is warranted. It displeaseth her will, and so it doth God; it is his own displeasure that to this soul giveth such displeasure. Now I shall tell you my answer that I said to him, concerning himself, that he would prove me of all points. But in well-understanding it is herself that she loveth, without her witting. Cf. Nevertheless he is far from depreciating Understanding, as a separate faculty from the rationalising Reason, and the tenor of his argument brings him into line with the great mystics who have held together the value of Knowledge and the value of Love as means towards the apprehension of God. The list of monks of that house during the late twelfth century show several named Frank, but Pre Moreau, S.J., assures me that there are no traces of identification with the person described in our text. One is because it is good, and the second is, because he willeth it. O Lord God, soothly it is little, so little that it may not be said, for it is naught as in regard of the other part,[390] and therefore ye be and none but ye; all your truths grant it you, in me., And then this I beheld, between the wickedness of me and between the goodness of him, what thing I might do to appease me to him. [90], This soul hath neither thought, word, nor work, except for the exercise of the divine grace of the Trinity; she is not troubled on account of sin that she ever did, nor for the suffering that Christ Jesu suffered for her, nor for sin, nor for distress[91] that her even-Christian have.[92], Ah God, saith Reason, what is this to say? Thus am I drawn into the thing that I love more than me, that is, in Love, for I love only Love., O Lady Love, saith Reason, tell us what, it means, this that ye say: that then is the soul in her right freedom of pure clean love, when she doth no thing that is against the asking of peace of her inward being?, I shall tell you, saith Love, it is that she doth nothing for aught that may fall, that is against the perfect peace of her spirit. She have such [ a ] will Love myself if I lacked anything he... To say virtues be mistresses, and no more ] will and Life, what ye. A balance is kept where the tendency is to emphasise the lyrical side ( cf the... To the people of today the last three Divisions are amongst the finest in the whole work and may a! And in her by God himself [ be ] falleth I creature made the! If ever I knew you, now excuse me of all points have not anything to answer now excuse of... 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