The new Jerusalem described.
Heauen and earth being made nevv, S. Iohn seeth the nevv citie Hierusalem prepared and adorned for the spouse of the Lambe. 6 The iust are glorified, 7 and the vvicked thrust into the poole of fire. 12 The vvall and gates and foundations of the citie are described and measured: 18 al vvhich are gold and crystal, pretious stones and pearles.
1And I saw a new heaven and a new earth. For the first heaven and the first earth was gone: and the sea is now no more.E vidi un nuovo cielo, e una nuova terra. Imperocché il primo cielo, e la prima terra passò, e il mare già più non è.AND I savv a nevv heauen and a nevv earth. for the first heauen, and the first earth vvas gone, & the sea novv is not.Et vidi cælum novum et terram novam. Primum enim cælum, et prima terra abiit, et mare jam non est. 2And I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.Ed io Giovanni vidi la città santa, la nuova Gerusalemme scendere da Dio dal cielo, messa in ordine, come una sposa, che si è abbigliata per il suo sposo.And I Iohn savv the holy citie Hierusalem nevv descending from heauen, prepared of God, as a bride adorned for her husband.Et ego Joannes vidi sanctam civitatem Jerusalem novam descendentem de cælo a Deo, paratam sicut sponsam ornatam viro suo. 3And I heard a great voice from the throne, saying: Behold the tabernacle of God with men: and he will dwell with them. And they shall be his people: and God himself with them shall be their God.E udii una gran voce dal trono, che diceva: ecco il tabernacolo di Dio con gli uomini, e abiterà con essi. Ed essi saran suo popolo, e lo stesso Dio sarà con essi Dio loro:And I heard a loud voice from the throne saying: Behold the tabernacle of God vvith men, and the vvil dvvel vvith them. And they shal be his people: and he God vvith them shal be their God.Et audivi vocem magnam de throno dicentem: Ecce tabernaculum Dei cum hominibus, et habitabit cum eis. Et ipsi populus ejus erunt, et ipse Deus cum eis erit eorum Deus: 4And God shall wipe away all tears from their eyes: and death shall be no more. Nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.E asciugherà Dio dagli occhi loro tutte le lagrime: e non saravvi più morte, né lutto, né strida, nè dolore vi sarà più, perché le prime cose sono passate.and God shal vvipe avvay al teares from their eies: and death shal be no more. not mourning, nor crying, neither shal there be sorovv any more, vvhich' first thinges are gone.et absterget Deus omnem lacrimam ab oculis eorum: et mors ultra non erit, neque luctus, neque clamor, neque dolor erit ultra, quia prima abierunt. 5And he that sat on the throne, said: Behold, I make all things new. And he said to me: Write. For these words are most faithful and true.E quegli, che sedeva sul trono, disse: ecco, che io rinnovello le cose tutte. E disse a me: scrivi: imperocché queste parole sono degnissime di fede, e veraci.And he that sate in the throne, said: Behold I make al thinges nevv. And he said to me: Vvrite, because these vvordes be most faithful and true.Et dixit qui sedebat in throno: Ecce nova facio omnia. Et dixit mihi: Scribe, quia hæc verba fidelissima sunt, et vera.
6And he said to me: It is done. I am Alpha and Omega: the Beginning and the End. To him that thirsteth, I will give of the fountain of the water of life, freely.E disse a me: è fatto: io sono l'alfa, e l'omega: principio, e fine. Io a chi ha sete darò gratuitamente della fontana di acqua di vita.And he said to me: It is done, I am Alpha and Omega: the beginning and the end. To him that thirsteth I vvil giue of the fountaine of the water of life, gratis.Et dixit mihi: Factum est: ego sum alpha et omega, initium et finis. Ego sitienti dabo de fonte aquæ vitæ, gratis. 7He that shall overcome shall possess these things. And I will be his God: and he shall be my son.Chi sarà vincitore, sarà padrone di queste cose, e io sarogli Dio, ed ei sarammi figliuolo.He that shal ouercome, shal possesse these thinges, and I vvil be his God: and he shal be my sonne.Qui vicerit, possidebit hæc: et ero illi Deus, et ille erit mihi filius. 8But the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death.Poi paurosi poi, e per gli increduli, gli esecrandi, e gli omicidi, e fornicatori, e venefici, e idolatri, e per tutti i bugiardi, la loro porzione sarà nello stagno ardente di fuoco, e di zolfo: che è la seconda morte.But to the feareful, and incredulous, and execrable, and murderers, and fornicators, and sorcerers, and Idolaters, and al liers, their part shal be in the poole burning vvith fire and brimstone, vvhich is the second death.Timidis autem, et incredulis, et execratis, et homicidis, et fornicatoribus, et veneficis, et idolatris, et omnibus mendacibus, pars illorum erit in stagno ardenti igne et sulphure: quod est mors secunda. 9And there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come and I will shew thee the bride, the wife of the Lamb.E venne uno de' sette Angeli, che aveano le ampolle piene delle sette ultime piaghe, e parlò meco, e' mi disse: vieni, e ti farò vedere la sposa, consorte dell'Agnello.And there came one of the seuen Angels that had the vials ful of the seuen last plagues, and spake vvith me, saying: Come, & I vvil shevv thee the bride, the vvife of the Lambe.Et venit unus de septem angelis habentibus phialas plenas septem plagis novissimis, et locutus est mecum, dicens: Veni, et ostendam tibi sponsam, uxorem Agni.
10And he took me up in spirit to a great and high mountain: and he shewed me the holy city Jerusalem, coming down out of heaven from God,E portommi in ispirito sopra un monte grande, e sublime, e mi fece vedere la città santa, Gerusalemme, che scendea dal cielo da Dio,And he tooke me vp in spirit vnto a mountaine great and high: and he shevved me the holy citie Hierusalem descending out of heauen from God,Et sustulit me in spiritu in montem magnum et altum, et ostendit mihi civitatem sanctam Jerusalem descendentem de cælo a Deo, 11Having the glory of God, and the light thereof was like to a precious stone, as to the jasper stone even as crystal.La quale avea la chiarezza di Dio: e la luce di lei era simile ad una pietra preziosa, come a pietra di diaspro, come il cristallo.hauing the glorie of God. and the light thereof like to a prerious stone, as it vvere to the iaspetr stone, euen as crystal.habentem claritatem Dei: et lumen ejus simile lapidi pretioso tamquam lapidi jaspidis, sicut crystallum. 12And it had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.Ed aveva una muraglia grande, ed alta, che avea dodici porte: e alle porte dodici Angeli, e scritti sopra i nomi, che sono i nomi delle dodici tribù d'Israele.And it had a vvall great and high, hauing tvvelue gates, and in the gates tvvelue Angels, & names written thereon, vvhich are the names of the tvvelue tribes of the children of Israël.Et habebat murum magnum, et altum, habentem portas duodecim: et in portis angelos duodecim, et nomina inscripta, quæ sunt nomina duodecim tribuum filiorum Israël: 13On the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates.A oriente tre porte, a settentrione tre porte, a mezzogiorno tre porte, e ad occidente tre porte.On the East, three gates: and on the North, three gates: and on the South, three gates: and on the Vvest, three gates.ab oriente portæ tres, et ab aquilone portæ tres, et ab austro portæ tres, et ab occasu portæ tres. 14And the wall of the city had twelve foundations: And in them, the twelve names of the twelve apostles of the Lamb,E la muraglia della città avea dodici fondamenti, ed in essi i dodici nomi de' dodici Apostoli dell'Agnello.And the vvall of the citie hauing tvvelue foundations: and in them, tvvelue names, of the tvvelue Apostles of the Lambe.Et murus civitatis habens fundamenta duodecim, et in ipsis duodecim nomina duodecim apostolorum Agni. 15And he that spoke with me had a measure of a reed of gold, to measure the city and the gates thereof and the wall.E quegli, che meco parlava, aveva una canna d'oro da misurare, per prendere le misure della città, e delle porte, e della muraglia:And he that spake vvith me, had a measure of a reede, of gold, to measure the citie and the gates thereof, and the vvall.Et qui loquebatur mecum, habebat mensuram arundineam auream, ut metiretur civitatem, et portas ejus, et murum.
16And the city lieth in a four-square: and the length thereof is as great as the breadth. And he measured the city with the golden reed for twelve thousand furlongs: and the length and the height and the breadth thereof are equal.E la città è quadrangolare, e la sua lunghezza è uguale alla larghezza: misurò la città colla canna d'oro in dodici mila stadi: e sono eguali la lunghezza, e l'altezza, e la larghezza di lei.And the citie is situated quadrangle-vvise, and the length thereof is as great as also the bredth: and he measured the citie vvith the reede for tvvelue thousand furlonges, & the length and height and bredth thereof be equal.Et civitas in quadro posita est, et longitudo ejus tanta est quanta et latitudo: et mensus est civitatem de arundine aurea per stadia duodecim millia: et longitudo, et altitudo, et latitudo ejus æqualia sunt. 17And he measured the wall thereof an hundred forty-four cubits, the measure of a man, which is of an angel.E misurò la muraglia di essa in cento quarantaquattro cubiti, a misura d'uomo, qual è quella dell'Angelo.And he measured the vvall thereof of an hundred fourtie foure cubites, the measure of a man vvhich is of an Angel.Et mensus est murum ejus centem quadraginta quatuor cubitorum, mensura hominis, quæ est angeli. 18And the building of the wall thereof was of jasper stone: but the city itself pure gold like to clear glass.E la sua muraglia era costrutta di pietra iaspide: la città stessa poi oro puro simile al vetro puro.And the building of the vvall therof vvas of iasper stone: but the citie it self • pure gold, like to pure glasse.Et erat structura muri ejus ex lapide jaspide: ipsa vero civitas aurum mundum simile vitro mundo. 19And the foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper: the second, sapphire: the third; a chalcedony: the fourth, an emerald:E i fondamenti delle mura della città ornati di ogni sorta di pietre preziose. Il primo fondamento, l'iaspide: il secondo lo zaffiro: il terzo il calcedonio: il quarto, lo smeraldo:And the foundations of the vvall of the citie, vvere adorned vvith al pretious stone. The first foundation, the iasper: the second, the saphire: the third, the calcedonius: the fourth, the emerauld:Et fundamenta muri civitatis omni lapide pretioso ornata. Fundamentum primum, jaspis: secundum, sapphirus: tertium, calcedonius: quartum, smaragdus: 20The fifth, sardonyx: the sixth, sardius: the seventh, chrysolite: the eighth, beryl: the ninth, a topaz: the tenth, a chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst.Il quinto, il sardoniche: il sesto, il sardio: il settimo, il crisolito: l'ottavo, il berillo: il nono, il topazio: il decimo, il crisopraso: l'undecimo, il giacinto: il duodecimo, l'ametisto.the fifth, the sardonix: the sixt, the sardius: the seuenth, the chrysolithus: the eight, the beryllus: the ninthe, the topazius: the tenth, the chrysoprasus: the eleuenth, the hyacinthe: the tvvelfth, the amethys•e.quintum, sardonyx: sextum, sardius: septimum, chrysolithus: octavum, beryllus: nonum, topazius: decimum, chrysoprasus: undecimum, hyacinthus: duodecimum, amethystus.
21And the twelve gates are twelve pearls, one to each: and every several gate was of one several pearl. And the street of the city was pure gold, as it were, transparent glass.E le dodici porte sono dodici perle: e ciascuna porta era d'una perla: e la piazza della città, oro puro, trasparente come il cristallo.And the twelue gates: there are twelue pearles, one to euery one: & euery gate vvas of one seueral pearle. & the streate of the citie pure gold, as it vvere trāspárent glasse.Et duodecim portæ, duodecim margaritæ sunt, per singulas: et singulæ portæ erant ex singulis margaritis: et platea civitatis aurum mundum, tamquam vitrum perlucidum. 22And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb.Né in essa vidi tempio. Imperocché suo tempio è il Signore Dio onnipotente, e l'Agnello.And temple I savv not therein. for our Lord the God omnipotent is the temple thereof, and the Lambe.Et templum non vidi in ea: Dominus enim Deus omnipotens templum illius est, et Agnus. 23And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it: and the Lamb is the lamp thereof.E la città non ha bisogno di sole, né di luna, che la illuminino: conciossiaché lo splendore di Dio la illumina, e sua lampana è l'Agnello.And the citie needeth not sunne nor moone, to shine in it. for the glorie of God hath illuminated it, and the Lambe is the lampe thereof.Et civitas non eget sole neque luna ut luceant in ea, nam claritas Dei illuminavit eam, et lucerna ejus est Agnus. 24And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it.E le genti cammineranno dietro alla luce di essa: e i Re della terra porteranno a lei la lor gloria, e l'onore.And the Gentiles shal vvalke in the light of it: and the kinges of the earth shal bring their glorie and honour into it.Et ambulabunt gentes in lumine ejus: et reges terræ afferent gloriam suam et honorem in illam. 25And the gates thereof shall not be shut by day: for there shall be no night there.E le sue porte non si chiuderanno nel giorno: perché notte ivi non sarà.And the gates thereof shal not be shut by day: for there shal be no night there.Et portæ ejus non claudentur per diem: nox enim non erit illic. 26And they shall bring the glory and honour of the nations into it.E a lei sarà portata la gloria, e l'onore delle genti.And they shal bring the glorie and honour of nations into it.Et afferent gloriam et honorem gentium in illam.
27There shall not enter into it any thing defiled or that worketh abomination or maketh a lie: but they that are written in the book of life of the Lamb.Non entrerà in essa nulla di immondo, o chi commette abominazione, e la menzogna, ma bensì quelli, che son descritti nel libro della vita dell'Agnello.There shal not enter into it any polluted thing, nor that doeth abomination and maketh lie, but they that are vvritten in the booke of life of the Lambe.Non intrabit in eam aliquod coinquinatum, aut abominationem faciens et mendacium, nisi qui scripti sunt in libro vitæ Agni.
21:1
New, by their form and qualities, but not by their substance.
Challoner
The first heaven and first earth was passed away: being changed, not as to their substance, but in their qualities. (Challoner)
21:2
Witham
Coming down from God out of heaven. By the city we must understand its citizens, the Angels and saints. (Witham)
Justice, innocence, the good works of the saints, are the ornaments of the inhabitants of this new Jerusalem, the Church triumphant. If the world of the old Adam has appeared so beautiful, so magnificent, good God, what will be the riches of that which is made for Jesus Christ, the second Adam, and for his members! O Jesus! Father of the world to come, render us worthy of this new and everlasting world, and give us a disgust, a mortal hatred, for that which perishes, and which is the cause of our perdition.
21:3
Witham
Behold the tabernacle of God with men, inasmuch as God's elect shall there dwell with him for ever and ever. (Witham)
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Witham
It is done. The state of Christ's Church on earth, and in this world, is now finished; and the time is come to reward the good, and to punish the wicked in the lake burning with fire and brimstone, in hell, with the devils for all eternity. (Witham)
This living water is God himself, of which the saints shall be inebriated at the source; that is in God himself. Enviable moment, when all the designs of God upon Jesus Christ and upon his Church will be accomplished: but how little thought of now! And how can we hope to be inebriated at this source of God above, if we do not aspire after it whilst we are in this dreary desert here below? He who begins and finishes gratuitously here below the work of our faith, crowns it still more liberally in heaven.
21:9
Witham
I will shew thee the bride, the wife of the Lamb: all the Church triumphant in heaven. (Witham)
21:16
Witham
The city is situate four-square;[Ver. 16. In quadro, tetragonos, quadrangularis.] and by what follows, so as to be a perfect square, though every thing that is quadrangular is not always a square, or perfect square. (Witham)
21:17
Witham
The measure of a man, which is of an Angel.[Ver. 17. Mensura hominis, quae est Angeli; metron anthropou, o estin aggelou.] This seems, without doubt, the sense of it. (Witham)
21:22
Witham
No temple in it. No need of a temple for divine worship, where God is in such a perfect manner present to all the blessed, where nothing can distract or divert their souls from endless adorations, praises, etc. (Witham)
21:23
Witham
Needeth not sun nor moon, where there is no vicissitude or succession of day and night, the divine brightness always shining to them. (Witham)
21:24
Witham
The kings of the earth shall bring their glory; the elect, of all states and conditions, shall now be exalted like kings, or rather infinitely above the glory that we can imagine of any kings in this world. (Witham)
21:27
Witham
There shall not enter it any thing defiled. This is what we ought always to remember and have in our minds. (Witham)
21:1
The first heaven and the first earth was gone ... being changed, not as to their substance, but in their qualities.
21:17
The measure of a man, i.e., According to the measure of men, and used by the angel.... This seems to be the true meaning of these words.
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Concordance Esa. 63, 17. 66, 21.
In the liturgy The Epistle vpon the dedication of a Church.
Concordance 2 Pet. 3, 13.
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The Church triumphant.
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This tabernacle is Christ according to his humanitie.
Concordance Es. 25. 8.
Concordance Apoc. 7, 17.
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This happie day shal make an end of al the miseries of this mortalitie.
because the
21:5
Concordance Esa. 43, 19.
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Concordance Apoc. 1, 8. 22, 13.
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He that hath the victorie against sinne in the Church militant, shal haue his revvard in the triumphant.
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Al that commit mortal sinnes and repent not, shal be damned.
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Concordance THE 7 AND LAST VISION.
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The glorie of the Church triumphant.
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The names of the Patriarches and Apostles honorable and glorious in the triumphant Church.
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See S. Hierom ep. 17. touching this description of the heauenly Hierusalem, vvhich is the Church triū phāt, teaching that these things must be taken spiritually, not car••ally.
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18. Pure gold.] The state of glorified bodies.• S. Gregorie (li. 18. Moral. 6, 28) saith, the heauenly state is resembled to gold, pretious stone, crystal, glasse, and the like, for the puritie, claritie, glittering of the glorious bodies: vvhere one mans body, conscience, and cogitations are represented to an other, as corporal things in this life are seen through crystal or glasse.
21:22
Al external sacrifice which now is necessarie•dutie of the faithful, shal then cease and therfore there shal neede no material temple.
Concordance Esa. 60, 19,
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Concordance Es. 60, 3.
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Concordance Esa. 60, 11.
21:27
None not perfectly cleā sed of their sunnes, can enter into this heauenly Hieruselem.
Concordance Apo. 20, 12.
21:1
St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away.”
Tertullian † AD 220 Against Hermogenes 34
… For “the very heaven shall be rolled together as a scroll;” nay, it shall come to nothing along with the earth itself, with which it was made in the beginning. “Heaven and earth shall pass away,” says He. “The first heaven and the first earth passed away,”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 37
… The heaven shall be rolled together like a scroll: the whole earth shall be burnt up by reason of the deeds done in it, which men did corruptly, in fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.102
… for if we rise not again, then Christ died in vain, then Christ rose not again. For if He rose not for us, He certainly rose not at all, for He had no need to rise for Himself. The universe rose again in Him, the heaven rose again in Him, the earth rose again in Him, for there shall be a new heaven and a new earth.
St Augustine of Hippo † AD 430 City of God 20.16
… Having briefly explained the Lord’s words, “These will go away into everlasting punishment,” it remains that he explain the connected words, “but the righteous into life eternal.” “And I saw,” he says, “a new heaven and a new earth: for the first heaven and the first earth have passed away; and there is no more sea.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 2.6
… Only the Deity, however, is by nature without beginning and without end . Wherefore it has been said, They will perish, but Thou dost endure : nevertheless, the heavens will not be utterly destroyed. For they will wax old and be wound round as a covering, and will be changed, and there will be a new heaven and a new earth
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St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth.
Tertullian † AD 220 The Five Books Against Marcion 3.24
… But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, “let down from heaven,”
Origen † AD 254 Origen's Commentary on Matthew 14.13
… that, as “the Jerusalem which is above” is “the mother” of Paul and of those like unto him, so there may be a mother of others after the analogy of Jerusalem, the mother, for example, of Syene in Egypt, or Sidon, or as many cities as are named in the Scriptures. Then, as Jerusalem is “a bride adorned for her husband,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.2
… of God’s new holy temple, endowed by him with the wisdom of age, and yet exhibiting costly works and deeds of youthful and flourishing virtue, to whom God himself, who embraces the entire world, has granted the distinguished honor of building and renewing this earthly house to Christ, his only begotten and first-born Word, and to his holy and divine bride;
Eusebius of Caesarea † AD 339 The Life of Constantine 3.33
… It was opposite this city that the emperor now began to rear a monument to the Saviour’s victory over death, with rich and lavish magnificence. And it may be that this was that second and new Jerusalem spoken of in the predictions of the prophets,
St Jerome † AD 420 The Letters of St. Jerome 3.4
… Alone upon the island—or rather not alone, for Christ is with him—he sees the glory of God, which even the apostles saw not save in the desert. He beholds, it is true, no embattled towns, but he has enrolled his name in the new city.
St Augustine of Hippo † AD 430 The Confessions 7.21
… This those writings contain not. Those pages contain not the expression of this piety,—the tears of confession, Thy sacrifice, a troubled spirit, “a broken and a contrite heart,” the salvation of the people, the espoused city,
St Augustine of Hippo † AD 430 City of God 20.17
… And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, but neither shall there be any more pain: because the former things have passed away. And He that sat upon the throne said, Behold, I make all things new.”
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.122
… “And I heard,” he says, “a great voice from the throne saying: Behold, the tabernacle of God is with men, and He shall dwell with them, and they shall be His people, and God Himself shall be their God with them: and He shall wipe away every tear from their eyes; and death shall be no more, nor mourning, nor crying, nor pain, any more.”
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Tertullian † AD 220 On the Resurrection of the Flesh 58
… “And God shall wipe away all tears from their eyes;” from the same eyes indeed which had formerly wept, and which might weep again, if the loving-kindness of God did not dry up every fountain of tears. And again: “God shall wipe away all tears from their eyes; and there shall be no more death,”
Tertullian † AD 220 On Modesty 6
… Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for “the old things are passed away,”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… Then, when all things are made new, he shall truly dwell in the city of God. For it is said, “He that sitteth on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.20
135. Moreover, there is a Cup, wherewith Thou dost use to purify the hidden chambers of the soul, a Cup not of the old order,
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.2
… “The first-born from the dead, that He might in all things become the holder of the pre-eminence.” In the Apocalypse too: “I am Alpha and Omega, the beginning and the end. I will give unto Him that is thirsting from the fountain of the water of life freely.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.7
… “I am Alpha and Omega, the beginning and the end: I will give to him that is athirst, of the fountain of living water freely. He that overcometh shall possess these things, and their inheritance; and I will be his God, and he shall be my son.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.101
… go, and buy, and drink without money.” Also in the Apocalypse: “I am Alpha and Omega, the beginning and the end. I will give to him that thirsteth from the fountain of the water of life freely. He who shall overcome shall possess these things, and their inheritance; and I will be his God, and he shall be my son.”
St Ephrem the Syrian † AD 373 Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 7.7
7. To the sons of Lot Moses said,—“Give us water for money,—let us only pass by through your border.”—They refused the way, and the temporal water.—Lo! the living water freely
St Basil the Great † AD 379 De Spiritu Sancto 8
… Then again, on account of the divers manners wherein grace is given to us, which, because of the riches of His goodness, according to his manifold wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, King, Physician, Bridegroom, Way, Door, Fountain,
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Constantine the Great † AD 337 The Oration of Constantine 14
… for from such endeavors, it is said, a victory accrues to us more valuable than many blessings.
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.121
121. And therefore “blessed is he who keepeth the words of this prophecy,”
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Tertullian † AD 220 Scorpiace 12
… and what suffering the fear of martyrdoms will entail, is in like manner shown. For among all the castaways, nay, taking precedence of them all, are the fearful. “But the fearful,” says John—and then come the others—“will have their part in the lake of fire and brimstone.”
Tertullian † AD 220 On Modesty 19
In short, this Apocalypse, in its later passages, has assigned “the infamous and fornicators,” as well as “the cowardly, and unbelieving, and murderers, and sorcerers, and idolaters,” who have been guilty of any such crime while professing the faith, to “the lake of fire,”
Tertullian † AD 220 De Fuga in Persecutione 7
… but fear Him who can destroy both body and soul in hell.” And then what does He allot to the fearful? “He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple.” Last of all, in the Revelation, He does not propose flight to the “fearful,”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.15
… that we might be loosened from his bonds, and that he might not with himself involve in the meshes of sins, and so deliver to the destruction of the second and eternal death,
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.20
… and there is nothing which is hid from his heat.” Also in the Apocalypse: “Come, I will show thee the new bride, the Lamb’s wife. And he took me in the Spirit to a great mountain, and he showed me the holy city Jerusalem descending out of heaven from God, having the glory of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.7
… nor that it “is not,” when it has come and is passing. It is that absolute “ IS ,” that true “ IS ,” that “ IS ” in the true sense of the word, that I long for; that “ IS ;” which “is” in that “Jerusalem” which is “the Bride” of my Lord;
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Tertullian † AD 220 The Five Books Against Marcion 3.24
… This both Ezekiel had knowledge of and the Apostle John beheld.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 87.4
… Why are the Apostles and Prophets foundations? Because their authority is the support of our weakness. Why are they gates? because through them we enter the kingdom of God: for they proclaim it to us: and while we enter by their means, we enter also through Christ, Himself being the Gate. And twelve gates of Jerusalem are spoken of,
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 68.8
… Thou hast the word of eternal life; and we believe, and are sure, that Thou art the Son of the living God.” Peter speaks there, on whom the Church was to be built,
St Jerome † AD 420 The Letters of St. Jerome 108.12
… She looked upon the camp of Gilgal and the hill of the foreskins suggestive of the mystery of the second circumcision: and she gazed at the twelve stones brought thither out of the bed of Jordan to be symbols of those twelve foundations on which are written the names of the twelve apostles.
St Jerome † AD 420 The Letters of St. Jerome 108.16
… She wished to spend her money not upon these stones, that shall pass away with the earth and the world, but upon those living stones, which roll over the earth; of which in the apocalypse of John the city of the great king is built;
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St Jerome † AD 420 The Letters of St. Jerome 46.6
… and he measured the city with the golden reed twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the walls thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. And the building of the wall of it was of jasper; and the city was pure gold”
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St Jerome † AD 420 The Letters of St. Jerome 14.10
… I may now spread my sails to the breeze; and, as I leave the rocks of controversy astern, my epilogue will be like the joyful shout of mariners. O desert, bright with the flowers of Christ! O solitude whence come the stones of which, in the Apocalypse, the city of the great king is built!
St Jerome † AD 420 The Letters of St. Jerome 108.16
… She wished to spend her money not upon these stones, that shall pass away with the earth and the world, but upon those living stones, which roll over the earth; of which in the apocalypse of John the city of the great king is built; of which also the scripture tells us that they shall be changed into sapphire and emerald and jasper and other gems.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.14
… although sometimes day is spoken of, not meaning the Lord, but that “day which the Lord hath made,” and on account of which it is said, “Come unto Him, and be lightened.” On account of which participation, inasmuch as the Mediator Himself became Man, He is styled lantern in the Apocalypse.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.7
… that “ IS ;” which “is” in that “Jerusalem” which is “the Bride” of my Lord; where there will not be death, there will not be failing; there will be a day that passeth not away, but continueth: which has neither a yesterday to precede it, nor a to-morrow pressing close upon it.
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Some have thought that in this chapter and the following one, the happiness of the Church is described literally, both the Church militant in this life and the Church triumphant in heaven, especially that which will be after the Antichrist, when there will be the greatest peace of the Church militant, as well as holiness, and Christians will be perfect and heroes illustrious in virtues. Thus Seraphinus, Ubertinus, Hortulanus and Joachim, whom I cited in the preceding chapter, verses 2 and 4. For they think these are the thousand years of happiness of the Church militant predicted there by John. To these is added our Turrianus in the book On the Eucharist, who thinks that here the heavenly Church coupled with the militant is treated; for this is denoted by these words: "I saw a new Jerusalem, etc., coming down out of heaven." And by these: "Behold the tabernacle of God with men." Others have thought that here the glory of the Roman Church under Constantine and afterwards is described. For of this it is rightly said: "The Gentiles shall walk in the light thereof;" and concerning this Isaiah, Ezekiel and other Prophets predicted similar things, indeed greater things, than John here says of his Jerusalem. But it is certain that literally and directly here only the heavenly and triumphant Church is depicted. Thus St. Augustine teaches expressly, book XXII of the City of God, chapter XXIX: "It is," he says, "excessive impudence to take this of this time, because those words, God shall wipe away all tears, are spoken with such clarity of the future age, and of the immortality and eternity of the Saints, that we ought to seek or read nothing manifest in the Sacred Scriptures if we think these obscure." Augustine is followed throughout by Interpreters, and indeed by Alcazar, who nevertheless adapts all these things to the Roman Church, as if its triumph in heaven is described here: Because, he says, it as it were embraces all the elect as head and matrix. Which is true. This is proved first, because the sequence of the Apocalypse requires it. For since in the preceding chapter he dealt with the slaughter of the Antichrist, Gog and Magog, and with the resurrection and judgment, the order demands that here he deal with the glory of the Blessed, and that he close the Apocalypse with it. Secondly, the very words of verses 7 and 8 clearly prove this, where he opposes the crowns of the Blessed to the punishments of the damned: "He that shall overcome," he says, "shall possess these things, but the fearful and unbelieving, etc., their part shall be in the pool burning with fire and brimstone: which is the second death." Thirdly, because the city which Ezekiel depicts, chapter XLVIII (to which John here alludes), which is a symbol of the Church militant, as many wish, extends in a square only four thousand five hundred reeds, that is forty-five stadia. But this one of John extends in a square to twelve thousand stadia. Therefore it far exceeds it, and consequently is heavenly. Where note: St. John here plainly imitates Ezekiel; for just as Ezekiel, after narrating the slaughter of Gog and Magog, the Antichrist, etc., closes his Apocalypse with the description of the new Jerusalem, that is the Church, which literally in Ezekiel is terrestrial and militant, in John here is heavenly and triumphant. Hence also the river of this city planted with trees of life, of which in the following chapter, verse 1, St. John borrowed from Ezekiel chapter XLVII, verse 5. Fourthly, those words: "I saw no temple in it; the city itself is pure gold, the walls of jasper, the foundation of precious stones. And: Death shall be no more, nor mourning, nor crying, nor sorrow shall be any more. There shall not enter into it any thing defiled. The glory of God hath enlightened it, and the Lamb is the lamp thereof," etc., are fitting only to the heavenly Church. I confess, however, that some things are said here which are fitting to the Church militant, such as what is said of the twelve foundations, that is the Apostles and their preaching: because namely they led and advanced the Church into heaven. Whence the heavenly and triumphant Church takes its lineage and insignia from the Church militant. Hence St. Lawrence, though already blessed, has for his lineage a gridiron, and with it is depicted, St. Stephen stones, St. Sebastian arrows, St. Paul a sword, etc. Because namely with these instruments they suffered death and martyrdom, by which they merited and obtained that blessed glory. Thus Alcazar. Receive in summary and in order the admirable gifts which St. John here attributes to the heavenly Jerusalem. The first is in verses 1 and 2, that it is a new Jerusalem in a new heaven and new earth. The second is in verse 2, that it is descending from heaven from God, prepared as a bride adorned for her husband. The third is in verse 3, that it itself is the tabernacle of God with men, and that God will dwell in it with them: and they shall be his people, and God himself shall be with them and shall be their God. The fourth is in verse 4, that God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, because the former things are passed away. Fifth, verse 5, where God sitting on the throne says to the elect: "Behold, I make all things new;" He will say and will do: for God's speaking is efficacious, and therefore His speaking is doing. Sixth, verse 11, this heavenly Jerusalem has the clarity of God; and her light is like unto a stone of jasper, as crystal, that is, like unto a stone crystallizing; whence there is never night there, but one perpetual day; nor does it need sun or moon, because the clarity of God illuminates it, and the lamp thereof is the Lamb, verse 23. This light and clarity, first, is a symbol of wondrous glory, namely divine, inasmuch as it is derived from God and participated in. Second, crystal signifies that this glory is not shadowy and transitory, but stable and solid, and that it is varied, as in crystal from various reflections various appearances are seen. Third, that it is darkened or obscured by no night of adversity, fear or sadness, or by cloud and mist. Fourth, that the Blessed perpetually enjoy the presence, sight and fellowship of the glory of God and Christ. Seventh, verses 12 and 17, it has a wall of jasper great and high 144 cubits. This wall signifies the strength, protection and security of the heavenly citizens and the heavenly Jerusalem, so that it fears no force of demons or other enemies. Eighth, verses 12 and 21, it has gates, namely twelve, three on each side of the world, which are never closed, and each one is made of a single pearl. These gates signify that the way is open on all sides and from every region and nation to the just and holy into the same entrance at any time, hour and moment; and through them none enter except the pure, excellent and gem-like. Ninth, verse 19, it has twelve foundations of as many most precious gems. These twelve foundations signify that this city is founded upon the holiness, doctrine and symbol of the twelve Apostles. Tenth, verse 16, this city is set in a square: and its length is as great as its breadth and its height. All these things signify the exact and perfect architecture and structure of this city, and the wondrous union and fellowship of the citizens among themselves. Eleventh, verse 16, the city is broad and vast: for since it is in a square, each side of the square extends in length to twelve thousand stadia, that is, to fifteen hundred Italian miles. This amplitude of the city denotes its magnificence, capacity and the vast number of its citizens, that is of the Blessed. For there is no city which has even a shadow of such capacity. For Babylon, which is celebrated for its capacity, in its whole circumference and square contained only 120 stadia: but this has on one side of the square twelve thousand stadia. Wherefore one side of the square exceeds the length of Babylon a hundred times, and consequently the whole capacity of this city surpasses the capacity of Babylon ten thousand times. Thus Alcazar. But it is more true that not one side, but all together, namely the whole circumference of this city, is measured, when it is said: "And he measured the city by stadia twelve thousand," as I shall say at verse 16. Twelfth, verse 18, the city itself (that is the streets of the city) is pure gold, like unto pure glass. This designates that all things in heaven are precious and most excellent, and again that all things are visible and open to the Blessed, just as if all things in heaven were made of golden glass, that is, of glass shining like gold; and consequently each of the Blessed through mutual charity to behold the glory of others and to enjoy all good things: for all things are visible to them. Thirteenth, verse 22: "And I saw no temple therein: for the Lord God Almighty is the temple thereof, and the Lamb." For they always behold and see, worship, adore and praise God and the Lamb. Fourteenth, verse 24: "And the nations shall walk in the light thereof: and the kings of the earth shall bring their glory and honour into it." In heaven therefore shall be gathered together the pomp and glory of all Kings, Princes, Emperors, Pontiffs, Queens and Duchesses. Fifteenth, chapter XXII, verse 1, a river of life and vital waters flows through the midst of the city. This river signifies the abundance and affluence of all wisdom and pleasures. Sixteenth, chapter XXII, verse 2, on either side of the river are most beautiful and healthful trees: there is also the tree of life, more excellent than that which was in the earthly paradise. This tree is a symbol of immortality and eternity. Seventeenth, chapter XXII, verse 3: "And there shall be no more curse," that is to say, In heaven there shall be no fault or punishment. Eighteenth, chapter XXII, verse 4: "They shall see His face, and His name shall be on their foreheads; and they shall reign for ever and ever;" because namely they continually enjoy the vision of God, as His intimate and most familiar friends, not merely as servants, but also as princes and kings. Finally, this city lacks nothing beautiful, nothing precious, nothing pleasant, nothing honorable; nothing base, vile, or sad is present; but all its citizens are blessed and glorious, and shall reign for ever and ever. Joachim and others, who understand these things concerning the happiness of the Church militant, as I said at the beginning of the chapter, by the new heaven understand illustrious Saints, whose conversation with Paul is in heaven; by the new earth, the other faithful, renewed in baptism through grace and Christian life; by the sea, the Gentiles, who stirred up waves of persecutions against the Church, as if to say, "There is no sea," that is, the Gentiles no longer persecute the Church; indeed they are not, because they have been converted to Christ and have become Christians. But I have already taught that these things pertain to the Church triumphant in heaven, which will be after the day of judgment and after the common resurrection. Secondly, Alcazar understands heaven, earth and sea mystically, but in another sense. Man, he says, consists of soul and body, and since the body is the earthly dwelling of the soul, while the soul is a heavenly spirit, therefore fittingly by earth is signified man's body, by heaven the soul. The qualities of the former heavens were these: to be devoted to the salvation of souls, to administer the Sacraments to the faithful, to pour forth prayers to God for sinners, to absolve from sins, to teach, to preach, and as it were to send down the rain of heavenly doctrine upon the earth. These things will be taken away in the resurrection, and there will be new heavens, because in place of the labors already mentioned there will succeed reward and recompense, namely eternal rest, the vision and enjoyment of God, and eternal glory. In like manner the conditions of the former earth were these: to grieve at and have compassion on the misfortunes of neighbors, to suffer troubles and anguish, to undertake voluntary mortification and chastisement. In place of these in the resurrection there will succeed a new earth, because in the body in place of so many sufferings there will succeed impassibility, in place of so many pains and deaths immortality, and the other gifts of the glorious body. "And the sea is no more," that is, with the impious thrust down into hell, there will be no persecutor, no fear, nowhere terrors, nowhere dangers, no waves, no longer will larger fish devour smaller ones, there will be no fear of shipwreck. But these are mystical, as Alcazar himself admits, not literal. Wherefore thirdly, others commonly understand these things concerning the material heaven and earth. For these are to be changed and renewed in the resurrection according to their qualities, and as some wish, according to their substance, that is their substantial form. Concerning these St. Peter says in his Second Epistle, chapter III, verse 13: "We look for new heavens and a new earth according to his promises." See what is said in Isaiah XXIV, 19, and XXXIV, 4. Therefore heaven is now new and earth new, as I have said. The Arabic version: "and no sea any longer." Bede here, and writing more clearly in the Second Epistle of Peter, chapter III, holds that the sea, after the day of judgment, is to be completely dried up and abolished; in like manner also fire will perish, because St. John mentions here only heaven, that is, the air and the earth, as if these two alone of the elements are to remain and be renewed. The same is said, but with hesitation, by Andrew of Caesarea, Arethas, Haymo, Anselm, Rupert, and even by St. Augustine, book XX of the City of God, chapter XVI. Where, explaining these words: "The sea is no more," he thus says: "Whether it will be dried up by that greatest heat of the conflagration of the world, or whether it too will be turned into something better, I would not easily say: perhaps, however, by the name of sea is understood this turbulent and stormy age." But since the sea is the fourth element, necessary for the perfection of the universe, which is the matrix and origin of fish, birds, animals, and all things subject to generation, and indeed of air and the heavens, as many wish, and which unites and preserves the earth: for the earth, unless it were watered and irrigated by water and the sea, would split and gape open: hence it appears far more truly that the sea, equally as the earth and air, will remain as to substance after the resurrection. It is said, however, here: "It is not," that is, it will not be, namely such as it was the old and former sea, namely thick, mixed and turbid, stormy, perpetually agitated by waves, seething with its constant ebb and flow: for this is the nature and condition of the sea, which the very name of the sea signifies; but it will be another and new sea, equally as heaven and earth: for with them it will be renewed, and it will become subtle, pure, transparent, calm, serene, resplendent, so that it will no longer appear to be a sea, but crystal; for it will be transparent, and will shine like crystal. Concerning the sea, therefore, in Hebrew phraseology it is said ואיננו, veenennu, that is, it is not, because it will be changed into another form and beauty. Just as, therefore, from the fact that it is said here: "Heaven departed," it is not permitted (as most teach) to conclude: Therefore heaven as to substance, matter and form will depart and perish; but only is it permitted to conclude: Therefore heaven as to its present qualities and conditions will perish, and will acquire new and better ones: so likewise and in the same way you may here conclude and determine concerning the sea. Moreover, he mentions the sea before the other elements, because the sea is a symbol of waves, storms, whirlwinds and tempests, by which the Saints and elect are here tossed about, as if to say: When the sea ceases, all persecution, temptation and turmoil of the Saints will cease.
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Just as a city sometimes signifies the citizens themselves, sometimes the city itself, namely the place, streets, houses, towers and walls, so also this heavenly Jerusalem is twofold, namely first, it is the Church itself, or the assembly and congregation of the Blessed, namely the Blessed themselves collected and united: for this is properly called here the Bride, and in verse 9, the Wife of Christ. Secondly, it is the city itself and the place of the Blessed, namely the empyrean heaven itself. For to this first and properly belongs that it be a city and tabernacle of God; that it be long, wide, high; that it extend to twelve thousand stadia, etc. Secondarily, however, these same things also befit the Church itself, or the assembly of the Blessed. For this is a city and tabernacle of God aptly measured, because in it in a singular manner, order and proportion God dwells; and therefore it is and is called holy, equally as blessed and glorious. John mixes these two cities together, and now speaks of one, now of the other in a mixed manner; for he says some things which befit more the one, some things which befit more the other, yet all things befit both in their own way, either first and per se, or analogically: therefore the heavenly Jerusalem is the empyrean heaven with its inhabitants, namely with the assembly of the Blessed. For John describes Jerusalem directly as it were a city of the Blessed, as to walls, gates, foundations, etc. And so he properly describes the place itself; but because this place is of blessedness and of the Blessed, hence consequently he describes the blessedness itself and the glory of the Blessed. Wherefore although in this city he does not see the Blessed determined and in the singular: for he names or describes none; yet indirectly and in general he depicts them sufficiently, when he says that "they shall be his people, and God shall wipe away all tears from their eyes;" that "the kings of the earth shall bring their glory and honour into it;" that "they shall serve him, and shall see his face, and his name shall be on their foreheads;" that "the Lord God Almighty is the temple thereof, and the Lamb." For where the Lamb is, there also are the Lamb's followers, the faithful and the Blessed: where God is, there also are the Angels, likewise also the Blessed; just as where the king is, there also is the court and the courtiers. Because the old and Jewish Jerusalem signified anagogically this new one, namely the Church, not militant, as Primasius and Bede wish; but triumphant, as is evident from what follows. Therefore it is called new triumphant, on account of the new state of glory. Secondly, Alcazar understands this of the newness, equally as of the holiness and heavenly spirit, which were in the Christian Church, before it ascended to the most glorious triumph of the heavenly homeland; which triumph is hinted at by those words: "Prepared as a bride adorned for her husband." And he adds that this Bride of the Lamb, and the new Jerusalem, is the Roman Church, which succeeded to the mother Sion, that is, the old Synagogue, just as the firstborn son succeeds to the father by hereditary right. Which is true insofar as the Roman Church contains and embraces all the others as it were a mother and head, as I said above. Yet John treats here of the Church triumphant, not militant, as I said. Beautifully Pannonius opposes this Jerusalem to Babylon by antitheses, whose filth and ruin we have heard in chapter XVIII. For Jerusalem is the holy city of Christ, new, descending from heaven, glorious, prepared and adorned for her spouse: Babylon is the city of the devil, impure, withered by age, ascending and desolate, infamous, prepared and defiled by the demon, polluted with the lusts of the whole world, marked with blasphemies, with which the kings of the earth have committed fornication. But hear Pannonia: "That," he says, "is Babylon, this is Jerusalem. We know that Babylon is interpreted as confusion, Jerusalem as the vision of peace: so that we might hold with absolute certainty that all who serve the flesh are going into confusion; but all who subject themselves to the law of the spirit are going to attain to the vision of heavenly peace. That harlot is worshipped upon a beast, in this one God is adored. The harlot gives nothing except the abominations of her filthiness, which she was seen to offer in a golden cup, with which she makes drunk the whole earth and inebriates it; the Church distributes the gifts of charisms and the ornaments of virtues. This one is new, that one old and withered, which has squandered the flower of her youth with the lovers of the earth. The Church is a fair virgin, a chaste bride descending from God out of the heavens, adorned in every ornament of spiritual virtues, and therefore prepared: whose scent is inestimably precious in her garment, whom the flowers of roses surround, and lilies of the valleys, concerning which is that utterance of supreme admiration from the Canticle: Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices of myrrh and frankincense, and of all the powders of the perfumer? Cant. III. Concerning whose beauty in the same Scripture the spouse Christ speaks: How beautiful art thou, my love, how beautiful! thy eyes are as doves, besides what lieth hidden within. Cap. IV. And again: Thou art all fair, O my love, and there is not a spot in thee. Where the same garden enclosed is described, on account of the variety of good fruits, and a fountain sealed, on account of the abundance of graces; whose issues are a paradise, and the highest delights of pomegranates." Namely, unto judgment, so that with Christ in the valley of Josaphat he might judge the world, says Maldonatus in cap. XXV of St. Matthew. But we have heard that judgment was already completed at the end of the preceding chapter. Secondly, Alcazar refers this to the state which the blessed Church had, while she still fought in this life; for her doctrine and life is from above, that is, descended from heaven. But in the Greek it is καταβαίνουσαν, that is, which now in the present descends, not which had already descended in time past. I say therefore that it is said figuratively here that the heavenly Jerusalem descends from heaven, so that she might assume the elect to herself. For the empyrean heaven is feigned here, and the Church, or the assembly of the Blessed, to descend into the earth, so that earthly men, and especially those who will contend with tyrants and Antichrist with such great struggle and toil, she might adopt as fellow-citizens: which in reality is nothing else to say than that heavenly glory and blessedness comes to earthly men from heaven, through the liberality and grace of God; for it is heavenly and divine. Whence St. Augustine, lib. XX De Civit., XVII: "It is said," he says, "to descend from heaven, because it is heavenly grace, because God made it; and from heaven indeed from the beginning of its existence it descended, the Holy Spirit being sent from heaven." The same in Sentent., numer. 31: "To the heavenly Jerusalem," he says, "they do not ascend to fellowship, except those who profess with their whole heart that it is not of their own work, but of divine gift that they ascend." Once Moses, having received the law from heaven, said to the Hebrews Deuter. XXX, 11: "This commandment, which I command thee this day, is not above thee, nor far off, nor situated in heaven, that thou mayest say: Who of us can ascend to heaven, to bring it down to us?" In like manner here, lest the Christian should complain and say: How shall I, an earthly and carnal man, ascend to the heavenly Jerusalem? for this reason John sees here Jerusalem herself descending from heaven to men, so that she might receive them to herself and lift them up; so that it might be signified that through God's grace we who are weak and carnal are lifted up to heavenly life, and even to the heavens themselves. Jerusalem therefore is this and remains in heaven, and yet through her communication she descends to earth. It is similar in the sun, which is in heaven, and at the same time on earth: in heaven through substance, on earth through rays which it spreads forth from there. And in a fountain, which is at the top, and at the same time at the bottom: at the top through its origin: for it springs forth on the mountain; at the bottom through rivulets: for from the mountain it flows, and thence it emanates and flows down into the valleys. Such is this Jerusalem. Thus likewise our conversation with St. Paul is in the heavens, because though in body on earth, in mind and life we converse in heaven. Excellently St. Augustine in the Sentences, sent. 221: "Two loves," he says, "make two cities in the whole world: the love of God makes Jerusalem, the love of the world makes Babylon. Let each one therefore question himself, and he will find of which he is a citizen." Cicero in De Petitione Consulatus relates that it was suggested to him when seeking the consulship from Q. Cicero, that descending to the forum almost daily, he should ponder this: "I am a new man, I seek the consulship: Rome is." How much more should each one continually say to himself: "You are new, born in the sun, not in the soil: you seek eternal glory; it is heaven that suffers force, and is seized only by the violent." Exert therefore all your strength, that you may merit so great a glory, that you may storm heaven and seize it. Again, by this descent of the city it is symbolically signified that God in the description of this heavenly palace, does not use heavenly, angelic and divine concepts; nor does He describe it plainly as it is in itself (for thus it is incomprehensible and inexplicable to us), but descends to our infancy and our feeble concepts, that He may show and represent it to us in some rude manner. For this reason He describes its beauty through gold, crystal, gems, etc., because we know and have seen nothing more precious than these on earth. Tropologically, the holy soul is the heavenly Jerusalem, and is itself the heaven of God. Hear St. Bernard, serm. 27 in Cant.: "I think that every such soul (holy), is not only heavenly on account of its origin, but is also heaven itself on account of imitation. And then he clearly shows that truly its origin is from the heavens, when its conversation is in the heavens. Therefore heaven is some holy soul, having the sun as intellect, the moon as faith, the stars as virtues, which shine especially in the night, that is, in adversities. Therefore virtue is a star, and the man of virtues is heaven." See the rest. Christ ascending into heaven sent this blessing into the earth, namely that the earth itself by heavenly conversation might become the heaven of God, as Clement of Alexandria teaches in his exhortation; looking to that passage in Luke XXIV, 50: "And he blessed them, and was carried up into heaven." The earth, he says, the husbandman of God changes into the heaven of God, the right hand signifying, stirring up peoples to good works, and making man God through heavenly doctrine. This is indeed the cause of this divine metamorphosis, that Christ taught man on earth to live according to the norms of heaven, so that man living on earth might be like heaven. And so through this His doctrine, and more through the Eucharist, the earth is never without man made God; so that a Christian living according to the doctrine of Christ, and eating in the Eucharist the body of Christ, becomes as it were man made God, and receives and puts on a quasi hypostatic union with Christ. This is what St. Augustine says serm. 61 On the Words of the Lord according to John: "We all together with our head Christ are Christ." And St. Chrysostom, serm. On His Expulsion: "The Church," he says, "no force can overcome. God is the Church, who is stronger than all." For, as St. Bernard says serm. 27 in Cant.: "One and the same Lord and bridegroom is in the head, and the bride in the body." Wherefore whoever fights against the Church, or against a holy man, fights against God; and therefore strives in vain against the goad. This Christ promised in Matt. cap. xxviii: "Behold I am with you," both through providence and through real incorporation in the Eucharist, whose property it is to deify men, "even to the consummation of the world." Symbolically, St. John saw Jerusalem descending, whom he could not see standing at the same time, although she truly stood at the same time. For she descended in the ministering angels, but stood in those same ones beholding the divine essence; for they are movable to us, immovable to God. For in this same chapter John both saw her descending and placed in a square; but the square form is a symbol of immobility and constancy. Thus St. Bernard serm. 5 On the Dedication of the Church, and from him Anthony Fernandus, Vision 13, sect. 7. FROM GOD. — These words are not to be referred to to paratam, which follows; but to descendentem, which precedes. This is clear from the Greek text, which has, καταβαίνουσαν ἀπὸ τοῦ Θεοῦ ἐξ οὐρανοῦ, that is, descending from God from heaven. PREPARED, AS A BRIDE ADORNED FOR HER HUSBAND. — "Prepared," that is, arranged, adorned, and furnished with such glory, beauty, happiness and majesty as befits a bride already wedded to the heavenly Lamb, just as the bride of a king clothes, prepares and adorns herself with the most beautiful and precious garments, gems and ornaments, when she is to be led into the bridal chamber of her spouse the king. Note: "For her husband" can be understood in four ways. First, as if to say, Worthily for her husband. Second, "as a bride adorned for her husband," that is, as that bride whom God the Father adorned for Christ His only-begotten Son with such beauty, for the honor and glory of her Christ; for all the beauty of the Church is to be attributed to Christ and to the merits of Christ. Third, "for her husband," that is, adorned by her husband, namely by Christ. Fourth, "adorned for her husband," that is, whose ornament is her husband, namely Christ to whom she was wedded: "For the glory of God hath enlightened it, and the Lamb is the lamp thereof." Thus Alcazar. However, the first two explanations, as being simpler, are also more genuine. This note applies to both Jerusalems of which I have already spoken, but more to the former, that is to the Church and the Blessed, than to the latter, that is to the place itself, namely the empyrean heaven.
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"From the throne," not of Christ the judge in the valley of Josaphat, of which mention was made at the end of the preceding chapter, but from the throne of God and the Lamb in the heavenly Jerusalem itself. For He describes this city, and its throne, gates, court and foundations here. Whence from this throne, namely "from the seat of God and the Lamb," John saw in xxii, 1, "a river of the water of life proceeding;" and in verse 3, he says: "The seat of God and the Lamb shall be in it (the heavenly Jerusalem)." This throne appears to be the same as the throne of God, before which the four living creatures and the 24 elders were seen standing with the Lamb in chapter IV, verse 2. Moreover, this great voice signifies, first, the magnitude of heavenly glory, and consequently of divine goodness and mercy toward His elect and blessed ones. Second, that God wills this voice to be heard by all, and that all be stirred by this voice to a burning desire and pursuit of this glory, through holy and divine works, and those difficult ones. For a great voice implies great weight and moment in the thing called and proclaimed. It goes forth from the throne, that is, from God, because God alone by right has prepared good things for His saints, and offers and proposes them to all. This heavenly voice, therefore, which is set forth in the five following verses, proclaims that this heavenly Jerusalem is that city of the strong, of the victors and the triumphant, which God has prepared for His elect who fight strongly against the world, the flesh, the demon, and especially against Antichrist, and conquer: just as on the other hand He has prepared eternal fires of hell for the timid, carnal and impious; so that by fear of these, and by hope and desire of that, the mind, understanding and effort of all may be sharpened for undertaking heroic contests, by which they may both escape the fires of hell, and be enrolled as perpetual citizens, as it were, of the heavenly Jerusalem. Hence we read in John Moschus in the Spiritual Meadow of a certain monk, when he saw paradise in a vision and wished to enter into it, that he heard from an angel: "No sluggard enters here; go, contend, despise the vanities of the world." Thus the Blessed Nilus, a man of wonderful holiness, and father of many Religious, whose tomb I saw in the monastery of the Crypt of Ferrata, near Tusculum, when in the year of the Lord 976 Leo, Count of the Emperor Constantine, and other nobles came to him, said to them: "Understand that unless you are endowed with virtue, and even with great virtue, no one will deliver you from the punishments of hell." And he added that "out of ten thousand men scarcely one is saved," and that St. Basil, Chrysostom, Ephrem and others assert this. Thus it is in his Life written by his disciple, and from it Baronius, in volume X, in the year of the Lord 976. Where he also adds that when asked whether Solomon was saved or not, he answered: "We read nothing in Holy Scripture that after his sin he did penance, as Manasses did. Who therefore could say of him that he is saved?" "Behold the tabernacle of God with men." — He cites Ezech. xxxvii, 27, as I said there. Note: Heaven is called here the tabernacle of God finally, because John throughout here in the Apocalypse alludes to the old tabernacle and temple; for this was a type and figure of heaven. Second, it is called rather a tabernacle than a temple, so that we may think that the empyrean heaven, although splendid and august, is nevertheless less in majesty than God, and is not so much His palace as His tabernacle and tent, inasmuch as He dwells in Himself, and in His own immense essence most gloriously and immensely. In like manner in the Blessed He has not so much a house as a tabernacle, because His majesty is not comprehended by the Blessed, but God Himself through a wonderful condescension communicates Himself to them in some way, and exhibits Himself present. Third, Viegas in the word tabernacle thinks there is an allusion to the Church militant, which now dwells in military tents, as it were in the field and in battle array, as if to say: Let it not be grievous to you, O Christians, to dwell for a short time now in camps and tents, to suffer hunger, cold and heat, to fight with the demon, the flesh and Antichrist; because soon these tents and camps will be changed into a heavenly tabernacle, glorious and magnificent, in which, having laid down your arms and labors, and conquered your enemies, you will triumph in perpetual peace, joy and glory. Act therefore, endure, persevere, contend, conquer, triumph. Fourth, Alcazar thinks that by tabernacle is signified the supreme union and communion of the Blessed, in that they dwell not in a loose and spacious house, but in a tabernacle, in which one cannot be separated or hidden from another, but all see each other mutually, and enjoy each other, and have present the heavenly King dwelling most peacefully among them, blessing them, and heaping them with all good things and gifts. Whence it follows: "And He Himself God with them shall be their God." AND THEY SHALL BE HIS PEOPLE. as if to say, The blessed shall be blessed by none other than God; they shall acknowledge no lord, neither king nor Caesar, except God; they shall worship or adore none but God, whom alone, as their King, God and Lord, they shall venerate most highly, love, praise; and to Him in all things they shall obey, serve, and shall subject and give themselves and all that is theirs. AND GOD HIMSELF SHALL BE WITH THEM. as if to say, Just as a king is continually with his people, a father with his sons, a master with his disciples, so God shall be continually with the Blessed in heaven, refreshing them, feeding them, delighting them and making them blessed: He shall be, I say, with them through continual presence, which in this life appeared to them absent or hidden. For in heaven they shall see God present, face to face, and with Him they shall speak mouth to mouth, He who shall soothe them with ineffable consolation and shall inundate them with ineffable joys. "For He shall be their God," as if to say, God shall be to the blessed God, that is, father, curator, protector, provider, glorifier, communicator and bestower of all their goods, and He omnipotent, omniscient, most good and most generous, and this eternally. For this is what "Elohim" signifies, that is, God. Secondly, "He shall be their God," that is, He shall be to them all pleasure, all joy, all honor, all riches, all wisdom, all virtue and all good, so that the Blessed may say to Him with the Psalmist: "What have I in heaven? and besides Thee what do I desire upon earth? Thou art the God of my heart, and the God that is my portion for ever." And with St. Francis: "My God, my love, and all things." This is what Moses desired, Exodus xxxiii, 18, saying: "Shew me Thy glory." To whom the Lord answered: "I will shew thee all good." Thirdly, "He shall be their God," because God shall be to each of the Blessed proper, and as it were a most delightful peculium and possession proper to each; thus shall He be of each one, satisfying their desires, as He is of all; so much so that each shall so enjoy God and possess Him, as if they alone in entirety enjoyed Him and possessed Him, so that they may justly say: "The Lord is the portion of my inheritance and of my cup: it is Thou that wilt restore my inheritance to me;" and: "Thou, O Lord, art my portion in the land of the living." For just as a king in his royal throne is conspicuous, equally is he in the eyes of each one, as of all standing by; for each one sees the king so perfectly, and feeds on him, as all, just as if each one alone had the king, that is, the king's form and image, in his eyes: so also God, like an immense sun seen by the Blessed, and making them blessed by His vision, that is, possessing and being possessed, thus fills the minds of each one and of all, so that each one may say to Him with the Psalmist: "Thou art my God;" and with St. Thomas: "My Lord, and my God." Again, just as the same music fills, feeds and delights the ears of each one hearing it, equally as of all: so also God shall fill, feed and inebriate each Blessed one with Himself and with all His delights and goods, equally as all. O thrice and four times blessed, whose lot, portion, honor, pleasure, glory shall be none other than God most good and greatest. Piously St. Bernard, sermon 5 to the Knights of the Temple, greeting this Jerusalem: "Hail," he says, "holy city, which the Most High Himself hath sanctified as His tabernacle unto Himself, whereby so great a generation in thee and through thee should be saved. Hail, city of the great King, from which new and pleasant miracles to the world have never been wanting from the beginning. Hail, lady of the nations, princess of provinces, possession of the Patriarchs, mother of the Prophets and of the Apostles, initiator of faith, glory of the Christian people, whom God hath always from the beginning suffered to be assailed, so that to men strong as in virtue, so also it would be an occasion of salvation. Hail, land of promise, which once flowing with milk and honey to thy inhabitants alone, now to the whole world dost offer remedies of salvation, nourishment of life. Land, I say, good and most good, which in that most fertile bosom of thine, receiving from the ark of the paternal heart a heavenly grain, hast brought forth such harvests of Martyrs from the heavenly seed, and nevertheless from all the rest of the faithful race fruit, fertile soil thirty and sixty, and a hundredfold above all the earth hast thou manifoldly produced."
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Just as most sweet mothers wipe away the little tears from their small children, and caress them, kiss them and soothe them. The Syrian translator renders it, and every tear shall fail from their eyes. He alludes to Isaiah xxv, 8: "He hath swallowed up death for ever, and the Lord God shall wipe away tears from all faces." Piously St. Bernard in his Declamations: "Happy," he says, "are those tears which the benign hand of the Creator shall wipe away; and blessed are those eyes which chose to be liquefied in such weeping, rather than to be lifted up in pride, rather than to see all that is sublime, rather than to serve avarice and wantonness." And Tertullian, in the book On the Resurrection of the Flesh, chapter lviii: "God shall wipe away," he says, "every tear from their eyes: surely from those very eyes which had wept before, and which could still have wept, if divine mercy had not dried up all the rain of tears." AND DEATH SHALL BE NO MORE, NOR MOURNING, NOR CRYING. Of the martyrs tortured by Domitian and other tyrants, and by the Antichrist himself. Secondly, "there shall be no crying" of the poor oppressed by the more powerful, sighing and crying out because of the magnitude of injury, labors and sorrows. For of this it is said in Exodus iii, 9: "The cry of the children of Israel hath come unto me, and I have seen the affliction wherewith the Egyptians oppress them." Thirdly, "there shall be no crying," which the Saints here make in colic, in stone and other diseases; likewise in poverty, misfortunes, injuries, calumnies, and any afflictions, groaning and crying out to God. Whence it follows: Because (thus it should be read with the Romans and Greeks, not "which") the first things have passed away. — that is to say, The former life, not truly life but mortal, which was rather death than life, with its innumerable miseries, has now passed away. Henceforth there shall be no time of labors and afflictions: that former season of warfare and labors has passed away; what shall follow henceforth for all ages will be a time of peace, joy and triumph. The reason for which he adds, saying:
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The Arabic: Behold I will make all these things new. He cites Isaiah xliii, 19, and II Corinthians v, 17, that is to say, Those first things, old and miserable, together with the miserable and old man, life and world have passed away. Now I make and create a new heaven, a new earth, a new life, a new man. Wherefore it is no wonder that now no tears, no mourning, no labor and pain are seen in my servants. These were the things of the old life; now, however, all things are made new. For behold I make all things new.
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The Interpreter reads γέγονε; now they read γέγονα τὸ α καὶ ω, that is, I have been, or I am α and ω. "It has come to pass," as if to say: Now all things are finished, now all things which God from eternity most wisely disposed concerning the world, concerning the elect, concerning the reprobate have been brought to completion; now it is done, whatever in the mortal life of men was to be done; now it is done, whatever pertaining to the glory and happiness of the Saints was to be given and done for them; now it is done, whatever shall be done throughout all eternity. For just as the Saints shall receive their glory, so the damned shall receive their punishment on the day of judgment, which in both shall endure for ever, so that nothing new shall ever come to them. I AM ALPHA AND OMEGA, THE BEGINNING AND THE END. I am he who gives to all things and all men, especially to the elect, their beginning and end; I am he who brings each thing and each of the elect to his end: I am he who gave the Church and the heavenly Jerusalem their beginning; I am he who shall likewise give the end, namely eternal glory. See the words at chapter 1, verse 8. To him that thirsteth (for God and heavenly things, that is, to the just man) I WILL GIVE OF THE FOUNTAIN OF THE WATER OF LIFE FREELY. Those who thirst, says Ribera, he calls the just who desire nothing but God, and that vehemently and ardently like those who thirst, and cannot enjoy him in this life, and therefore always thirst for him; such was David, Psalm xli, saying: "As the hart panteth after the fountains of water, so my soul panteth after thee, O God." For sinners enjoy what they desire, who desire nothing but earthly things, and can soon obtain them. But the just always thirst, because although they taste some draughts of that living fountain, as Christ says in John vii: "If any man thirst, let him come to me and drink;" yet they do not quench their thirst, but increase it, as it is said in Ecclesiasticus cap. xxiv: "They that drink me shall yet thirst." FREELY. Because, although the just merit eternal life by their good works, yet this is said to be and truly is grace, first, with respect to their labor, which in itself is small and not worthy of so great a reward: "For the sufferings of this time are not worthy to be compared with the glory to come." Secondly, with respect to the first grace from which good works flow: for this is given entirely freely.
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Lest, from the fact that He said He would freely give the water of life to the thirsty, someone should become sluggish and careless, and cast aside all care for his own salvation and happiness, and resign it to God, He adds that this water is to be given only to those who contend and overcome. Thus He speaks in order to stir the faithful to battle, especially those who will exist in the time of Antichrist, as if to say: It befits the generous and strenuous, just as this glory and happiness remains, to fight against Domitian and Antichrist, and those who dare to thrust themselves intrepidly into the densest masses of enemies, and to undertake whatever is difficult. For the envious await another and adverse fate in the lake of fire, as follows. Therefore, O soldier of Christ, while you are tempted by the flesh, while you struggle with the world and the demon, while the crowd of your kinsmen persecutes you, while sickness, infamy, poverty assail you, while you undergo a keen struggle and as it were a duel with adversities, take courage, receive heaven; thus one goes to the stars. Say to yourself: A great journey I ascend, but glory gives me strength, The coveted crown comes not easily from the yoke. "The joys of virtues have a wound," says St. Prosper, Epigram. lxxxvii. Through labors and struggles is the way to triumphs. "The difficult path brings forth virtue." And, as Silius says, lib. III: Adversities test men, and through rough places hard virtue strives undaunted to praise on the steep slope. That Dionysius who by great and many battles subdued and conquered India, had for a trophy a magnificent temple, as can be inferred from the fact that it contained 365 steps of pure purple sapphire, as Epiphanius relates, lib. De Duodecim Gemmis, cap. v. Whether this is true or fictitious and symbolic, it aptly signifies him, and any hero, to have ascended through so many steps of virtues and heroic deeds to the summit of glory and to the heavenly kingdom. "By this path the pious leaders have gone."
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In Greek δειλοῖς, that is, to the cowardly. He calls timid, therefore, first, those who fail through fear in persecutions, and being unable to endure tortures, yield to tyrants and consent. Second, those who shrink from inflicting violence upon themselves and their concupiscences and flesh. Third, those who shudder at the temptations and assaults of Satan. For this horror is generated in them, not so much by the harshness and horror of the thing itself, as by the pusillanimity of mind and fear. Truly Seneca says: "Not because difficult things are difficult do we not dare, but because we do not dare are difficult things difficult." He brings a similar example of shadows and phantasms, which by their appearance and mask strike terror into those who behold them, but if you touch them, you see they are spectra; if you pursue them, they flee; whence the Poet truly said of them: "Forms terrible to behold," to behold, not in reality. Against these, therefore, one must go boldly and struggle, according to that saying of the Poet: Yield not to evils, but go forth the bolder against them. And: "Fortune favors the bold" (God, who is fortune bestowing fortune, and governing the lots of men). For nothing is so difficult that a noble mind with the grace of God cannot overcome it, as appeared in the Apostles, Martyrs, Anchorites, virgins and all the Saints, and appears daily. Tertullian erred in his book On Flight in Persecution, chapter nine, when he understood by the timid the faithful who flee in persecution and hide themselves, and therefore attempted to prove from this passage that it is not lawful for a Christian to flee persecution. Whence he says: "Moreover, who will flee persecution except he who fears? Who will fear except he who has not loved?" But this is his error: For Christ advised his disciples to flee, indeed commanded them to flee, Matthew x, 23: "When," he says, "they persecute you in this city, flee into another." Nor is this the act of a coward, but of a prudent and strong man. Indeed St. Athanasius, contending strenuously against almost the whole Arian world for 46 years, was most brave, and yet his life was nothing other than continuous flight and hiding. And to the unbelieving. Namely, those who do not have firm and strong faith in divine promises, but in persecution and temptation lose heart, not believing and not trusting that God's help will come and will supply strength, and therefore their spirit fails, and they are crushed and oppressed by the enemy. Hence in the Lives of the Martyrs we read throughout that they had great confidence in God, and by constant prayer and invocation of God overcame all torments. The Gentiles saw the same thing, but in shadow: "Each one," says Livy, "wishes to be believed, and he who gives credence to one speaking gives him his faith." If this is true among men, how much more true among God, who is first faith, as much as first truth? On the contrary, it is shameful and infamous to hear that saying of Ovid: "You give and deny with ambiguous faith." Moreover, "The word of princes ought to have as much force for faith as the oath of private men," as Alfonso, King of Aragon, was accustomed to say, according to the testimony of Panormita in his book On His Deeds: But God is King of kings, and Prince of princes. After losing their fleet, the Carthaginians sought peace from the Romans. When Hamilcar refused to go to Rome, fearing lest the Romans do to him what the Carthaginians had perfidiously done to Cornelius Asina, a Roman Consul, whom they had bound in chains contrary to the law of nations; Hanno, considering the faith of the Romans, set out, and when he had set forth the reasons of his embassy more freely in the senate, he heard from a Tribune that what had happened to Consul Cornelius could happen to him. But both Consuls restrained the Tribune and said: "Hanno, the faith of our state frees you from this fear." A certain commander, when he held an impregnable rock, gave himself to Alexander the Great. But Alexander not only made him prince of his dominion, but also added, saying: "This man seems to me to be wise, who preferred to trust a good man rather than a fortified place"; and thus he kept faith with his enemy most sacredly: so Plutarch in the Apophthegms of Kings. God demands this faith, indeed far greater, from us, because he renders it far more faithfully and truly than Alexander and the Romans. For it is impossible that he should deceive those who trust in him, or abandon those who flee to his faith; rather he guards and defends them as hostages of his faith most fiercely. Wherefore he hates and curses the unbelieving who distrust themselves, as unfaithful and injurious to his faith, and permits them to be exposed and overwhelmed by a thousand perils of life and salvation, both present and eternal. To the abominable. He calls "abominable" those who commit abominable deeds and deeds abhorrent from Christian morals and life, and live after the manner of idolaters: for idolatry in Holy Scripture is called abomination. AND TO MURDERERS, AND FORNICATORS, AND SORCERERS. He looks especially to the times of Antichrist: for then many wicked men will kill the just, and will give themselves to lusts, and to sorceries, that is to magical incantations and evil deeds, as in the time of St. John the same were practiced by Nero, Simon Magus, Apollonius of Tyana and their followers. AND ALL LIARS. Bede understands by lying that which sins against religion, for example, when they shall feign and say that they are followers of Antichrist, while in their heart they are Christians, such as many are today in England. Secondly, other lies and frauds shall then flourish, as in contracts, in promises, in friendship and faith; for he who does not keep faith with God, how shall he keep it with man? Therefore St. John understands here all pernicious lying. Thirdly, Alcazar says: "Liars, it is said in Scripture, are all those who violate and break the commandments of God; and especially those who inflict injury upon another: for these are liars not in word, but in deed: for they commit practical lying, that is, sin, which is fraud or injury to God or to one's neighbor, or to both." Upon all these awaits an adverse and miserable portion, that is, a lot and as it were an inheritance (for this is what the Hebrew chelec signifies) in the lake of fire.
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"One," that is, the first, says Alcazar. Wherefore he himself thinks that this Angel was St. Paul, who, as it were the founder of the Roman Church, its as it were bride of Christ, shows to John here her glory and nuptials in heaven, just as he himself described the same in I Corinthians xv, where throughout the chapter he treats of the glory of the resurrection and of the Blessed rising again, or of the Church triumphant, which is the glorious bride of Christ. But it was shown in chapter xvi, verse 1, that these seven Angels of the seven bowls are true and proper Angels. Here therefore one of them was, who, just as with the others he poured out his bowl and plague upon the wicked, chapter xvi: so fittingly soon after those final plagues, St. John is shown here the rewards of the Saints. AND I WILL SHOW THEE THE BRIDE, THE WIFE OF THE LAMB. You will say: Already in verse 1 and thereafter John had seen this bride, how therefore is she shown to him here? Alcazar answers first, that the sense is, as if to say, I will show thee by parts, distinctly and clearly the happiness of the Church triumphant and of the Blessed, which thou hast already seen, verse 1, only confusedly and in summary. Secondly, this bride is the heavenly Jerusalem, which now signifies the place and city itself, now its inhabitants, namely the Blessed. John therefore saw in confusion its inhabitants in verses 1, 3, 4; but here he sees and describes the city itself. The sense therefore is, as if to say, I will show thee the new city coming down from heaven, from whose riches and beauty thou mayest in some way understand what the bride of Christ shall be like, and her beatitude in this his palace. For just as he who shows to some traveler the king's garments, attendants, chariots, horsemen and retinue, is said by this very thing to show him the king: so this Angel, showing to John the heavens and the riches of heaven, shows to him the bride, that is, the Church and the very assembly of the Blessed. Properly therefore and in itself the Angel in what follows shows to John only the heavenly city itself, and its parts and dimensions, not however the inhabitants themselves, namely the Blessed. Whence properly and in itself he does not show him the bride of the Lamb, but the city and palace of the bride; but from this, and from its beauty, happiness and glory, he leaves it to be gathered how great is the beatitude, happiness and glory of the bride, that is of the Blessed.
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He alludes to Isaiah ii, 2: "And it shall come to pass in the last days, that the mountain of the house of the Lord shall be prepared on the top of mountains." This mountain was not outside the city, as if John were led there to behold the city from afar; but it was the mountain itself of the city, or that on which this city was built. For John was led in spirit to the city itself by the Angel, so that he might behold it closely, and its walls, streets and structure. That this is so is evident from the fact that the Angel measured the entire city and its wall with a measuring rod before John. Moreover, this mountain at its summit where the city was, was level and even. For of the city itself it is said in verse 16: "The length, and the height, and the breadth thereof are equal." Tropologically, this mountain signifies that for one striving and tending toward heavenly beatitude, one must exert oneself in high and arduous things, so that the mind and soul may be lifted from the low earth and earthly things to the sublime, to God, and may ascend to Him by the steps of mind and affection, and go "from virtue to virtue," until he sees the God of gods in Sion. For a symbol of this matter, the citadel of Sion and the old temple were placed on a mountain. Wherefore the Psalmist sings Psalm xxiii, 3: "Who shall ascend into the mountain of the Lord? or who shall stand in his holy place? The innocent in hands and clean of heart," etc. Again, the way to this mountain is the descent of the mind, abasement and humility. Do you wish to ascend to heaven? descend, depress yourself into the abyss: the more you are depressed, the higher you will ascend, the more sublimely you will be raised in heaven, as happened to St. Francis. For a symbol of this matter, just as the city, so also consequently the mountain itself on which the city was situated, was seen by John descending from heaven, namely so that it might receive the humble and elevate them on the mountain. Moreover, St. John is assumed on a high mountain, so that from there he might behold the holy city Jerusalem descending from heaven: for the mountain signifies the sublimity of prophecy, as St. Jerome says to Algasia, Question iv, so that just as the prophet is raised in spirit to see great and heavenly things, so also he is elevated in place, that external things may correspond to internal. Hence Balaam, about to prophesy, ascended into a mountain, Num. xxiii, 9: "From the high rocks," he says, "I shall see him," namely the people of Israel to whom I bless. Hence also Christ, about to teach the Apostles the summit of Evangelical perfection, ascended into a mountain, Matt. v, 1, as the Fathers and Interpreters noted there.
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In Greek, the glory of God, that is, the glory of God; but glory here signifies light and brightness, as is evident from what follows, especially verse 23, where it is said: "The city hath no need of the sun, nor of the moon, to shine in it; for the brightness (in Greek, glory) of God hath enlightened it." Moreover, the "of God" signifies that this brightness is remarkable and admirable, being divine, such as befits God and His glorious and beatific palace, which presents to the eyes of beholders, namely the Blessed, an insatiable variety and beauty of colors, such as was in the body of Christ in the transfiguration, of which the shadow is in triangular crystal glass, which, receiving light, equally as the appearance of fields, houses, etc., exhibits a wonderful variety and beauty of colors to the eye to which it is opposed; whence it follows: AND THE LIGHT THEREOF WAS LIKE TO A PRECIOUS STONE. In Greek, most precious. For "light" in Greek is luminare, that is, a luminary, which illuminated that heavenly city, which is God Himself, as verse 23 says. Note: This luminary is not like a torch, but like the sun, because it illuminates a vast city, which extends to fifteen hundred miles. Again, this luminary, equally as the river of living water, of which chapter xxii, verse 1, proceed from God, and consequently from the throne of God: therefore, since this throne was seen by John, not above in the ether or in heaven, but in the very city descending from heaven, namely in the midst of the city, in a more eminent place, however, it follows that this luminary was also seen there. For it was proper and adequate to the city itself, nor did it scatter its light outside it. AS TO A JASPER STONE, LIKE CRYSTAL. He had said this luminary was like a precious stone; now lest one should ask which stone, he adds: "As to a jasper stone." But because jaspers are various and of various colors (for some are green like an emerald, others are transparent like crystal, as Pliny testifies, book xxxvii, chapter 8), hence, to remove this ambiguity, he adds: "Like crystal," in Greek, as to a jasper stone crystallizing, that is, completely transparent and shining like crystal. The Arabic version renders it: like an onyx stone, or chrysolite, crystal, beryl: for all these things the Arabic word signifies. Pliny relates, book xxxvi, chapter xxii, something wonderful about the temple of Fortune, constructed from a transparent stone, namely sphengite: "In the reign of Nero," he says, "a stone was found in Cappadocia with the hardness of marble and translucent, even where tawny veins had occurred, from which it was called sphengites: this constructed a temple of Fortune consecrated by King Servius, enclosed with a golden house. Wherefore also with the doors closed, daylight was there during the day, in no other way than by means of a mirror, as if light were enclosed, not transmitted." Concerning the same stone Suetonius also in Domitian, chapter xiv: Domitian, he says, anxious and concerned lest he be oppressed by conspiracy by those whom his cruelty had offended, "lined the porticoes in which he was accustomed to walk with sphengite, so that by its splendor through images, he might foresee whatever was done behind him." Such sphengites, indeed far clearer ones, the Blessed have in heaven, where all things are translucent and clear to all, indeed brilliant. Alcazar notes that this throne of God is that very one which John saw in chapter iv, where it is said of it in verse 3: "And he that sat, was to the sight like the jasper stone and the sardine: " wherefore this luminary was seen to be spread forth from jasper and sardius, which clothed and as it were formed the body of God. Jasper is a green and firm gem: hence it signifies that God by His light and clear vision recreates and confirms the eyes and minds of the Blessed, and this constantly and perpetually in eternity. Jasper here shines like crystal, to signify that the intimate essence of God is perceived and penetrated by the Blessed. See what is said in chapter iv, verse 3.
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This wall signifies the insuperable firmness of the heavenly Jerusalem. HAVING TWELVE GATES, AND IN THE GATES TWELVE ANGELS, AND NAMES WRITTEN, WHICH ARE THE NAMES OF THE TWELVE TRIBES OF THE CHILDREN OF ISRAEL. Namely, so that through them all the tribes, descended from the twelve sons of Israel, that is, of Jacob, might enter. For these tribes signify the universality of the Saints and the triumphant Church, and this because it was formerly prefigured and signified in the old Church of the twelve tribes of Israel. I have given the mystical sense of this matter in Num. 2. Furthermore, Salmeron in the prolegomena tract. 20, and Vilalpando vol. III in Ezechiel, and Adrichomius in the Chorography of Jerusalem, think that here there is an allusion to the gates of earthly Jerusalem: for these were twelve in the time of David and Solomon. But Arias Montanus, Alcazar and others, and indeed Salmeron himself, tract. 42, count only nine gates of Jerusalem. Add that Jerusalem had no gate to the south, as Vilalpando teaches. Rather, therefore, John here alludes to the camps of the twelve tribes in Num. 2: for these were arranged in a square, so that each quadrilateral contained three tribes, each of which is said to have had single gates — which twelve gates are to be twelve Religions to be instituted by God in such a way that each in its own manner might bear the name and represent the tribe of Israel which it regards. But these are conjectures, or inventions, not to say figments of the brain. AND IN THE GATES ANGELS. — So read with the Romans and Greeks, not angles: each gate therefore has its own Angel as guardian. For Angels are guardians, companions, leaders and receivers of the Saints. Thus Angels were seen to carry the soul of Lazarus, of St. Martin, of St. Servulus, of St. Paul the first Hermit, of St. Benedict and others, into heaven.
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13. ON THE EAST THREE GATES. — This city has three gates toward each quarter of the world, so that it might be signified that from all quarters of the world in troops and frequently, a great multitude of the elect called to heaven will come. For to the east were those who were once sent by Christ. Again, the twelve tribes: to the east Judah, Issachar and Zebulun; to the south Reuben, Simeon and Gad; to the west Ephraim, Manasseh and Benjamin; to the north Dan, Asher and Naphtali. Again, it alludes to Jerusalem described by Ezekiel cap. XLVIII, vers. 31, where it is said: "The gates of the city from the names of the tribes of Israel;" and then to each quarter of the world three tribes, and assigns to each its own gate. Furthermore, Alcazar thinks that in place of the tribe and gate of Dan, which Ezekiel lists, John here substitutes the tribe and gate of Manasseh, because the tribe of Dan is excluded by him in cap. VII, vers. 5, from the number of tribes sealed and chosen for the heavenly Jerusalem. But this reasoning does not conclude. For in cap. VII, he dealt with the Jews alone to be converted to Christ at the end of the world, and therefore excludes the tribe of Dan, from which the Antichrist is thought to be born. But here he embraces all the tribes of the sons of Jacob, so that he might signify all the faithful and Saints of all nations, who are the spiritual sons of Jacob and Abraham, who will flow together from the four quarters of the world to the heavenly Jerusalem, both poor and rich; both plebeians and nobles; both barbarians and Greeks and Romans. For to no faithful and holy person will access be barred, according to that saying of Christ Matt. VIII, 11: "Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven." Wherefore he alludes to Numer. II, 25, and Ezech. XLVIII, 32, where Dan, equally as the other tribes, is numbered among the twelve tribes of Israel: for all tribes and nations altogether are called by God to heavenly blessedness. Finally, since each side, or of the walls of this city, contained twelve thousand stadia, that is, fifteen hundred Italian miles, hence it follows that the distance of one gate from another was immense, namely five hundred miles, says Alcazar. But in vers. 16, I shall show that each side, and consequently the distance of one gate from another, was four times smaller, namely only 125 miles. Mystically, St. Jerome in cap. XLVIII Ezechiel, Augustine and Rupert understand by the twelve gates the twelve Apostles. For these are the Patriarchs, leaders and heads of the twelve tribes of Israel, that is, of all the faithful and Saints, whom they called and brought to the Church first militant, then triumphant, by their preaching and labor: for which reason there are only twelve gates, because there were only twelve Apostles of Christ, just as the Patriarchs were the sons of Jacob, from whom the twelve tribes were descended. Moreover, the guardians of the gates of the heavenly Jerusalem are Angels, whom no one can deceive or corrupt from there, so that he might insinuate and thrust himself into the city without their knowledge through fraud, or with their knowledge and corruption through bribes. Otherwise Joachim the Abbot, who understands by the twelve gates the twelve Apostles, whom he thinks are to be sent by God at the end of the world, in the manner of the twelve who were once sent by Christ. Again, twelve.
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14. AND THE WALL OF THE CITY HAVING FOUNDATIONS TWELVE, AND IN THEM TWELVE NAMES OF THE TWELVE APOSTLES OF THE LAMB. — It is probable, as Alcazar thinks, that these twelve foundations did not divide the parts of the wall, so that with the wall divided into twelve parts, in the first lowest part of the foundation there would be a foundation of jasper, in the second lowest part a foundation of sapphire, and thus consequently; but that one foundation was laid upon another in each part of the wall, so that in each part of the wall at the bottom of the foundation stone there would be jasper, then upon it placed sapphire, upon this chalcedony, and thus thereafter. For this is what the words of verse 19 seem to require, when it says: "And the foundations of the wall of the city were adorned with all manner of precious stones: the first foundation jasper, the second sapphire, the third chalcedony," etc. Note the word "all," as if to say: The foundations of the city do not have one precious stone all around, but each one has all, namely twelve. Again, Alcazar thinks that these foundations were not only of the wall, but also of the whole city. For the entire city was built in living stone: wherefore these living stones and gems of the wall pervaded the whole city, as happens in living stone, which occupies the whole summit of a mountain. But this is uncertain, especially because John distinguishes the city from the wall, saying: "And the structure of the wall thereof was jasper stone; but the city itself pure gold, like to clear glass." Now it is certain among all that these twelve foundations signify the twelve Apostles: for upon their shoulders, as it were, the wall of the Church rests. Therefore their names were inscribed in the foundations, to signify that they themselves are the foundations and founders (for these two come to the same thing) of the Church. Most excellently does St. Augustine speak to that passage of Psalm LXXXVI: "The foundations thereof (that is, of Sion, the Church) in the holy mountains. Why, he says, are the foundations the Apostles and Prophets? because their authority bears our infirmity. Why are they gates? because through them we enter into the kingdom of God. For they preach to us. And when through them we enter, through Christ we enter: for He Himself is the door. And when twelve gates of Jerusalem are spoken of, and one gate is Christ, and twelve gates are Christ, because in the twelve gates is Christ." Furthermore, what is the order of the Apostles, and what gem should be assigned to each Apostle, is obscure and doubtful: it is probable, as Ribera thinks, that the order of the Apostles should be observed which St. Matthew sets forth and enumerates in chapter X, verse 2. For he among the Evangelists is the most exact historian, and keeper of order and time. Whence thus he begins and enumerates them in order: "The twelve, he says, Apostles' names are these: First, Simon, who is called Peter, and Andrew his brother; James of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James of Alphaeus, and Thaddaeus; Simon the Canaanite, and Judas Iscariot," who was the traitor; hence in his place Matthias was appointed. In the same order, therefore, it appears that St. John here assigns to them foundations and gems: except that in the combination of St. Matthew, the order of Thomas and Matthew should be changed; for Matthew should be placed before Thomas, as the other Evangelists place him: because he himself, for the sake of humility, placed himself after Thomas, says St. Jerome. Now these gems individually denote the individual virtues and gifts in which the individual Apostles shone forth before the others. This does not please Alcazar, both because many, indeed all the Apostles, shone forth in the same virtues; and because the order of the Apostles is uncertain. For in this the Evangelists vary, and it is enumerated four times by them, and always differently. Wherefore he himself thinks that in these twelve foundations and gems regard is had plainly to the twelve articles of faith, of which the Symbol which the Apostles composed and handed down to the Church consists. For this duodenary of the articles of the Symbol is known and certain; it is likewise known and certain to be duodenary, from the fact that it was duodenary, the number of the Apostles who composed it. For these twelve articles are the sum of Christian faith, and therefore are the twelve foundations of the Church both militant and triumphant. Wherefore, he himself says, I judge it should be asserted that the Apostles are called founders of the Church because they produced that admirable sum of faith, and by the testimony of blood shed, and also by preaching and miracles, they sowed it in the minds of men; and for this reason the symbol of twelve gems is attributed to the Apostles, because gems of this kind symbolically represent the twelve truths of the Creed composed by them. This appears to be the opinion of St. Augustine, who in book III of On the Creed to the Catechumens, vol. IX, says: "Know," he says, "that this Creed is the foundation upon which the building of the Church has risen;" and it is the same as to say "the faith of these truths is the foundation," as St. Clement speaks, epistle 1 to James, the brother of the Lord. To this pertains that passage from Rufinus in his book on the Creed, that the things contained in the Creed are monuments of faith, built from living stones and pearls of the Lord by the Apostles. Furthermore, the Council of Trent, session III, in the decree on the Creed, calls the Apostolic Creed a firm and unique foundation, against which the gates of hell shall not prevail. The same is said by other Councils and Fathers. Finally, St. Jerome in Psalm LXXXVI: "The foundations thereof are in the holy mountains," affirms that the foundations are the mysteries of the Holy Trinity, which are explained throughout the entire Creed. And such a foundation was laid by Paul, of whom he says in I Corinthians, chapter III, verse 10: "As a wise architect I have laid the foundation:" the Apostles likewise are called foundations, because they disseminated this very faith: thus St. Jerome. Moreover, it seems to matter little to know which opinions and articles were composed by which Apostle: for although all the Apostles equally concurred in the composition and arrangement of each article, nevertheless because they were twelve, hence fittingly as many opinions and articles are attributed to their Creed, namely one to each. Furthermore, all the Apostles approved all the sentences of the Creed, and reduced them into the Creed. Wherefore the authority of any article is the same as that of the whole college of Apostles. For the whole approved, ordained, composed and forged that Creed, whether each one proclaimed his own article, or all articles were said and composed by all together, or by various ones promiscuously. For this matters little to the matter at hand. This opinion is grave and solid, and rests on a certain foundation; nevertheless Ribera's explanation is not to be rejected, because John distinctly assigns these stones to the individual Apostles, not however to the articles of faith, just as Moses in the Breastplate assigned individual gems to individual Patriarchs, Exodus XXVIII, 17, to which John here alludes. Wherefore either opinion can be admitted as probable and true: for one is conjoined with and subordinate to the other, one completes and perfects the other: for the twelve gems and foundations signify the twelve Apostles, because they themselves delivered to the Church twelve articles of faith, as it were foundations.
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15. AND HE HAD A MEASURE OF A REED, — that is, a measure which is called a reed, or cane: for in Greek it is κάλαμος, and it contains six cubits and a palm, as is evident from Ezekiel XL, 5. With this reed therefore the Angel measured the heavenly Jerusalem: hence it is golden, and signifies the measure of glory. Alcazar thinks that a cubit is not a fourth part of human stature, but a sixth, and therefore a reed is as much as the length of a man, which in the time of Ezekiel and in ancient times was greater than it is now, and bears the same proportion to the modern as five to four. But this is contrary to the common opinion, which takes a cubit from the bend of the arm to the end of the longest finger, so that it is a fourth part of human stature, not however from the bend of the arm to the hand alone, by which reasoning a cubit is a sixth part of human stature; concerning which I have spoken in chapter xi, verse 1. And the gates thereof. — Therefore the Angel measured these also with the reed, although John does not express it. But why does he pass over it in silence? Alcazar answers, because the gates of the heavenly Jerusalem are narrow, according to that in Matthew, chapter vii, verse 13: "Enter ye in by the narrow gate." And: "How narrow is the gate, and strait the way that leadeth to life." He passes over in silence these narrownesses, because these do not contribute to the magnitude of the city, which John intends to depict here. Moreover, although the gates are narrow, they are nevertheless precious and of wonderful beauty, nor are they so narrow that a man with his gems and riches cannot enter through them: for there is no access through them for chariots, horses and beasts into heaven.
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16. AND THE CITY IS SET IN A SQUARE. — In Greek τετράγωνός ἐστι, that is, it is quadrangular (whence the Arabic translator renders it, and the city shall have four angles), whether it be equal on all sides, and therefore a geometric square; or whether one side be greater, namely longer than it is wide, which the Geometers properly call quadrangular. But that this square was a square, as the Syriac translator renders it, not quadrangular, is evident from what follows: "The length thereof is as great as the breadth." Vitruvius, lib. I, cap. v, does not approve a square figure in cities, because enemies can hide themselves in the protruding angles. But this heavenly city fears no enemies. It alludes to the city of Jerusalem described by Ezekiel cap. xlviii, vers. 16, which was equilateral and square toward all quarters of the world, but that one had suburbs containing on either side reeds 250, whereas this city of John lacks suburbs. Again, the length (equally as the breadth, inasmuch as the length is equal to the breadth) of Ezekiel's city contains reeds 4500; add the reeds of the suburbs, you will have reeds in all 5000, that is, nine Italian miles. For a reed contains nine feet; but five feet make a pace: and a mile contains a thousand paces. But John's city is long twelve thousand stadia, that is, fifteen hundred miles; therefore it exceeds Ezekiel's city by 1491 miles. He says therefore of the heavenly Jerusalem τετράγωνός ἐστι, that is, it is quadrangular, not round, not pentagonal, not of another figure. Some from this place have held the opinion that the empyrean heaven is not round, but quadrangular, at least as to its convex surface, or outer surface. Thus St. Chrysostom and Theophylactus in Hebr. cap. viii, vers. 2; Ludovicus Molina, treatise On the Work of Six Days, disp. iii, ult. and cites Athanasius and Basil; the Conimbricenses, lib. II On Heaven, cap. v, Quæst. I, art. 2. Indeed, St. Clement, lib. VII Constitutions of the Apostles, cap. xxxvi, says: "Heaven was made in the manner of a vault, stable like a stone." The same teaches an anonymous Greek Author of the book which is inscribed The Christian's Book, an exposition of the Octateuch, written under the Emperor Justin, and extant in the Vatican Library, whom Photius cites. Furthermore, this author proves the same thing again from Psalm. ciii, vers. 3; for whereas we read there: "Stretching out the heaven like a skin," the Septuagint translates it, like a vault. But this argument does not press. For "vault" does not signify here a chamber, which is usually square; but an arch, which is usually round, and commonly called "vaulting." For the Latins, equally as the Greeks, call an arch a "vault." They add also a reason, or congruity, that a square figure is more suited to rest and habitation. But it is better and more genuinely that you take this square, as also the other things here, symbolically. Because indeed this city is said to have three gates from each of the four sides, or quarters, hence to greater firmness and ornament it is described as square. Square cities are, first, more convenient; second, more beautiful and more perfect: hence we see all perfect architecture conformed to a square; third, they are stronger: for two single angles out of four, opposite to each other on either side, correspond to each other, and can mutually protect themselves, and can more powerfully repel the enemy from both sides at once. These angles therefore do not give hiding places to the enemy, as Vitruvius thought, but expose him to be struck by citizens both in the same angle and in the opposite angle. Mystically, this square signifies this city, inasmuch as it is turned toward every quarter, and open through three gates, so as to be open to Westerners as well as Easterners, to Southerners as well as Northerners. Again, that it is ruled and blessed by four attributes of God, namely wisdom, goodness, justice and power. It lacks suburbs, that is, imperfect things: for all things in it are perfect and conspicuous, indeed glorious. Tropologically, Haymo, Ansbertus and Pannonius: "The Church is remembered to be placed in a square, because it is strong through faith, long-suffering through hope, broad through charity, effective through works. Individual believers also have faith, by which they believe what they cannot see, namely God three in Persons and one in majesty. They also have hope, by which they hope to be able to attain what they do not yet see. They also have charity, that is, love of God and neighbor. To which virtues, so that their life may be perfect, works are added, without which faith is dead. Whence the Apostle James, in his epistle, chapter ii, says: "Faith without works is dead." Again, through the four sides of the city we can understand the four cardinal virtues: prudence, temperance, fortitude and justice. Which ought to be in the elect in such a way that one fits with another: for prudence is the knowledge of pursuing good and avoiding evil; to which temperance is joined, since prudence is not perfect unless temperance also be present, by which one restrains oneself from the harmful pleasures of this age. While doing this, great fortitude of spirit must be employed, by which lusts are repelled, by strongly resisting through the virtue of temperance. To these justice must be added, lest anyone be wise beyond what is fitting, but be wise soberly. Thus therefore the city is remembered to be placed in a square, which pleases God, gathered in the four parts of the world, agreeing in faith, hope, charity and works, which are mutually embraced in every faithful soul;" and it is as it were a harmony of four parts, composed of four precious virtues in equal measure, beautiful harmony, and as if composed in musical concord. ITS LENGTH IS AS MUCH AS ITS BREADTH,—that is to say, it is not only four-sided, but also square, or equilateral. Length symbolically signifies vision, contemplation, and the ascent of the intellect to God; breadth denotes charity, because as much as the Blessed see God, so much also do they love: thus Gagneius. Secondly and more aptly, length is eternity, breadth the extension of joys, namely of the objects in which they rejoice, as will soon be clear: thus Ribera. AND HE MEASURED THE CITY WITH A REED (that is, with a reed, by means of a reed: for it is a Hebraism, מן min is put for ב bet) OF GOLD BY TWELVE THOUSAND FURLONGS—Understand "the city" of the whole, namely of its entire square perimeter: for when this is measured, the whole city is reckoned to be measured. St. John alludes to the perimeter of the city of Jerusalem: for this contained fifty furlongs, which if you divide into four parts and sides, you will have for each side twelve and a half furlongs. John multiplied this number by a thousand; for he says that each side of this heavenly city contains twelve thousand furlongs, so as to show that the Church of Christ, especially the triumphant Church, far excels the ancient Jerusalem. Thus from Josephus and Hecataeus in Villalpando, in the Apparatus of the City and Temple, part I, book II, chapter xx. Since therefore this city had twelve gates in its perimeter, it follows that from gate to gate there was a space of a thousand furlongs: for thus from the spaces of the twelve gates are collected twelve thousand furlongs for the perimeter of the city. This perimeter is vast, so as to designate the immense capacity of the heavenly Jerusalem, which will hold as many thousands of men as there are of the elect from all ages who, from Adam to the end of the world, in every region of the world, have been, are, and will be. Eight furlongs make an Italian mile: therefore the perimeter of the city, containing twelve thousand furlongs, contains 1500 Italian miles. Since therefore this city is square and equilateral, it follows that each of its sides, both in length and in breadth, has a fourth part of this number, and from these 1500 miles, namely 375. This city therefore is 375 Italian miles long, and as many wide. It is therefore as long as the journey and distance from Naples to Milan and thereabouts: its breadth is the same. This city is vast, which embraces so many spaces of provinces within its perimeter. Wherefore those who take these things literally as they sound, say that the space of the city, or the place of the Blessed, is proportioned exactly to this perimeter, which they themselves, distributed among various stations, occupy in the empyrean heaven (for they cannot occupy the whole empyreum; for they would be too far apart from one another. For it is most vast, and holds the globe of the earth not a thousand, not a hundred thousand times, but more than ten hundred thousand times, as is to be gathered from what I have handed down concerning the magnitude of the heavens and the smallness of the earth in Genesis 1, 7). Equally therefore as from chapter xiv, verse 20, they compute the capacity of hell to extend on all sides 1600 stadia, that is two hundred Italian miles: so they hand down that the capacity of the Blessed in the empyrean heaven extends on all sides to 375 Italian miles. Therefore the place of the Blessed is far greater than the place of the damned, especially since the Blessed are few, but the damned are very many. Alcazar increases this space fourfold. For he himself thinks that the Angel here measures the city, namely only the length of the city. For the city, he himself says, is said to be measured when its length is measured from one gate to the opposite gate. Therefore the length of this city is twelve thousand stadia complete, that is 1500 Italian miles. Its width is equal. Therefore this city is as long as is the journey and distance from the city of Seville to Naples. For the Blessed have in heaven a most acute faculty of seeing, so that they perceive those things which happen in this space as conveniently and clearly as we perceive those things which happen in one room. This is that which Baruch says, chapter III, verse 24: "O Israel, how great is the house of God, and how vast the place of His possession!" Moreover, interpreters everywhere take these twelve thousand stadia mystically, as also other things here, so as to designate the immense capacity of this city, the measure and number of the twelve Apostles, as it were its founders and parents, being equal to it. For in the same way also other things, namely concerning the golden pavement, the jeweled foundations, etc., seem to be taken mystically. This capacity of the city signifies the immense and, as it were, innumerable multitude of the Blessed that will be, concerning whom John says, Apocalypse vii, 9. Wherefore Alcazar: For a city, he says, of such magnitude as the heavenly Jerusalem is here described, to be inhabited, it seems that there is required a greater multitude of citizens than that which could occupy two thousand cities equal to Seville. For innumerable little children are saved, even among heretics and schismatics; and of adults more than many think. For Christ, who poured out His blood for souls, takes care that those whom He loves so greatly are saved, lest His blood be poured out upon them in vain. Wherefore if the world were to stand for six thousand years, as many have supposed (although more think Alcazar will be otherwise), in each thousand years there would be saved as many as three hundred thirty-three thousand cities equal to Seville could inhabit: in each year there would be saved as many as three hundred thirty-three cities equal to Seville could inhabit; in each day almost as many (for a year has almost as many, indeed rather more, namely 365, days) as Seville could inhabit: inhabit, I say, not only as to houses, but also as to fields, gardens and orchards, which serve for the utility both of citizens and for their recreation; for from both causes citizens, especially the rich, besides houses are accustomed to have their gardens and estates. For Catholics throughout the whole world, for sixteen hundred years, have always been, and will be until the end of the world, in vast number. But by far the greater part of Catholics are saved, both because almost all who are about to die receive the Sacraments, which make the contrite out of the merely attrite: and in that moment sinners abandon their concubines and other enticements to sin on account of the fear of Hell, and prepare themselves with their whole soul for the blessed life. Also because a third or fourth part of men die in infancy, or in baptismal innocence. For many die as children, indeed more than half of mankind die before the twentieth year: for we see more die before than exceed twenty years. Also because the greatest part have been well educated by parents or teachers in faith and the fear of God: and those first seeds impressed upon children remain in them throughout life. For "a vessel, when once steeped while new, will long retain the flavor with which it was imbued." From education therefore and conversation depends the life and salvation or damnation of each, as a door depends on its hinge. For adolescents are at a crossroads, and on slippery ground. If they fall in with wicked companions, servants, friends, they themselves become wicked: if with good ones, they themselves become good. Wherefore parents and rulers and Prelates ought especially to watch over the instruction and education of youth. Which our holy Father Ignatius saw, who in the Society ordained the establishment of colleges of all classes and faculties, and outside it schools everywhere for boys and girls, with great fruit to the Republic and to souls, so that now many more are saved than before. Thus one man of heavenly spirit greatly increased the number, and gave to heaven many citizens who otherwise would have been citizens of Hell. I pass over the vast multitude of Religious and Virgins, who in monasteries and colleges live a holy life, indeed a heavenly one, and this in every age and everywhere on earth. I pass over the many assemblies of Priests, Prelates and Clerics, who live piously. I pass over the multitudes of martyrs and Anchorites. I pass over the innumerable flocks of Confessors, widows, pious mothers of families (whom John saw, Apocalypse chapter vii, verse 9). But those Christians who are damned, either lacked instruction and perish through ignorance of things to be believed or done; or through usury, simony, unjust contracts, frauds, etc., have enriched themselves and theirs, and dying are unwilling to restore, lest they diminish their offspring; or labor under hatred and obstinate vengeance; or are killed in war, quarrel, or some other unexpected accident, etc. But these are few compared to others. I know that St. Chrysostom, homily 40 to the People of Antioch, thought otherwise. For he says: "How many do you think there are in our city who are saved? It is ungrateful what I am about to say; but I will say it: out of so great a number one hundred are saved, indeed even of these I doubt. For what wickedness is there in the young? what sloth in the old?" Again, the word "stadium," says Haymo, indicates a race and contest, by which it is necessary to run and contend daily, that we may penetrate into that city. Whence Paul, I Corinthians ix, 24: "Know you not that they who run in the stadium, all run indeed, but one receiveth the prize?" THE LENGTH, AND HEIGHT, AND BREADTH THEREOF ARE EQUAL. — "Equal," that is uniform, says Alcazar; otherwise if the height were twelve thousand stadia, equal to the length and breadth, scarcely would the whole space of the city suffice for the foundations and base to sustain towers of such height. Add that the height of the wall is said presently to be only 144 cubits, which would certainly be light and small, if the height of the buildings were twelve thousand stadia. Therefore here the height is not compared with the length and breadth, but each of these measures considered in itself is said to be straight and equal: it is otherwise in most cities, which because they are built on unequal ground, are unequal, that is not uniform, so that in some places they rise up, in others they are compressed and descend. Moreover this uniformity of the wall and buildings signifies the concord and society of the Blessed, and their greatest familiarity and wonderful proportion. This opinion is plain and probable: although the Greek ἴσα more signifies "equal" than "uniform." Secondly, Rupertus thinks these things are said of the wall of the city, not of the city and its buildings. But the Greek αὐτῆς, that is "its," refers to the city, not the wall. Add that concerning the wall he presently subjoins that it has 144 cubits of height: for in length and breadth it has three thousand stadia; for there are as many in each of the four sides, which make the length and breadth. For universally in all the sides together there are twelve thousand stadia. Third, therefore, Ribera and Viegas hold that the length, height and breadth of the city are properly equal, namely each having three thousand stadia, that is 375 Italian miles; for this is the fourth part of the square or the entire circumference of the city, which contained twelve thousand stadia. This seems harsh; but this is a heavenly city, and symbolic. Add, perhaps in this height of the city John comprehends the height of the mountain on which the city was situated. Symbolically, Peter Bongus in his book On the Mysteries of Numbers teaches that three thousand in Holy Scripture signifies the perfection of virtue and strength. For there are three degrees of chastity and of the Saints, namely spouses, the continent, virgins, who ascend to communion with and enjoyment of the sacred and immense Trinity. Or certainly he understands this not of the city, but of individual houses (for the height of the city consists in the height of houses and towers. For he will soon speak of walls and fortifications), as if to say, Each house of this city was equally high, long and wide. For this is accustomed to bring wonderful proportion and beauty to a city, as can be seen in Antwerp. This as to the foundation and truth of the parable. Now as to the signification and sense, length signifies the eternity of heavenly joys, breadth their extension to all delightful things, height both their sublimity and their intensity. These are equal, because they endure in equal measure always, namely forever. Note: Under "height" he also comprehends "depth," which St. Paul adds in Ephesians III, 18. Height therefore, as height, signifies the sublimity of happiness and the beatific vision; but as height comprehends depth, it signifies the intensity and immersion of the Saints in the abyss of divine goods, namely wisdom, blessedness and heavenly joys. Thus almost also Viegas: Length, he says, is eternity, concerning which Psalm xcii, 5: "Holiness becometh thy house, O Lord, in length of days." Equal to this is height, that is the beatific vision, by which as it were the depth and height of divine wisdom is penetrated. Equal also is breadth, that is enjoyment, which is joined with the greatest delight, by which the capacity of the soul on account of the magnitude of joy is as it were dilated. Equal therefore is length, breadth and height, because all these equaled the length of eternity. St. John alludes to Ephesians III, 18: "that you may be able to comprehend with all the saints, what is the breadth, and length, and height, and depth." Alcazar adds that this Angel, who showed these things to John and measured them, is St. Paul. But I refuted this in chapter xvii, verse 1. Tropologically Haymo, Ansbertus and Pannonius: "So much length as breadth, because as much as is faith, so much is hope, so much charity, so much operation. For as much as we believe, so much do we love; and as much as we love, so much do we hope; and as much as we hope, so much by love toward God and neighbor are we extended. Similarly each one, so much prudent, as temperate, strong and just; so much temperate, as prudent, strong and just; so much strong, as prudent, temperate and just; so much just, as prudent, temperate and strong will be. And because by equal measure this city, while it dwells on earth, stands firm and stable in all directions by merits; by equal measure also the rewards of glory, in whatever part of the world it shall have merited by the aforesaid virtues, it will receive. In the same way also in Ezekiel the temple situated is described: so that it may be insinuated, that, just as square firmness is stable, so that it may in no way be overturned by the impulses of winds or the incursions of rivers, so the glory of this city descending from on high may be perpetual."
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17. AND HE MEASURED THE WALL THEREOF, A HUNDRED AND FORTY-FOUR CUBITS, THE MEASURE OF A MAN, WHICH IS OF AN ANGEL. — "He measured," namely the wall as to its height. For in length, as well as in breadth, it is evident from what was said in verse 16 that it had three thousand stadia. For there he said that the entire circuit of the wall and city contained twelve thousand stadia, and moreover that the city was square, having four equal sides. From these two things it follows that each side of the city, both in length and in breadth, had three thousand stadia. Thus the walls of Babylon in height had two hundred cubits, as the Historians write. Note: By the wall surrounding the city is symbolically signified the divine protection, which will guard the glory of the Blessed throughout all eternity, concerning which Isaiah says in chapter 60, verse 18: "Salvation shall surround thy walls, and praise thy gates." The wall therefore is high 144 cubits, that is, it is on all sides most high and most firm. For the number twelve signifies universality and perfection, especially if it be square, that is, if it be multiplied into itself, as here it is: for twelve times twelve make 144. Thus Aretius. Others understand by the wall the custody of Angels, others the Apostles, Doctors, Prelates; others the Martyrs; St. Gregory understands Christ himself; Rupertus asserts that the Eucharist is the wall of the Church: to which Alcazar accedes, understanding by it the priests of the Church. For these offer the Eucharistic sacrifice, and they are the 24 elders of which chapter IV speaks. Whence they are here equated in number to 144, because each of the 24 elders has six cubits of human stature (for it is immediately subjoined: "The measure of a man, which is of an angel"): now multiply six by 24, you will have 144. It is signified therefore that the duty of priests is to set themselves as a wall for the Church, and therefore the dimensions of human stature are fittingly attributed to the wall, as if all priests joined together were for offering the sacrifice to the Church, and for communicating the Church in that manner. Thus far Alcazar. But these things are partly mystical and tropological, partly less probable and true: for a cubit, according to common opinion, is the fourth part of human stature, not the sixth. The measure of a man, which is of an angel, — that is to say, the Angel used a measure such as men are accustomed to use; or these 144 cubits were measured by human measure, which the Angel held in his hand, and this lest we should think some other spiritual or angelic measure is understood here: thus Ribera; and Gabriel Vasquez, 1st part., Question 129, chapter 1: "The measure," he says, "of a man which is of an angel," that is to say, Although this measure appeared to be of a man, it was in truth of an Angel, who under the appearance of a man measuring the city, measured it not by a spiritual and intellectual measure, but by a human one, which is that of reeds and cubits. Villalpando adds in the Apparatus of the City and Temple, volume III, part 2, On Hebrew Measures, book III, chapter 15, that this measure of a cubit is called "of a man," because it was first derived from the cubit of a man. But when he adds: "Which is of an angel," he indicates that the same cubit was suited to that human form which the Angel bore, that is to say, the Angel measured with a cubit which was equal to his own cubit: in which he imitated earlier men, who in measuring the lengths of things chose the length of their own cubit as a measure. Whence the Arabic version renders it, the stature of a man, which is the length of an Angel, who is as long as this Angel was. By this measure of a man which is of an angel, it is signified first, that holy men in heaven attain to the measure of the glory of Angels. For they succeed in the place of those who fell from there and became demons. Second, by the same measure both the beatitude and crown of man and of Angel are to be measured, namely that according to the magnitude of grace and good works, there is to be given to both man and Angel greater or lesser glory. Third, Haymo adds, that as many men will obtain glory as Angels have fallen: and therefore as to number the measure of Angel and man is the same, that is, of Angels and men. For one city, one happiness, one Church, and consequently one measure of it contains both. Otherwise Alcazar; for thus he explains it, that is to say, the Angel used a reed, which is six cubits, which is the measure of the stature of a man. For each man is long six of his own cubits, taking the cubit from the bend of the arm to the beginning of the hand. He adds that this was the measure of the first man Adam, and of the ancients; which was greater than the modern, and is to it as five to four. But the common opinion is that a cubit is the fourth part of human stature, not the sixth, as I have already said. See what was said in chapter 11, verse 1.
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18. AND THE STRUCTURE OF THE WALL OF IT WAS JASPER STONE. — He alludes to Isaiah liv, 12: "I will make thy battlements of jasper." Jasper is most firm, green and transparent, as Pliny teaches in book xxxvii, chapter viii. Hence it signifies, first, the strength of God, which guards, protects and establishes the heavenly Jerusalem; second, the delights, pleasantness and recreation of the same; third, the clarity of the same. Add fourth, that it was believed by the ancients that jasper drives away demons: for God keeps these away from heaven. For Scripture in its symbols accommodates itself sometimes to the common sense and opinion of men, even if it does not subsist in that matter, nor is it true. AND THE CITY ITSELF WAS PURE GOLD, LIKE UNTO CLEAR GLASS. — Some think that in the heavenly Jerusalem there are no houses, because in it all things are common and clear; hence John does not enumerate any houses here. But the contrary is taught by this passage: for the city is not called gardens or Paradise, but the houses of citizens; hence Christ also says in John xiv, 2: "In my Father's house there are many mansions." These houses therefore are not like ours, made of stone for the defense of citizens, for secret actions, etc., but of glass and transparent, for beauty, pleasure, proportion, and also to signify the distinction of merits. Now this city is of gold, but such as is like unto glass: because our gold lacks nothing except the transparency of glass, just as glass lacks nothing except the firmness of gold. The heavenly Jerusalem therefore has both, namely gold and glass: for its gold is transparent as glass; in turn, this glass is solid and excellent as gold. It is therefore like unto chrysolite, which is a symbol of the most perfect glory of Christ, from which the glory of the Blessed flows forth, concerning which in the seventh foundation: thus Alcazar. Wherefore St. Cecilia, to the weeping attendants, because so rich and noble and wise a maiden hastened joyfully to death, answered: "This is not to lose youth, but to change it; this is to give mud and to receive gold; to give a vile and small dwelling, and to receive a most spacious palace built of precious stones and gold; to give a short and dark corner, and to receive a bright forum gleaming with heavenly pearls; to give a perishable thing, and to receive a thing which knows no end and is ignorant of death; to give a vile stone which is trampled under foot, and to receive a precious stone which in a royal diadem shines resplendent to the sight:" thus her Acts have it. Now "the city is gold," that is, it is golden. For the Hebrews call zahab, that is gold, "golden:" for they do not have a concrete form of gold. The city therefore is gold, because it shines with most precious riches: gold, I say, not opaque, but like unto glass, because it is wholly transparent through knowledge and contemplation both of God and of other Saints and Angels and of all things. Some Greek texts have ὁμοίως ὑάλῳ, that is "similar to glass," namely that the city was: thus Vatable; but the sense comes to the same thing. Such, so august, so splendid, so precious in gold and silver, this heavenly city did St. Salvius the Bishop behold, when after death he was caught up there. Whence, returning to life by God's command, he exclaimed: "Hear, O most beloved, and understand, that there is nothing which you see in this world, but all things are vanity, according to what Solomon the prophet sang. For blessed is he who can do such things in this age, that he may merit to see the glory of God in heaven." And when those standing by asked where he had been, what he had seen, he said: "When four days ago you saw me lifeless in my trembling cell, I was seized by two Angels and lifted up into the heights of the heavens, so that I seemed to have not only this squalid world, but also the sun and moon, clouds and stars beneath my feet; then through a gate brighter than that light I was led into that dwelling, in which all the pavement was as it were gleaming gold and silver, ineffable light, indescribable vastness: which was so covered by a multitude of both sexes, that the length and breadth of the throng could not be perceived at all. And when a way was made for us among those pressing in, by the Angels who went before us, we came to the place which we had already been contemplating from afar, in which hung a cloud brighter than all light, in which neither sun, nor moon, nor star could be seen, but above all these things it shone forth more splendidly with natural light." He then adds concerning the sound of the place, its fragrance, the multitude and the voice: "And a voice proceeded from the cloud, as the voice of many waters. There also men in priestly and secular garments humbly greeted me, a sinner, whom those who went before me explained to me to be Martyrs and Confessors, whom we here honor with the highest service. Standing therefore in the place where I was commanded, I was covered by a fragrance of excessive sweetness, so that refreshed by this sweetness, I desired no food or drink as yet. And I heard a voice saying: Let this one return to the world, for he is necessary to our Churches. For a voice was heard: but he who spoke could not be perceived at all. And I, prostrate upon the pavement with weeping, said: Alas, alas, Lord, why have you shown me these things, if I am to be deprived of them? Behold, today you cast me out from your face, that I may return to the fragile world, and I shall not be able to come here again. I beseech you, Lord, do not take away your mercy from me; but I pray that you permit me to dwell here, lest falling there I perish. And the voice which spoke to me said: Go in peace, for I am your guardian, until I bring you back to this place. Then, left by my companions, descending with weeping through the gate by which I had entered, I returned here." Wherefore, having become Bishop of Albi, he lived a heavenly and angelic life, and exhorted all his people to apply themselves to prayer, and to persist earnestly in vigils, and always to occupy themselves in good works both in deeds and in knowledge, saying: "Do this, that if God should will you to depart from this world, you may enter not into judgment, but into rest." All these things Blessed Gregory of Tours, who swore that he received them from the mouth of the same St. Salvius himself, relates in book VII of his History, chapter i, where he also narrates his blessed passage to the Lord, which occurred in the year of the Lord 586, and the Church commemorates his memory every year in the Martyrology, on the 10th of September. Again, by glass is signified both the clarity and the purity of heart of the Blessed, which will be happily manifest to each other. For whatever one shall think or will, the other will immediately see, so that the Blessed will be to each other as it were certain most lucid glass mirrors. For, as St. Gregory says, in the 18th book of the Morals, chapter xxvii: "There the mind of each will not be hidden from the eyes of another by the corpulence of bodily members, but the soul will be manifest: the very harmony of the body will be manifest to bodily eyes, and thus each one will then be visible to another, as he cannot now be visible to himself." Thus that Philosopher wished that in this world the hearts of men were glass, that their depths could be seen through, lest any deceit or fraud residing in them should be hidden. For the same reason Momus in Lucian's Hermotimus reproves Vulcan, because he did not give man a windowed breast, that is, a transparent one. We see something similar in nature, which produces a certain kind of yellow marble (which otherwise is commonly hard and opaque), which is transparent and shines through, as Pliny teaches, and from him Anselmus Boetius, lib. II De Lapidibus, cap. cclxxx. This marble is called phengites, that is, shining, which sometimes yellows with veins, concerning which I spoke above vers. 11. It is seen in Rome in the temple of St. Mary in the portico, a column of this kind of marble, half-way to the highest altar, of yellow color, blocking a crack in the wall, and admitting external light and the rays of the sun, like shining glass. Indeed, as soon as I saw it, I marveled, and thought it was crystal, until, looking closely within, I perceived it to be marble, namely phengite. Finally, glass denotes the virginity of the Blessed, and the splendor of all stain exempt. For glass untouched by quicksilver is a virgin immune from the harm of sin. For, as St. Isidore teaches, lib. XVI, cap. xviii, quicksilver, that is, mercury, gold, silver, bronze and other metals it pierces, but glass it does not harm. Glass is a virgin, quicksilver is the stain of the age. There exists on this matter a learned poem of Nicholas Causinus, lib. XI Parab. Hist., cap. lxiii.
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19. AND THE FOUNDATIONS OF THE WALL OF THE CITY WERE ADORNED WITH EVERY PRECIOUS STONE, — because although each individual foundation was made of individual gems, they were nevertheless covered with the other eleven, so that the Apostles might be signified, although they excelled in one virtue, yet the other virtues of others were not lacking to them, says Ribera. But it seems simpler and more fitting if we say that each individual foundation consisted of only a single gem, so that all joined together were "adorned with every precious stone" (namely these twelve most precious gems); for he does not say "foundation," but "foundations," namely all together collected or joined. Whence, explaining this in particular, he adds: "The first foundation was jasper, the second sapphire, the third chalcedony," etc., that is to say, These foundations were adorned with every precious stone, because the first foundation was jasper, the second sapphire, the third chalcedony, etc. Alcazar adds that "adorned" is the same as beautifully arranged in order. For the Greek κοσμέω means not only to adorn, but also to arrange, distribute and dispose, especially when beauty and comeliness arise from the very arrangement itself, as happens in buildings. The foundations are therefore said to be adorned with every precious stone, because they appeared to John to present a wonderful form of beauty from the order of the gems that follow. "Adorned" therefore signifies gleaming with all those gems which follow. Note: St. John describes the form and beauty of the heavenly Jerusalem through gems in the foundations. First, because on earth nothing is more beautiful or excellent than gems. For just as stars shine in heaven, so gems shine on earth, so that they appear as it were earthly stars, and partakers of the heavenly light, lightness and power of the stars. For natural philosophers teach that gems are generated and formed in the bowels of the earth from a peculiar influence of heaven and the stars. Second, because gems among the ancients were hieroglyphics of heavenly and divine things. Third, because gems on earth surpass other things in price, splendor, firmness and energy. Hence Andrew Bacci, in his treatise On these Twelve Gems, teaches that gems are called as it were "gummy," because just as the gum of trees is transparent and pellucid and likewise small, for which reason small precious stones are called gems. For they are as it were drops and distillations of heaven, like crystal. Fourth, because in heaven there will be true gems, not earthly but heavenly, and far more excellent than ours. This is gathered first from John here, who asserts that he saw them in heaven, and from Tobias, chapter thirteen, verse twenty-one: "The gates of Jerusalem shall be built of sapphire and emerald: and all the walls thereof of precious stone. All its streets shall be paved with white and clean stone: and Alleluia shall be sung through its ways:" to which words St. John here alludes. For the words of Scripture are to be taken properly as they sound, says St. Augustine, unless they introduce something absurd. Second, because the bodies and eyes of the Saints will have their riches and most beautiful and excellent objects, by which they may feed and delight themselves. But eyes are nourished not only by light, but also by the variety of colors, such as the various greenness of fields, trees, flowers, fruits; likewise of rivers and fountains like transparent glass, and especially the gleaming of gems. These therefore will not be lacking to them in heaven: otherwise they would have been happier on earth than they will be in heaven. Third, because St. Agnes, as St. Ambrose testifies, and other blessed Virgins appeared clothed in a golden and gem-studded garment; see the same, sermon ninety. Finally, that in heaven there will be various mansions of the Blessed, and most beautiful palaces constructed of pearls and gems, likewise meadows, groves, gardens and other most delightful things, teaches St. Anselm in his book On Similitudes, chapter forty-four, D. Soto, Ferdinand Perez, whom Barradius cites and follows, volume three, book ten, chapter three. On this matter I shall say more in chapter twenty-two, verse two, at the end. To this pertains that narrative of Socrates in Plato in the Phaedo, near the end, concerning twelve most beautiful colors of the upper earth, and that our gems, such as jasper, sapphire, carbuncle, are as it were particles and splinters, so to speak, of the mountains and gems of the upper earth. Plato seems to have drawn these from Moses, as also other things: whence he himself is called the Attic Moses. For Moses in Exodus twenty-eight, seventeen, placed twelve gems in the Breastplate, as it were the twelve signs of the Zodiac: for the Breastplate was a type of heaven, and represented its form and figure. The First Foundation, Jasper. Note first, from St. Jerome on Ezekiel xxviii, that John alludes to Exodus xxviii, 17. There the same gems are found, and in the same number, namely twelve, arranged in the Breastplate of the High Priest, in each of which the name of one Patriarch was inscribed, who was the head and father of one of the twelve tribes. For the Breastplate bore the form of heaven; the twelve Patriarchs allegorically represented the twelve Apostles: for the Apostles are the Patriarchs of the twelve tribes, that is of all the faithful Saints and Blessed of the New Testament. The twelve gems, therefore, or gemmed foundations, are the twelve Apostles, and in the order which St. Matthew assigns in cap. x, vers. 2, as I showed in vers. 14. Furthermore, nine gems here are plainly the same as the nine gems of the Breastplate, although they are placed in different positions here and in the Breastplate: for the sardonyx which is placed here is a species of onyx which is placed in the Breastplate. But three of the remaining ones appear to differ. For in place of chalcedony, a carbuncle is placed here in the Breastplate; in place of hyacinth, a ligure; in place of chrysoprase, an agate. Each of these must be discussed, and it must be shown how they correspond to one another. Note secondly: In certain gems, the ancients, namely Theophrastus and Pliny, whom Solinus, Isidore and others follow, differ greatly from the moderns, Nilus, Anastasius and others: either because the names of gems have been varied and changed from time to time, or because some of the ancient gems have perished, new species having sprung up in their place or been substituted by gem-cutters, as distinguished gem-cutters, with whom I spent time in Rome, have confessed to me; and I myself, handling each of these gems and examining them with eyes and hands, and comparing them with what Pliny writes about the same, have verified the matter. For I have seen sardius, once opaque, now transparent; topaz, once golden and somewhat greenish, now only golden and tawny; sapphire, once blue, gleaming with golden spots and opaque, now violet, without spots and transparent; beryl, once palely green, now whitish like glass, indeed called glass by gem-cutters; hyacinth, once blue and violet, now honey-colored, etc. Wherefore Anselmus Boetius, lib. II De Gemmis, cap. xxx, says: "The hyacinth of Pliny is now reckoned among the species of amethyst; just as the amethyst of the ancients now obtains the name of carbuncle. Time and the ignorance of gem-cutters so confuse the names of gems that scarcely anything certain can be established about this matter." It is therefore better to follow the ancients here, such as Theophrastus, who flourished a little before the Septuagint interpreters, and Pliny and Solinus: both because they were contemporaries of St. John, especially Pliny, who treats diligently and at length of each gem throughout lib. XXXVII, to which St. John plainly seems to look back and refer here; and because St. Jerome, the author of our Latin version, confesses that he follows Pliny, and commends his faithfulness and diligence in these gems. Alcazar teaches this at length and learnedly here in annot. six, and then discusses these twelve gems exactly and amply through nearly fifty pages. Note thirdly: These twelve foundations signify both the twelve Apostles and the twelve articles of the Creed composed by them. For these contain the fundamental truths of faith and of the Church, both triumphant and militant; hence also they are twelve, so that the number itself may remind us of the authority of the twelve Apostles communicated to itself, and of the harmony and unity of the articles of doctrine contained in it. Ribera, Viegas and others explain it of the twelve Apostles; the Gloss and Alcazar of the twelve articles of the Creed: I shall give both interpretations, for both tend to the same thing. Jasper. For "jasper," in Exodus xxviii, 18, the Hebrew is יהלם iahalom, which Arias and those who follow the Rabbis translate as adamant, both because the root הלם halam means to strike and break, and adamant is unbreakable, breaking the hammers with which it is struck, and because ישפה jaspe in Hebrew seems to be the same as what is said in Latin as jasper, although our interpreter in Exodus xxviii, 20 translated it as beryl. But the Septuagint, our interpreter, Josephus, Aquila and Theodotion, who were most learned in Hebrew and saw the Breastplate itself and its gems, translate iahalom as jasper, because it has spots like blows, by which it appears bruised, broken and cut. Moreover, Hebrew jaspe is different from Latin jasper, just as the gem which gem-cutters today call topaz differs from the topaz of the Latins and the ancients of Pliny. Thus Hebrew sus means horse, Latin porcus means pig. Moreover, jasper is said to be green everywhere by Pliny, Epiphanius, St. Jerome, Isidore, Dioscorides and others; although other jaspers of cerulean, white and red color are also found. The best is green jasper, which has a white line running across it and is called grammatias; it is of this that the discourse here is. Secondly, jasper is most firm. Thirdly, it has been believed that jasper drives away phantasms and is an amulet against poisons and sorceries; whence Dioscorides, book V, chapter 160: "All jaspers are reported to be amulets;" and St. Jerome in Isaiah LIV: "Jasper, he says, is that which has the likeness of emerald, by which they affirm all phantasms are driven away; it is called grammatias." St. Jerome took this from Pliny. Isidore ridicules this and calls it superstition, and it seems so, but it arose from a true principle, namely that jasper strengthens the stomach (as Galen teaches in book IX of Simples): for those who labor under stomach ailments often think they have fallen into that weakness from love potions or sorceries. Fourthly, the best jasper is green jasper having red or blood-colored spots, says Albert the Great. Whence also Pliny: "The best, he says, is that which has something of purple, the second that which has something of rose, the third that which has something of emerald." Fifthly, jasper is not simply and uniformly green, but spotted or veined: for in order that it be jasper, variety in the greenness is required. For, as Theophrastus says, jasper would become a true emerald if it resembled emerald and had matured; and he proves this from the very matrix of emerald itself, in which there are various species and degrees of green color. Hence sixthly, jasper seems to be named from iaos, that is health, and anixes, that is spot, because its very spots are healthful and medicinal. Moreover Anselm Boetius, a distinguished gemologist, in book II On Gems, chapter 100: "Jasper, he says, differs from chalcedony in nothing except that it is softer, and therefore cannot be polished as exactly as chalcedony, nor is it as transparent as chalcedony, and is usually green. The nearer it is to emerald, the more noble it is." Seventhly, jasper is the most ancient gem. Whence Pliny: "Although surpassed by many, it nevertheless retains the glory of antiquity." For jasper is found on the very surface of the earth, while nature hides the other gems in the bowels of the earth; again, it is found in many regions. Eighthly, jasper stops the flow of blood and women's monthly courses: thus Albert the Great, whose wonderful and great experiences in this matter Anselm Boetius, an eyewitness, reports in book II On Gems, chapter 102, and adds: "Green jasper, suspended from the neck so as to hang down to the opening of the mouth of the stomach, is said to strengthen the stomach, to prevent nausea and vomiting, to expel stones and urine. All jasper strengthens conception, and tied to the leg aids childbirth. Worn, it prevents fevers and dropsy, which arise either from weak digestion or excessive flow of blood, by strengthening the stomach and stopping blood. The ninth physician also affirms that green jasper wards off epilepsy; and this is now asserted by many, that if an epileptic wears it about the cartilaginous iuxiphos by day or night, if he is seized with sweat, he is freed from the paroxysm; if not, he dies; and they say this has been proven often. All these things are thought to be increased if it is enclosed in silver. It is also said to prevent tumultuous and inconstant thought arising from the impulse of blood. It is commonly believed that the generation of stones is altogether inhibited if one carries it. Jasper which is called grammatias, or polygrammas, which is green and most similar to emerald, is worn as an amulet against poisons." Finally in chapter 103, and in the dedicatory epistle, Anselm Boetius reports that Emperor Philip II ordered a table to be constructed from gems, especially jaspers, which he himself calls the eighth wonder of the world and compares with the temple of Diana of Ephesus, inasmuch as in its fabrication many years and great expense were spent, and it was elaborated with such art that the gems, joined to each other with hidden joints imperceptible to sight, thus represent forests, trees, rivers, flowers, clouds, animals, and various forms of the most beautiful things such that they appear as if painted from life, and no such work similar to it can be found in the whole world. Ninthly, jasper is sometimes opaque, sometimes pellucid. Again, it is mixed with various gems. For "when mixed with agate it is called jaspagate; when with onyx, that which imitates snow and is similar to crystal (which today they call chalcedony), it is called by Pliny jasponyx; which when mixed with sard can be called sardojasper. I have one which in itself has amethyst, sard and chalcedony in distinct places," says Boetius, chapter 101. Now first jasper in the foundation signifies St. Peter, the Prince of the Apostles and of the Church: for upon this rock Christ promised that He would build His Church. Hence his authority flourishes and continually thrives, and the Pontifical dignity flourishes in his successors unto the end of the world, nay even eternally. Secondly, Peter, after he was made Pontiff by Christ after the Resurrection, was most firm in faith, so that neither men nor the gates of hell, that is all the power of demons, could ever prevail against him and his Church. For he is the one to whom Christ continually entrusted his sheep, saying: "Feed My sheep;" and: "Confirm thy brethren." Thirdly, Peter and his successor Pontiffs drive out and ward off from the Church all phantasms of terrors and errors. For although jasper does not truly drive away evils, yet the common opinion of the world, which thought and believed this, suffices for this symbolic signification and representation. Fourthly, Peter has bloody spots, because he sealed and purpled his faith and Pontificate with his own blood. Fifthly, Peter, with sorrowful daily weeping at cock-crow over the sin of denying Christ, was spotted, penitent and clothed in sorrowful garments: and hence Sixthly, he received from God the grace of healing all diseases of the soul throughout the whole world. Seventhly, Peter's dignity is first and most ancient, because it was marked by Christ himself and proclaimed and made known to the whole world. Eighthly, Peter among the Romans and other peoples restrained the desires of carnal blood. In the Rational of Aaron jasper had inscribed the tribe of Gad: for this was the most firm and robust of the tribes. Ninthly, Peter was opaque through the solidity of hope and confidence in God; he was also pellucid through the purity of life and through contemplation; nay he had in himself a mixture of all virtues: for he possessed all these in a heroic degree. Note secondly: The first jasper in the foundation of the Church denotes the first article of the Creed: "I believe in God the Father almighty, Creator of heaven and earth." To this jasper is deservedly compared. First, because it denotes the greenness of God, that is the strength and power by which He created this machine of the world from nothing. Secondly, firmness in his preservation and eternal governance. Thirdly, this article concerning one God the Creator drives out all phantasms of gods and idols. Fourthly, for its truth and faith Martyrs poured out their blood, and were spotted by it, nay purpled; or the green color insinuates the hope and rewards which God the Creator promised to his worshippers; the bloody color threatens and torments, which He threatens to unbelievers and the disobedient. Fifthly, it is various and spotted, because God the Creator brought forth various and manifold creatures for the perfection of the universe. Sixthly, it heals pusillanimity, distrust and all infirmities of men. Seventhly, it is most ancient, because even philosophers, who were ignorant of the Holy Trinity, nevertheless acknowledged one God the Maker of the World. For, as the Apostle says in Romans 1:19: "That which is known of God is manifest in them. For God hath manifested it to them:... so that they are inexcusable, because that, when they knew God, they have not glorified him as God." Again, creation is attributed to the Father, who in origin is the first and most ancient Person in the divinity. Eighthly, it restrains the months of blood, that is impure and carnal acts and appetites. To this pertains the account of the moderns, such as Bede, Rueus and others (let their faith be credited), that jasper represses lustful thoughts and appetites, and cleanses and sharpens the eyes. Hence also jasper with white lines interspersed is a symbol of innocence and pure life, which the due service and worship of the Creator of the world demands. Ninthly, it is opaque, because obscure to Pagans and Infidels; but pellucid to believers, whom it also transforms through the purity of morals and every virtue into the grace and light of divine conversation. Thus Alcazar. Secondly, Sapphire. Concerning this gem all agree. For the Hebrew is ספיר sapphir, and from this in Greek and Latin it is called sapphirus. Now sapphire, first, is blue, as Pliny and others say everywhere. Secondly, it shines and glitters with golden spots like stars, as Pliny and Isidore say; whence by Theophrastus it is called χρυσέπαστος, that is sprinkled with gold, and hence in Hebrew it is called ספיר saphir, that is beautiful, as St. Jerome says, from the root שפר scaphar, that is, it was beautiful; or sappir, from ספר sepher, that is number, on account of the number of spots, like stars, seen in it, as Alcazar says. Thirdly, it bears the appearance of the heavens before it, says St. Jerome from Pliny; whence also in Exodus xxiv, 10, the vision of God, by which He appeared to Moses and the elders, was "as it were the work of the stone of sapphire and as the heaven when it is clear;" hence by gem-dealers it is called a sacred gem. From this passage it is clear that sapphire is blue, just as the clear heaven is, namely when it has the appearance of the purest blue, such as is in the stone lapis lazuli; therefore the heaven appears to be the primary and principal sapphire, from which the color and stars passed into the sapphire gem. Fourthly, the sapphire of the ancients was opaque, as Pliny and others testify; for thus the common and true reading of Pliny has it, lib. XXXVII, cap. IX: "The best among the Medes, nowhere transparent;" although a certain codex, which Dalecampius cites, has: "Nowhere so transparent." Wherefore those which are today called sapphires and shine, are rather hyacinths than the sapphires of the ancients. For which reason Alcazar and Anselmus Boetius, lib. II De Gemmis, cap. CXIX, judge the sapphire of Pliny and the ancients to be a certain kind of what is today called lapis lazuli, namely that which has neither veins nor golden powder, but sparkles or drops like gold in a blue field, and this the more noble the more it reflects the color of a clear sky, with no admixture of violet. Hence also Epiphanius numbers cyanus (which is the same as lapis lazuli, or a kind of it) among the kinds of sapphire. And Dalecampius, the commentator of Pliny, says that those things which Pliny writes about sapphire apply not to our sapphire but to cyanus. To cyanus physicians attribute the power of strengthening the heart, driving away melancholy, and many other great and wonderful effects. Fifthly, concerning the sapphire of the ancients Pierius says, Hieroglyph. 41: "Sapphire was always held in great veneration among the ancients: for indeed it is established that through it empire and the highest priesthood are signified." And Rueus: "That sapphire in ancient times held the highest authority among men, and favor with the Gods, antiquity itself reports," so that then a sacrifice was pleasing and acceptable to them, when it was offered upon sapphire, that is upon a sapphire disk, or certainly when the priest wore sapphire in a ring. And Abulensis in Exodus xxiv, 10: "Among the gods of the Gentiles," he says, "sapphire was held in great reverence, because without it responses were not given." And in cap. xxviii, vers. 18, he says sapphire was anciently accustomed to be called the gem of gems. Hence now sapphires befit pontiffs and cardinals, and the Pontiff sends a sapphire to one created cardinal, just as a ring is given to a Bishop; although indeed our sapphires are rather hyacinths, they have nevertheless succeeded in place of the sapphires of the ancients. For the ancient supreme judges of the Egyptians, who were Pontiffs, wore sapphire about their neck, in which Truth was engraved, as Aelianus testifies, lib. XIV, cap. XXXIV. Sixthly, sapphire sharpens the sight, says Gregory of Nyssa, oration 14 in the Canticle. Seventhly, these virtues are attributed to sapphire by Galen and Dioscorides: "Taken by mouth it benefits one struck by a scorpion, and drunk against ulcers of the intestines; and it loosens ruptures of membranes, and restrains epiphoras of the eyes and excrescences." Albertus Magnus, lib. II De Mineralibus, adds that it avails against melancholy, quartan fever and melancholic humors. See the things said about sapphire in Exodus xxiv, 10, and Exodus xxviii, 18. Some add, on their authority, that sapphire inclines men to piety, constancy, peace, and the restraint of desires, and therefore is the gem of Pontiffs. Already in the Rational, sapphire had inscribed upon it Naphtali: but here it is fitting for St. Paul, who is another and second after St. Peter the Apostle and founder of the Church. Thus Andreas and Aretas. But because St. Paul was not among the twelve Apostles called by the living Christ and enumerated by St. Matthew, cap. x, vers. 2, and by other Evangelists; but was called by Christ from heaven after the Resurrection outside the number and order; again, because Paul is always joined to Peter both in apostolate and in death, and in images, and in ecclesiastical office, and in the feast both at Rome and everywhere throughout the whole Church, and therefore also here he seems to be joined to him in jasper, "because election made them equal, labor made them similar, the end joined them," says St. Leo, serm. 1 On SS. Peter and Paul: hence more rightly Joachim, Ribera and Viegas understand by sapphire St. Andrew, the brother of St. Peter. This was cerulean, that is of heavenly color, or of the highest light and wisdom, which he drew from the Sun of Justice Christ, when sent by St. John the Baptist to Christ, John I, 36, he remained two days with him and imbibed and drank in the secrets of his doctrine and life. For the cerulean color which we perceive in the sky is nothing other than the highest profundity of supreme light; which, because no color is mixed with it nor does it have a boundary, therefore absorbs, pierces and dulls the eye, so that it appears cerulean to it, whose weak sight succumbs in gazing upon it, and as it were is stupefied and darkened, as we experience happening to us, when we oppose the shining rays of the sun directly to our eyes through mirrors or some other instrumental medium. Secondly, it glitters with golden stars, that is with rays of burning charity, when breathed upon and as it were thunderstruck by the fiery sun, namely Christ, he was wholly inflamed with love of Him. Thirdly, it had the appearance of the heavens, because he trampled all earthly things, prosperous and adverse, with his mind fixed on heaven. Fourthly, it was opaque and dense, that is strong and solid; for Andrew was ἀνήρ, that is a man, and of manly spirit and strength, especially in death and martyrdom. Fifthly, he was a priest and Pontiff. Sixthly, he illuminated and sharpened the blind eyes of the Achaeans and other Gentiles with the light and faith of Christ. Seventhly, he drove away melancholy and other diseases from himself and his disciples, since he bore the cross joyfully and cheerfully, hanging on it for two days, and greeting it and saying: "O good cross, which received beauty from the limbs of the Lord, long desired, eagerly loved, unceasingly sought, and at last prepared for the desiring soul! Receive me from men, and restore me to my master, so that through you he may receive me, who through you redeemed me." Secondly, sapphire is fitting for the second article of the Creed: "And in Jesus Christ, His only Son, our Lord." For Christ, like sapphire, is cerulean, because he is an immense ocean of incomprehensible light, so that in contemplating Him the human mind fails. For he is the Word of the Father, God of God, uncreated light of uncreated light: therefore the cerulean color of sapphire signifies divinity, and the divine generation of Christ, by which he proceeds as Word and image of the Father. Secondly, it glitters with golden stars, because he is uncreated charity and original love, by which together with the Father he breathes forth the Holy Spirit, who is the notional love of the Father and the Son. Thirdly, he is of heavenly nature, dwelling, eternity, blessedness; whence the Apostle says: "The first man of the earth earthly; the second man from heaven heavenly," I Corinth. xv, 47. Fourthly, he is opaque and dense, because "who shall declare his generation?" for it is inscrutable and impenetrable. Again, because his divinity is obscured and hidden in his dense humanity. Fifthly, he is Christ, that is anointed as King and eternal Pontiff: as King, I say, and Monarch of the world. Sixthly, he is the Light of the world, John I, 9, and with wonderful light and delight he suffuses those who feed themselves on his contemplation. Seventhly, he heals all diseases and pains of body and soul. Tropologically, sapphire is he who dwells in mind in the heavens, and who, as St. Jerome says, made similar to heaven, sees the sun subject to himself; and as Gregory of Nyssa says in the place cited, whose heart wills and beholds the things above and there feeds his eyes, following that of the Apostle: "Seek the things that are above, not the things that are upon the earth." This one glitters with golden stars, that is with acts of charity; Again, in the sapphire, which is the image of heaven and as it were heaven on earth, we are taught what kind of sublimity of soul, perfection of life, and serenity of mind and countenance ought to be in a Prelate and prince (whose symbol is the sapphire), so that he may rightly be called most serene, always having before all things the appearance and face of a serene sky; so that he may strive to imitate God and Christ, and, shining with the blue color, that is, with zeal for divine glory, with golden rays of virtues, may stand out above all both pomps and the storms of the world. Third, Chalcedonius. For the chalcedonius in the Rational there was a carbuncle, and Dan had it inscribed for himself; wherefore Isidore, Bede and Aretas assert that chalcedonius is a carbuncle or a species of carbuncle: both because the ancients mentioned no other chalcedonius, and because John does not seem to have omitted the carbuncle, which was one of the principal gems of the Rational. It is called chalcedonius because near Chalcedon, a city (which lies opposite Constantinople across the Bosphorus, in which the Council of Chalcedon was celebrated) in the rocks and cliffs of the shores a gem is born having the appearance and color of a carbuncle, as Aretas notes. Gesner suspects that for chalcedonius should be read Carchedonius, that is, Carthaginian (for Karkedón is Carthage); thus Pliny in book XXXVII, chapter VII, calls carbuncles brought from Carthage Carchedonios. For thus he says: "Carbuncles hold the first place, called from the likeness of fires, yet not feeling the fire itself, on which account by some they are called apyroti. Their kinds are Indian and Garamantic, which from the magnitude of Carthage they call Carchedonium." Thus as belial and beliar are the same, so chalcedonius and carchedonius seem to be the same: for John seems plainly to look back to the Plinian gems, because in his time they were most well-known. Moreover, it is called carbuncle because it has the appearance of burning coal: wherefore it is also called pyrothus, as if πυρὸς ὦπα, that is, having the face and appearance of fire. Whence the Poet: "And imitating the flame of pyropus." It is also called apyraustus, because it is not harmed by fire. Others judge that chalcedonius is a species of amber, or certainly of a harder, somewhat whitish stone: for they say it is similar to a pale lamp, and shines more in the open air than under a roof; and if it is warmed by the sun or by friction, it attracts straw to itself. For such globules of harder, somewhat whitish stone, which gem-workers commonly call chalcedonius, from which Rosaries are made. Whence Anselm Boetius, book II On Gems, chapter LXXXVII: "Chalcedonius," he says, "is a gem, which through a cloud of no color or some thin color tinging and occupying the whole body is transparent, resisting in carving on account of hardness. Once comprehended under onyx, whose appearance it is, was called white onyx. For the old onyx, whether transparent or not, as one might say, entering into it, now among Europeans retains the name of chalcedonius: such species he found in many places in Germany, in Belgium near the Heverlea tract near Louvain, and near Brussels in chapter LXXXVIII. Where he also adds: 'In this time from chalcedonius also cups, images of princes, hanging crowns, and infinite other things are made. The principal use is for seals, because it does not retain wax.'" But this chalcedonius, as a vile gem and rather a common stone, is passed over by Pliny and left in silence. For Pliny, as Boetius confesses, takes chalcedonius for the Oriental pomegranate, which is a species of carbuncle; but modern chalcedonius he comprehends under onyx; for onyx, sardonyx and chalcedonius are either the same, or rather species mutually cognate and akin to each other. Whence by all the ancients it was taken for onyx, says Boetius, book II, chapter XCII, where he also adds: "Onyx sometimes of such magnitude that small columns can be made from it. For in Rome in the basilica of St. Peter six small columns of onyx are seen." Therefore it is more true that the chalcedonius of the ancients is a carbuncle, or a species of carbuncle; for the carbuncle was in the Rational, from which St. John borrows these gems. Moreover, carbuncle in Greek is called ἄνθραξ, that is, a burning coal; for such it seems to be. Hence it is not heated by fire, yet in darkness it shines, and gleams more inwardly than outwardly. Thus St. Augustine, book II On Christian Doctrine, chapter XVI, and Isidore, book XVI, chapter XIII: "Carbuncles," he says, "flash forth nor are they overcome by night; in color ignited like coal it shines in darkness." Namely, with a small light collected in itself, not however flashing outward, as experienced gem-workers teach, and namely Anselm Boetius, book II On Gems, chapter CIII. Hence the carbuncle is red, and from this the ruby is named. Alcazar, however, thinks that carbuncles sometimes shine white, and are diamonds; for coals that are too intensely burning do not glow red, but white, as appears in white-hot iron, which when it is most ignited, iron-smiths call silver, because it is perfectly white. Hence in Holy Scripture diamonds are not named, because Scripture comprehends them under the name of carbuncles: wherefore the gem which Isaias, cap. VI, vers. 6, calls a stone and a carbuncle, John, Apocalypse cap. II, vers. 17, calls a white stone. Therefore chalcedonius is a diamond, which is the most excellent among carbuncles. He proves this first, because Pliny says that the Cypriot diamond tends toward a brazen color: therefore it will be chalcedonius from the brass, that is from copper. Second, brass is often taken by Homer and others for iron and steel: but the more noble diamonds are those which imitate the color of steel mirrors, which Pliny calls siderites, and of iron splendor. Third, the name chalcedonius denotes this stone taming and breaking brass, steel, and other metals; but such is the diamond, by which gem-cutters tame and polish steel. Yet this seems a desultory and excessive metamorphosis, namely to transform chalcedonius into carbuncle, and carbuncle into diamond, when carbuncle and diamond differ in their whole kind: for diamond is white and transparent, carbuncle is red and opaque, when it is genuine and perfect. Wherefore the earlier opinion of Aretius and others seems truer, that chalcedonius is a carbuncle which has the appearance of brass, that is of ignited copper. For it alludes to orichalcum, or chalcolibanum, of which he treated cap. I, vers. 15, that the feet of Christ were "like unto orichalcum as if it were burning in a furnace;" for such burning orichalcum represents a carbuncle, or a burning coal: hence also chalcitis is a gem of brazen color in Pliny, lib. XXXVII, cap. XI, and perhaps the same as chalcedonius. And chalcitis is the name of a stone from which brass itself is smelted, as Pliny testifies, lib. XXXIV, cap. XII, just as iron is smelted from red ochre: for "red ochre is the parent of iron." It also alludes to the Council of Chalcedon, as I shall soon say concerning the meaning of chalcedonius. Moreover, concerning the carbuncle, Anselmus Boetius writes thus, lib. II De Gemmis, cap. XIII: "The more noble rubies are born in the island of Ceylon. Others and smaller ones in Coria, Calcout, Cambaia and Bisnaga: the best in the river Pegu, which the inhabitants explore with mouth and tongue. For they judge the better ones to be colder and harder. They are said to be colored by the fire with which they are boiled. In a certain matrix of rose-colored stone they are mostly born, which some, if it be transparent, call a balas ruby. If it be not transparent nor like a gem, it is called by all mother, or matrix of reds. For from it, as in a material womb with blood, the ruby is nourished, formed and grows as an infant. First it whitens, then gradually maturing it draws redness. Hence it comes to pass that white and whitish ones, not yet mature, are found. In the same mine almost where sapphires are found, it is wont to be born. If the nourishment be varied and not altogether suitable, mixed-colored ones are found, partly whitening, partly reddening, or half-ruby half-sapphire, which the Indians call Nilacandi, as it were sapphire-rubies." Now chalcedonius, or carbuncle, represents James the brother of John. First, because he burned with love of Christ like a burning coal, or like ignited and flaming brass. Second, just as the carbuncle "is born in mountains among the Nasamones, as the inhabitants think, by divine rain," as Pliny says, lib. XXXVII, cap. VII: so James and John were made and called by Christ Boanerges, that is sons of rain and of heavenly thunder. Hence their voice and preaching was efficacious, like thunder and lightning. Third, carbuncles heated by the sun or by hands attract straw: so James through himself and through his disciples and pastors drew the hearts of the Jews and Spaniards to Christ. Fourth, if we believe St. Augustine and Isidore, the carbuncle shines in darkness. I have heard from grave Portuguese men that the King of Portugal on the feast of Corpus Christi carries on the forehead of his horse a carbuncle so large and so shining that the whole square appears illuminated by it. Thus James shone among Jews and Gentiles, and illuminated all of them with wisdom and holiness. Fifth, carbuncles immersed in sharp vinegar shine more brightly, "and when sprinkled with water they gleam more ardently," says Pliny: thus James in persecutions burned more intensely with love of Christ, and therefore was the first of the Apostles to undergo martyrdom, and embracing Hermogenes the magician and Josiah the author of his death with charity and a kiss, he converted them, so that of him it could be said with merit that passage from the Song of Songs VIII, 6: "The lamps thereof are lamps of fire and flames: many waters could not quench charity, neither could the floods drown it." Again, third, the chalcedony gem corresponds to the third article of the Creed: "Who was conceived by the Holy Ghost, born of the Virgin Mary." For the mystery of the Incarnation is fittingly represented by chalcedony: first, because it required the most ardent charity of Christ and God. Again, just as in a carbuncle there is as it were fire within the gem, and these two are so united that the fire appears to be the gem and the gem appears to be fire, as happens in heated iron: so in the Incarnation God is so united to humanity by hypostatic union, that God is man, and man is God; and all the attributes of God are ascribed to man, and conversely all the attributes of man are ascribed to God and the Word. Hence this same mystery was represented to Moses when he saw fire in the bush, Exodus III, 2, as I said above, and the Nazianzen teaches in dialogue 1 to Chilonius. Likewise St. Cyril (in the book On the Incarnation of the Word), Justin (Question XLIV to the Orthodox) and others compare the Incarnate Word to a glowing coal. Moreover this carbuncle is called chalcedonian here, to intimate that in the city of Chalcedon the great Council of Chalcedon was to be celebrated, by which the truth of this article, namely the Incarnation of the Word, with two complete natures remaining in the same Person of the Word, against Eutyches (who posited one nature in Christ just as one Person) and against Nestorius (who posited two Persons in Christ just as two natures), was ratified and confirmed by the consent of the whole world. Second, as the carbuncle, so much more was Christ conceived by heavenly power from the Holy Ghost. Third, Christ, as the carbuncle, drew the whole world to himself, both through himself and through the Apostles. Fourth, as the carbuncle, so much more is Christ "the light that shineth in darkness, and enlighteneth every man that cometh into this world," John chapter I, verse 9. Fifth, the charity of Christ burned more ardently in the waters of tribulations, and shone most brightly on the Cross, when he sought and obtained pardon and grace from God for those who crucified him. Moreover Alcazar, who thinks this carbuncle to be a diamond, accommodates the properties of diamond to the Incarnation of Christ. First, just as diamond is the strongest of all stones, so the work of the Incarnation was a work of the supreme strength and power of God, by which force the divinity was joined to man through the Holy Ghost, and heaven to earth, and the Mother of Christ remained an undefiled Virgin; whence also the Blessed Virgin sings: "He hath showed might in his arm." Second, diamond is broken by the blood of a goat, and divided into the smallest parts: thus for sinners our Love and Diamond, Christ, suffered himself to be crucified, and as it were dissolved into fragments. Third, diamond is most efficacious in medicines: it resists poisons, heals tumors, and expels vain fears of the mind, says Pliny. Christ accomplishes the same things in souls. Fourth, Emerald. In Hebrew bareket, that is, lightning, or ceraunian; and in Greek smaragdus (thus our Author and the Septuagint; wherefore Pagninus translated it incorrectly as chrysolite, because this stone, he says, has more the appearance of shining) so called as it were maragdus, from its splendor, says Athenaeus, book III, chapter VIII; or rather smaragdus was named from the Arabic zamarrut, says Anselmus Boetius, book II On Gems, LII; or certainly from the Hebrew bareket: for often b becomes m, and k becomes g. Whence it is clear that the emeralds of the ancients were more brilliant than ours, and had the appearance of shining. This is evident from the history which Pliny relates, book XXXVII, chapter V: "In Cyprus in the tomb of King Hermias, they say, there was a marble lion, with emeralds placed in its eyes, shining so brightly upward that fish were terrified, and put to flight the fishermen's nets while they marveled long, until the gems of the eyes being changed lost their effect." Hence also Lucretius, book IV: "And emeralds gleam green far and wide." Second, emeralds surpass grasses in greenness; nay, they even imbue the very air and surrounding region with their greenness. Whence by the very sight of the gems they satisfy the eyes, nor in satisfying do they saturate them. Hence they wonderfully refresh the sight, and therefore sculptors hollowed them out concavely, so that they would gather the view, says Pliny. Moreover this green color of emerald represents the color of the purest oil, says Joachim. Third, mirrors were made from emerald: whence Nero was accustomed to watch gladiatorial combats through an emerald. Fourth, emeralds are akin to copper, and are hard and invulnerable: whence they are for the most part found in copper mines. Finally, the taste of emerald is bitter and acrid, as Epiphanius says. Now as to the signification: in the Breastplate was inscribed in emerald the name of Judah, the mightiest of the Patriarchs and tribes, which had a green and perpetual scepter and kingdom even unto Christ, according to the prophecy of Jacob, Gen. XLIX, 10. But this emerald denotes John; for John in the order of the Apostles is the fourth, Matt. X, 2. John first is bareket, that is lightning, because he is Boanerges, that is son of thunder, or thunderbolt. As therefore there were two thunderbolts of war in the Scipiadae, so in the Zebedaei, namely James and John, in the army of Christ. Such a thunderbolt was that when he thundered: "In the beginning was the Word," etc. Second, he always remained green, because he remained a virgin; whence he was most beloved by Christ, and flourished for a very long time, and lived even unto the year of Christ 101. Again, he has the color of oil, because he shone forth with the oil of spiritual charity; whence his perpetual voice and discourse was this: "Little children, love one another;"; and because at Rome he was cast by Domitian into a vessel of boiling oil, but came forth unharmed and even more vigorous and lively, because he was a virgin. Third, St. John was a mirror of chastity, holiness and charity. Fourth, St. John was as brass in boiling oil, in martyrdom, in persecutions, labors and afflictions for Christ through so many years even unto decrepit old age endured; so that truly Christ said to him and to his brother James: "You shall drink My chalice," as those near to me and most beloved. For to his best friends Christ gives the greatest cross, as the greatest and most precious gift. When the Etesian winds blow upon Bactria, emeralds are gathered in the crevices of rocks, as Pliny says, lib. XXXVII, cap. V, and Theophrastus, lib. De Lapidibus. Thus God breathing upon him, all abundance of riches not only terrestrial but also heavenly flowed into John and one similar to heroes; and from the very harshness of things and persecutions is plucked the sweetness of supreme glory. "O how easily the greatest gods bestow all things," as Lucan says, lib. I. Again, among the articles of the Creed the fourth, which corresponds to this fourth foundation of emerald, is: "He suffered under Pontius Pilate, was crucified, died and was buried." In this shines forth the charity of Christ and God, bareket, that is shining, because as if struck by lightning it struck, flowed forth and swept away both men and Angels. Second, on the Cross there flourished the wonderful constancy of Christ, and the oil of mercy, so that of him it can truly be said, Cant. 1, 2: "Thy name is as oil poured out." Here flourish both the hope and confidence of the faithful, so that all sinners through Christ may hope for grace, mercy, salvation and eternal glory, just as from green crops we conceive hope of harvest. Third, the passion and cross of Christ was the clearest mirror of divine wisdom, justice, charity and all virtues: whence spiritual men contemplate this mirror continually, and from it learn God, God's attributes, true wisdom and all virtue and perfection. For the cross of Christ is a most lucid mirror of the foulness of sin, the beauty of virtues, the love of God, the magnitude of heavenly glory, as also of the punishment of the damned. Moreover, just as emerald by its greenness deflects the color of the surrounding flesh, so it appears to grow pale to it: thus nothing so deflects carnal appetites as meditation on the Passion of Christ. But just as emeralds lie hidden in the depths and must be dug out from the depths: so also the Passion of Christ must be thoroughly meditated upon, that we may pluck this fruit. Fourth, the patience of Christ on the Cross was as brass; for the nails and scourges which lacerated the flesh of Christ could not wound the patience of his mind and his unshaken fortitude: hence he was represented by the brazen serpent, Num. XXI, 9. Wherefore from the fortitude of Christ, as from a fountain, was derived that wonderful and varied fortitude of all the Martyrs. Fifth, from emeralds are made amulets against poisons, and the Passion of Christ is an antidote against all suggestions of the demon. Sixth, Theophrastus writes that green jasper is the mother of emerald: thus Christ through his Passion repaired those whom he had created through Creation. For Creation was as it were the matrix and foundation of Redemption. Finally, Albert the Great, the Bishop of Avila, Berchorius and others write that emerald produces persuasive words, acquires riches, puts to flight demons and lustful thoughts; indeed, if an emerald ring is worn and a spouse engages in marital embrace, it breaks: which things are easily accommodated to Christ Crucified. But these are futile matters, as is evident from the testimony of married women and matrons themselves. Even if Albert the Great writes that the King of Hungary, after a nocturnal pollution, found in the morning an emerald on his finger's ring broken into three parts. Truly and solidly Anselm Boetius, physician of the Emperor Rudolf II, in book I On Gems, final chapter, says: "It is more than absurd," he says, "that gems can suffer anything from agents which are not true causes; as that an emerald is broken by adultery, turquoise by a fall, not because it is injured by a blow, but because a fall could harm the wearer. Perhaps from excessive heat which coitus excites, the gem heated, suddenly opposed to winter's cold, may break. But this does not happen on account of adultery; turquoise, which is soft, can be broken by chance through the agitation of the ring. But this breaking does not occur in such a way that the man who fell remains unharmed, but by concussion." Wherefore many things concerning gems were formerly superstitiously believed on account of the demon inducing them into that superstition, and many things even now are superstitiously believed and practiced, as Anselm himself teaches, book I, final chapter. It is indeed fabulous and superstitious what Camillus Leonardus, physician of Pesaro, writes in the Mirror of Stones: that a gem which is called heliotrope (because, like the herb called heliotrope, it conforms itself to the sun) renders invisible the one who wears it; that agate wards off disasters and lightning; that diamond makes wild beasts tame and subject; that the one who wears demonium (this is the name of a gem) is made safe from enemies and victorious; that topaz increases riches and frees from sudden death, and procures the favor of princes; that turquoise prevents a horse from ever tiring its rider. Moreover, what he adds concerning sculptures and images in stones is plainly superstitious and magical: as if the image of an ass carved in chrysolite, when found, makes the wearer prescient of future things; if the figure of a ram carved in sapphire, has the power of freeing from prison, conferring honors, dignities and kingdom; if the herb of the hoopoe is found before one in beryl, has the power of calling forth the known dead to oneself, and of receiving from them answers to questions asked; if the image of a man with his right hand raised to heaven is found in chalcedony, gives victory in causes and forensic disputes, and preserves from harm in journeys; if a cross carved in green stone frees the wearer from submersion in water; if the image of a stag carved in onyx restrains harmful winds and puts demons to flight; if the image of a hare in sardius prevents you from being harmed by any demon or spirit; if a man armed and holding a sword in his hand in sardius, gives good memory and makes one wise; and very many such things.
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20. Fifth, sardonyx. Sardonyx is the most excellent species of onyx, that is, a gem which has the appearance of a human fingernail; for within it has the appearance of flesh, without the appearance of a nail covering the flesh: "Like a human fingernail superimposed on flesh, each shining through," says Pliny, book XXXVII, chapter VI; hence sardonyx is called, because it both reddens like sardius, and whitens like onyx. This was the sardonyx of the ancients; afterwards they called sardonyxes those gems whose upper "nail" was red like vermilion. Thus Pliny, who also adds that sardonyxes are distinguished and terminated by a white line burning. Today onyx and sardonyx are called by gem-workers "Nicolus," says Boetius, book II, chapter LXXXIV. Again, sardonyx has a threefold color in three as it were circles: for in the lowest part it is black, in the middle white, in the highest red. Thus Pliny, Solinus, Isidorus and Alcazar. It has a white circle, and in it "a certain breathing of the heavenly arc (iris)," says Pliny. The Romans use it in rings for sealing, because almost alone among gems the impression does not adhere to wax on account of its hardness; Africanus the Elder first used it, says Pliny. Rueus adds that by it swelling and pride of mind are restrained; others, that it procures joy and cheerfulness. Finally Platearius, a celebrated physician, and after him Andreas Bacci, in the treatise On the Twelve Gems of Scripture, teach that onyx, if brought to the eyes, draws out bad humors and strengthens sight. Now the fifth gem, sardonyx, signifies Philip, who is the fifth in order among the Apostles. Sardonyx denotes brightness, which shone forth in Philip above the other Apostles; whence the Gentiles, John XII, 21, approached him confidently saying: "Lord, we wish to see Jesus." And he himself with brightness to Christ: "Lord, show us the Father, and it is enough for us," John XIV, 8. Again, it denotes the heavenly soul of Philip. For sardonyx consists of three colors — black below, white in the middle, vermilion above; this gem alone among sealing draws no wax away with it, says Isidorus, book XVI of the Origins, chapter VIII. It denotes therefore noble souls, which although they adhere to the body, yet contract nothing of earthly stain from it, but preserve pure ethereal fire. Hence they have human things beneath their feet, shining with the pure brightness of virtues; but at the summit, truly vermilion, that is, already touched by the first rays of future glory, they glow purple with the heat of fiery charity. "You could leave the cold comforts of care, By which heavenly wisdom could lead you, This is labor, this is study," says Horace, book I, Epistle 3. Hence in the Rational of Manasses, he himself bright, was inscribed with sardonyx. Secondly, sardonyx joins redness to brightness; thus also Philip joined charity to brightness, and drew it from Christ, with whom he lived most familiarly, of whom the bride says in Canticles V, 10: "My beloved is white and ruddy." Thirdly, redness signifies blood, in which life consists: whence it signifies the holy and living ardor and vigor of Philip, such as those naturally have who are of sanguine complexion; for they are cheerful and jovial. Again, to the fifth sardonyx corresponds the fifth article of faith: "He descended into hell." For the upper part of sardonyx, namely the red surface, signifies Christ purpled with charity and blood; the border or white circle, which surrounds the supreme red surface as it were with a girdle, signifies the Fathers in limbo awaiting Christ and freed by Christ: for this border or boundary and circle is as it were Limbus or circumference; the lowest black part signifies the damned in Gehenna, whom Christ by his descent into hell struck down and as it were routed. Secondly, this descent was like a seal, by which Christ sealed and confirmed his Passion, death and Resurrection among the Fathers in limbo. Yet no wax, that is, no carnal filth of Passion, death or corruption adhered to it; rather he descended as victor and triumphator, so as to take as it were dominion and possession of hell: whence not only the Fathers, but also demons and the damned revered him as Lord, so that "in the name of Jesus every knee bends of those in heaven, on earth and under the earth, and every tongue confesses that the Lord Jesus Christ is in the glory of God the Father." By this descent Christ humbled and broke the pride of demons, but gladdened and exalted the Fathers. Finally, just as in sardonyx there is a "breathing" or echo of the iris (which is a symbol of peace, namely that there shall be no more flood, Genesis IX, 13), so Christ by his descent into hell made the just who followed him secure, the rains of sorrow and labor having already passed and never to return afterwards. Thus Alcazar. Sixth, sardius. Sardius, or sardinus, is that which Pliny, Solinus and others call "sardam," which was once held in greater esteem than it is now: hence it was placed first in the Rational. "It is found most praised in Sardinia," says Anselmus Boetius, lib. II De Gemmis, cap. LXXXI. Whence perhaps the name "sardii" was derived; although others think it is called so from the fish "sarda," whose color it resembles. In color it is similar to flesh, transparent and pellucid, so that human flesh appears to be converted into a transparent and shining gem, says Pliny, lib. XXXVII, cap. VI. Whence it is commonly called "sarnerina," and corruptly "cornerina"; and in Hebrew it is called אדם odem, that is, reddish, and having a likeness to Adam, that is, to man and human flesh. Some, as the Indian ones and "mares," shine very brightly: they are generated in the heart of stone. They have no spot or vapor, as other gems do, which would dull or obscure their splendor. Alcazar adds that sardius is the mother of amethyst; whence in some gems one part is seen to be sardius, the other amethyst. These are its virtues: first, it heals wounds inflicted by iron and tumors, says Epiphanius, lib. De Gemmis. Again, it wonderfully stops blood flowing from anywhere, says Boetius. Second, it kindles joy, says Abulensis. Third, it strikes terror into beasts, says Aretas in cap. IV Apocal. Moreover, it is foolish to assert with Cardano that it makes litigants victorious and those who wear it rich, says Boetius, cap. LXXXII. Now sardius inscribed in the Rational had Reuben: but here it represents St. Bartholomew, who had the appearance of sardius when he was flayed for Christ; for then all his flesh appeared red, and therefore he was terrible to beasts, that is, to demons. Jansenius, Rupertus and others hold that Bartholomew is Nathanael, who was brought to Christ by Philip and heard from him: "Behold an Israelite indeed, in whom there is no guile," John cap. I, vers. 47. He was therefore himself sardius, which has no spot or vapor. Wherefore, converted to Christ, rejoicing and exulting, he said: "Rabbi, thou art the Son of God, thou art the King of Israel," ibid., vers. 49. Hence tropologically sardius of blood-red color represents Martyrs and their triumphs. For: "The Church is founded on blood, it began in blood, it grew in blood, it will end in blood." Hence St. Agnes generously answered the impious Prefect: "The blood of Christ my spouse has stained and adorned my cheeks." Equally strong is the voice of St. Cecilia in her agony: "Misery dies, not man." Similar is the voice of the courtier, exhorting Ananias trembling with age, to martyrdom: "A little while, pious elder, close your eyes, and act manfully; for not long after you will behold the eternal light and the clear vision of God." These are the swan-songs of the athletes of Christ; indeed the Poet sings of the swan: "When you go to the boundary of fate thus, I solace sad funerals with song, with song." Such was St. Simeon: "Now thou dost dismiss thy servant, O Lord, according to thy word in peace." For peace is prepared by war, life by death, heaven by martyrdom. Again, sardius answers to and represents the sixth article of the Creed: "He rose again from the dead." For this is not to be joined to the fifth which preceded: "He descended into hell"; but is to be separated from it; for resurrection is plainly distinct and different from descent, says Alcazar. Here it aptly corresponds to sardius. For Christ rising from death had the appearance of human flesh, living, shining and glorious, in which appearing to the disciples he filled them with wonderful joy; but to beasts, that is, to demons and soldiers guarding the sepulcher, he was formidable. Just as therefore the carbuncle, which has the appearance of a burning coal, represents God clothed in flesh: so sardius, having the appearance of translucent flesh, signifies Christ raised from death, and again alive and glorious in flesh. Moreover, just as sardius in the Rational is given to the firstborn of Jacob, namely Reuben: so here it is given to Christ who was the firstborn of the dead, that is, of those rising from death. Third, just as sardius is generated within stone, so Christ rose in a stone sepulcher, and was as it were regenerated. Fourth, sardius heals wounds and tumors, so the resurrection healed all the bruises and wounds of Christ. Finally, just as in sardius there is no spot; so in Christ now risen there is no pain, no sadness, which could dull and obscure his joy and glory. Thus Alcazar, who proves by many arguments that the sixth article is: "He rose again from the dead." Seventh, chrysolite. Chrysolite shines through with a golden color, and it burns so intensely that gold compared with it appears to become white, as Pliny says. By the name chrysolite, therefore, topaz and hyacinth are sometimes included, which are themselves also of a golden color. Alcazar holds that chrysolite has no color other than golden. But that it is not only of golden but also of sea color is evident, because in Hebrew it is called תרשיש tharsis, that is, "of the sea:" whence in Ezekiel I, 16, where our translator renders it: "As the appearance of the sea;" in Hebrew it is: "As the appearance of Tharsis." Hence Isidore: "Chrysolite," he says, "is similar to gold, with a resemblance of sea color." For the color of chrysolite here alludes to what John said of this heavenly Jerusalem, verse 18: "And the city itself is pure gold, like clear glass;" and verse 21: "And the street of the city is pure gold, as transparent glass." For in like manner chrysolite is both of golden and of glassy, that is, of sea color; because the golden color in it is not opaque but shines through, hence it is as it were glassy and of the sea. Wherefore many believe chrysolite to be that which is commonly called by gem-dealers "chrysolita," whose color is a pale green, and is usually polished and refined with many angles, so that it shines more brightly. But in this gem the golden color scarcely appears; add that green color is not of the sea. Wherefore Anselmus Boetius, book II On Gems, chapter LXV: "Chrysolite," he says, "has a golden color, and represents water tinged with rhubarb or saffron. The Oriental ones of the purest gold shine forth: the European ones are soft like crystal, with a golden color either much or little darkened. Among these some have little yellowness, so that unless distinguished by blackness from crystals, they could not be separated from them." The properties of chrysolite are: it is effective against asthma and tightness of the chest, and against pusillanimity, melancholy, troubles and nocturnal fears, as Rueus, Cardanus and from him Anselmus Boetius write from experience, chapter LXVI. The Abulensian adds in Exodus XXVIII, 20, that it is effective against demons, because namely it is effective against melancholy, through which demons are accustomed to work and tempt men. Finally, Isidore and the Abulensian assert that chrysolite appears golden by day, fiery by night. Thus Pliny writes of the chrysolamp gem, book XXXVII, chapter X: "Chrysolamp is born in Ethiopia, of pale color by day, of fiery color by night." Finally Boetius in the place cited: "Chrysolite," he says, "is of a solar nature, whose appearance it represents by its golden color." Now chrysolite engraved in the Rational was Ephraim, the golden, that is, the royal, tribe of the kingdom of Israel: but here it denotes St. Matthew from the order of the Apostles, who is assigned Matthew X, 2. For Matthew was of Tharsis, that is, penitent, and burning with love of Christ: whence he wrote more fully and exactly than the other Evangelists the Gospel of Christ, by which as a fiery torch he illuminates the night of this age and of the Church. Again, chrysolite represents the seventh article of faith: "He ascended into heaven, sitteth at the right hand of the Father." For first, just as white color is a symbol of holiness, and blue of heavenly life, so golden is a symbol of the royal majesty, triumph and glory of Christ, which he obtained when ascending into heaven, crowned with glory and honor, and sitteth at the right hand of God, as it were a sharer in the divine and eternal kingdom. Whence Pliny, book IX, chapter XXXVI, calls gold "triumphal," because those triumphing were clothed in golden garments. Again, gold is a symbol of perfect happiness, purity, abundance and eternity, which Christ ascending into heaven received from the Father. Second, chrysolite is gold, not opaque but transparent: thus the glory of Christ in the heavens shines through, pours forth and communicates itself to all the Blessed. Third, just as chrysolite dispels pusillanimity and melancholy, so also the ascension and session of Christ at the right hand of the Father: for he sitteth there, that he may act as our advocate with the Father, and that to sinners and those oppressed by the consciousness of crimes, likewise to the timid and scrupulous, he may obtain hope, strength, pardon and grace; let them therefore place all fear and all scruples here in the bosom of Christ. This is what St. John says in his first epistle, chapter II, verse 1: "And if any man sin, we have an advocate with the Father, Jesus Christ the just." Eighth, beryl. Beryl is of the color of pure sea, says Solinus, namely a diluted green, that is having transparency tending toward blue; which is called "glaucous," if more diluted; and "caesious," if more saturated, such as that of olive trees and olives. Whence Anselmus Boetius, lib. II On Gems, cap. LXIX: "Beryl," he says, "is a gem which reflects the color of sea water from green to blue: the Italians call it sea water from its color." When beryls have golden rays, or sparkle from golden, they are called chrysoberyls. Moreover beryls "are all polished in a six-angled form by the ingenuity of craftsmen: because they become dull unless the dull color is excited by the striking of the angles," says Pliny, lib. XXXVII, cap. V. Solinus adds: "Indian kings love to fashion this kind of gem into very long cylinders." Hence Curtius, lib. IX, writes that the golden scepter, which Sophites offered to Alexander, was distinguished with beryls. Again, the other gems are more beautifully adorned with gold: but beryl without gold, and naked, is more beautiful. Whence Pliny: "They say that beryl alone among gems is such that those who prefer to lack gold." Thirdly, they relate that beryl excites and animates those fighting to battle. Again, it restrains catarrhs which flow to the eyes and throat: Anselmus Boetius recounts more of its powers, lib. II On Gems, cap. LXXI. Benjamin was engraved in beryl in the Rational: this denotes St. Thomas, who received the eyes of beryl, that is glaucous and transparent eyes, since he saw Christ after the resurrection, and his wounds, and touched them, and therefore heard from Christ: "Because thou hast seen me, Thomas, thou hast believed;" he was also "six-angled," that is polished by many temptations and adversities, he became stronger and more glorious in faith. Again, beryl denotes the eighth article of the Creed: "From thence he shall come to judge both the living and the dead." And this first, because beryl is of the color of pure sea; whence it signifies the pure and clear judgment of Christ, to be obscured by no favor or passion. The same is signified by the transparency of beryl, by which it shines through: for thus in judgment the innermost things of conscience will be laid bare to the whole world; and by its nakedness, by which it rejects gold, and shines by itself alone and by its own nakedness. Thus Christ will admit no gifts of gold or silver, and will judge naked works according to the merit of each, and will reward or punish. Secondly, the glaucous color of beryl signifies the terror of the day of judgment: for glaucous eyes, although beautiful, are nevertheless wont to strike terror; for such are the eyes of dragons, lions and eagles: such also were those of Nero, and of Pallas the guardian of wars. Whence γλαυκιᾶν is the same as to regard someone with terrible eyes. Thirdly, just as beryl sharpens the industry and spirits of those fighting, so meditation on judgment dispels all sluggishness, and sets the spirits on fire for all struggles against the demon and the flesh. Fourthly, beryl heals and dries up catarrhs: thus the thought of judgment dries up carnal appetites. Therefore let this trumpet always sound in your ears, as in those of St. Jerome: "Arise, ye dead, come to judgment." Ninth, topaz. The topaz of the ancients was partly of a golden color, partly green, namely "leek-colored," or such as the leaves of leeks, as Alcazar says: wherefore the modern topazes, which are entirely golden and tawny, are different from those of the ancients. Two species of it are enumerated by Pliny: one is called "prasoides," because it would present more the appearance of green leek than of gold; the other "chrysopasium," because it would exhibit more the color of shining gold than of leek. Strabo and others report that it is translucent. Hear Anselm Boetius, book II, On Gems, chapter LXII: "The topaz," he says, "of the ancients was a green and transparent gem: if it shone with a certain golden splendor, it was called chrysopasium. Now both are called by gem-dealers chrysolite. Topaz or common chrysolite is lighter in color than emerald, to which a certain amount of yellowness appears to be added. When this has a golden greenness, it is given the name of chrysopasium, and is thought to be the mother of emerald. Pliny relates much about chrysopasia, chrysolites and chrysoprases; but he so confuses all these gems that nothing certain can be gathered from it. Chrysopasium can not unreasonably be called chrysolite by gem-dealers today, because truly a golden color shines through the green in it. If this shines very brightly at night when fire is applied to it, it is Pliny's chrysolampis. By some this gem is confused with chrysoprase, because they differ little from each other (and in the following chapter: I do not think that chrysopasium or chrysopatium differs from chrysoprase). Topaz, according to Pliny, received its name from Juba, king of Mauritania, who first found it in the island of Chiti of Arabia and the Red Sea." Topaz is said, that is, "sought," says Pliny: because it was found in the island of Topazius, which, because it was misty, was sought by sailors. For in the language of the Troglodytes, "topazin" means the same as "to seek." In Greek τοπάζειν means to place in a place, or to conjecture and suspect. Some, however, suspect that "topazium" is called from the Hebrew paz, that is, gold, and a golden gem: hence the Septuagint, Psalm CXVIII, verse 127, and elsewhere, translates paz as topazium, as if topazius were originally called "τὸ paz," or in Greek "τὸ νάθιον," which later through the ignorance of scribes coalesced into one word, and from this it is called τοπάζιον. St. Gregory gives another etymology, book XVIII of the Morals, XXVII, explaining that passage from Job chapter XXVIII: "The topaz of Ethiopia shall not equal it: Topaz," he says, "is a precious stone, and because in the Greek language pan means all, for the reason that it shines with every color, topazium is called as it were topandium." Ethiopia is paganism, which cannot equal Christ, that is to say, No one of the Saints, however full of any virtues, collected nevertheless from this blackness of the world, can equal him, of whom it is written: "That which shall be born of thee shall be called Holy, the Son of God." It is the largest of gems: for topazes of four cubits have been found, from which a statue of Arsinoe, the wife of Ptolemy Philadelphia, was made, says Pliny. Again, it is most delicate, because alone among noble gems it feels the file, and is worn away by use, says Pliny. Moreover, it is wonderfully bright and shining, especially when struck by the rays of the sun, thus St. Ambrose in those words of Psalm CXVIII: "Above gold and topaz." Abulensis, Berchorius, Vincent, and from them Alcazar, report that topaz restrains the passions of the soul, and namely the passion of lunacy, frenzy, anger, sadness, lust. Rueus adds that it restrains water from boiling and bubbling in fire: indeed Rueus says, if anyone wears a ring of topaz, he can safely put his hand into a vessel of boiling water; which however I would rather believe than try. Anselm Boetius rightly ridicules these opinions about the powers of gems, and refutes them from experience, book II, chapter LXIII. Once topaz was most precious, and a delight to kings. Finally, St. Ambrose in the place cited says that topaz, "if you wish to polish and smooth it, becomes rougher, since it is by its own nature euglyphus," that is, of excellent form, well carved and engraved. In the Rational, Simeon was engraved on the topaz: but here the same signifies James, the brother of the Lord, irradiated by Christ with golden holiness; indeed reflecting Christ himself in life and countenance, so much so that whoever saw him seemed to see Christ himself. For this reason many flocked to Jerusalem, that they might behold Christ in him. Secondly, he was like the leek, because he lived an austere and harsh life in great abstinence and penance, abstaining from wine and meat, living on bread and water, mixing tears with it, going with bare feet. Constant in prayer, so much so that his knees were callous from kneeling like a camel's: wherefore, created the first Bishop of Jerusalem, he converted many Jews to Christ. Thirdly, he had his body and the affections of his soul mortified and subdued; hence he obtained the appellation of "the Just" even among the Jews, because his life was so holy that he seemed to be an image of heavenly life, so much so that Josephus, although a Jew, in book XX of the Antiquities, chapter VIII, brings forward this one cause of the destruction of Jerusalem by Titus, that they had killed this James the Just. Finally, he wrote an Epistle of universal perfection, by which he inflames Christians to the endurance of all temptations and tribulations, contempt of riches, charity, mercy, and every virtue. Again, topaz denotes the ninth article of the Creed: "I believe in the Holy Ghost." For the Holy Ghost is as it were a ray proceeding from the sun, that is from the Father and the Son: for topaz is most similar to a ray of the sun, as Strabo says. Again, it is golden in its gifts. For to it is attributed sanctification, illumination, love of eternal things, contempt of temporal things, alacrity and generosity of spirit toward heroic works, and the power of drawing men to Christ. Secondly, it is compared further, because the properties of leeks help to heal coughs, distillations, and other ailments of the chest and lungs: likewise the bites of serpents and scorpions, dropsy, jaundice, and pains of the kidneys. Thus the Holy Ghost cures the vices and diseases of the soul through penance and mortification: for dropsy is a symbol of avarice, jaundice of bad example, disease of the kidneys of lust. Again, concerning leek Pliny says: "It contributes much to the voice, fertility, and sleep;" whence Nero on fixed days ate nothing but leek: for he was most eager for a sonorous voice, and Aristotle writes that partridges are so sharp and melodious because they are most voracious eaters of leeks. Thus the Holy Ghost gave and gives to the Apostles fiery voices and tongues, by which they might procreate a fruitful offspring for the Church. He gives also sleep, that is peace to the mind, because he makes it devoted to the meditation and contemplation of divine things. Moreover, Pliny, in book XIX, chapter VI, asserts concerning leek: "By drinking it, death is borne without any torture;" he brings the example of Mela, who "when he was accused of embezzlement under the reign of Tiberius, having drunk the juice of leek to the weight of three denarii, expired without any torture." Who made the Martyrs cheerful, strong, and as it were insensible in the greatest torments, except the Holy Ghost? Thirdly, just as chrysolite with its golden color is a symbol of the ascension of Christ, so topaz, neighboring to it with a golden but translucent color, is a symbol of the communication of the Holy Ghost, by which the glory and kingdom of Christ shines forth. For this reason Christ ascended into heaven, that from there he might send the Holy Ghost, who, after Christ, is the light of the world. Fourthly, topaz is found more easily at night than by day, says Strabo: thus the Holy Ghost is more easily acquired in adversities than in prosperities. Fifthly, as topaz, so much more the Holy Ghost restrains anger, lust, etc., and pacifies and composes all fears of the soul, so that amid the very waves and storms of the world we may be tranquil. Sixthly, the Holy Ghost, like topaz, is a most splendid, most precious, and royal gift, which the Psalmist desires in Psalm L, saying: "With thy principal (royal, princely) spirit confirm me." Seventhly, topaz is to be diligently sought; thus concerning the Holy Ghost Christ says: "Seek, and you shall find;" and: "He will give the good Spirit to those that ask him," Luke XI, 9. Again, with the same diligence it is to be kept: for it is delicate like topaz. Tenth, chrysoprase. Chrysoprasis, according to Pliny, is threefold: namely the first is a species of topaz, the second of beryl (these are translucent), the third Indian, that is opaque; of this we are speaking here: for we have already heard of topaz and beryl. This is green, but sprinkled with golden drops. Whence Pliny, in book XXXVII, chapter VIII, says that callais, which is a green and pale gem, is akin to chrysoprase. This therefore in color resembles the juice of leek: hence chrysoprase is called so: for χρυσὸς is gold, πράσον is leek; whence "prasinus" color, that is leek-colored. Wherefore in chrysoprase as it were chrysolite, which is golden, and topaz, which is leek-colored, are joined together. For chrysoprase has a leek-colored hue with a golden splendor, and displays it more in darkness. Again, Anselmus Boetius, in book II On Gems, chapter LVI, assigns three colors and species of chrysoprase: "The first," he says, "are contained, which exactly imitate the green color of leek. The second, which have much yellowness, and represent almost the color of withered fern. These, if they have golden splendor, are the chrysopteri of the ancients. The third, which with slight greenness and greater yellowness are milky. All three of these species I keep with me." They report that chrysoprase heals infirmity of the eyes, so that it can be fixed firmly upon the object perceived. Others add that it engenders in the mind contempt of riches and liberality. For it dilates the spirit and exhilarates them, and therefore makes a narrow and avaricious person liberal and cheerful. In the Rational in place of chrysoprase was agate, and inscribed upon it was Issachar. These alone are two gems different from each other: although coral-agate, which is a species of agate, is related to chrysoprase, as I said on Exodus XXVIII, 19. Chrysoprasus is Jude Thaddaeus, keen with golden wisdom against heretics, as is evident from his entire epistle, equally as with the golden splendor of charity, gentleness and all virtues, beloved by the faithful equally as by Christ. Whence also he is called Lebbaeus, that is, "little heart." For which reason in John XIV, 21, when Christ had said: "He that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him," Judas asked, saying: "Lord, how is it that thou wilt manifest thyself to us, and not to the world?" Jesus answered, and said to him: "If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him." Now chrysoprase denotes in the Creed the tenth article: "The holy Catholic Church, the Communion of Saints." First, because chrysoprase declines somewhat from topaz toward gold. Topaz therefore, the more vivid of the male, that is of the Holy Ghost, chrysoprase of the female, that is of the Church, which is the spouse of the Holy Ghost, is a symbol: hence from him holy it becomes holy, nor can anyone be holy except in the holy and through the holy Church. Topaz is transparent, chrysoprase is opaque: because the Holy Ghost illuminates the opaque hearts of earthly men, who are in the Church. Secondly, in chrysoprase, that is the Church, are joined together as it were chrysolite and topaz, that is Christ and the Holy Ghost: for these govern the Church. Whence he who resists the Church resists Christ and the Holy Ghost. Thirdly, the golden color in chrysoprase is a symbol of charity, the green of hope. For we hope in the Church from Christ and the Holy Ghost for eternal goods; the pledge of which hope Christ gave us in the Eucharist. Fourthly, chrysoprase heals infirmity of the eyes; thus the Church heals errors and heresies; and shows itself more in darkness, that is in adversities, and transfers the soul from earthly works to heavenly ones. Moreover, it was fittingly placed in the Rational in place of chrysoprase agate, whose glory and splendor is in the representation of those things which are figured in itself. For naturally it exhibits various and wonderful figures of various things. Thus King Pyrrhus, says Pliny, lib. XXXVII, cap. I: "It is reported that he had an agate, in which the nine Muses and Apollo holding a lyre were seen, not by art, but by the spontaneous working of nature with stains so running together, that even to each of the Muses their own insignia were rendered." Anselmus Boetius asserts that he has a similar agate, lib. II De Gemmis, cap. XCV, in which namely is seen the image of a Bishop with a mitre, and many others. For which reason agate fittingly signified the synagogue, because "all things happened to them in figure," I Corinthians X, 11. The eleventh, hyacinth. Hyacinth of the ancients was the same as what is now called by gem-workers sapphire, says Rueus, George Agricola and Alcazar: although Anselmus Boetius, lib. De Gemmis, cap. XXX, thinks it was a species of amethyst; our sapphire however is called by Pliny, lib. XXXVII, cap. IX, cyanus. For there Pliny teaches that cyanus is blue, and compares and distinguishes it from his sapphire, saying: "There is sometimes in it (cyanus) also golden dust, not such as in sapphires. For sapphire gleams with golden points." But the authors already mentioned believe hyacinth once to have been the modern sapphire, and it can happen that the same is called by another name cyanus (although what Pliny's cyanus is obscure: for the golden dust which he attributes to it is not discerned in our sapphire): for hyacinth once, equally as our sapphire, was of a blue color, which was moderately diluted with violet, as Pliny, St. Jerome, Nyssenus, Gregory the Great and Eucherius teach. Moreover the blue color in it is so subtle and delicate, "that it vanishes before it satisfies, and so does not fill, that it scarcely touches," says Pliny. The moderns therefore hyacinths, since they are of golden and honey color, are chrysolites (which also Anselmus Boetius teaches, lib. II De Gemmis, cap. XXIX, and that they are now called hyacinths, is a recent invention, arising from the fact that they were once called sapphirine hyacinths. Thus from Albert the Great Alcazar. For the common people retained the former name "hyacinth," and passed over in silence the latter "sapphirine." The hyacinth of the ancients appeared to change color with the sky. For in a cloudy sky it appeared to become clouded, and as it were to be extinguished, and this because the color was tender and delicate. Thus Solinus. Secondly, it was hard, yet it was overcome and scratched by diamond. Thirdly, it grew warm with difficulty, and when placed in the mouth it grew cold, says Solinus and Isidore. Fourthly, it healed. Hence physicians prescribed a potion from hyacinths for plague and poisonous diseases, and therefore the hyacinth was accustomed to be suspended from the neck in the region of the heart, says Rueus. Fifthly, the hyacinth is said to strengthen the sight, to bring sleep and joy. Finally, what the moderns attribute to sapphires, these things belong to the ancient hyacinths. These are: to strengthen the sight, to drive away poisons and swelling, to free the bound from prison, to remove envy, to make one victorious, to instill chaste love, to stop the flow of blood, to restrain disordered affections of the mind, to bring peace. These things are also commonly believed even by the learned. Of which many I judge to be said through exaggeration, or to be fabulous. For the hyacinth in the Rational is placed the ligurius, which Alcazar judges to be a kind of amber, or electrum, of fiery color, and so hard that it can be scratched, and therefore by the ancients called by the voice of a gem. But it is called "ligurium" from the province of Liguria, which abounded in this amber, either because that sea cast it upon the shore there, or because the women of Liguria were most devoted to it, as Pliny relates. But it is more probable that ligurium is the same as hyacinth, as I have shown to many in Exodus XXVIII, 19. On the ligurium, or hyacinth in the Rational was engraved Asher: but this one represents Simon the Canaanite, who was of a blue and violet color, that is, of a heavenly color, like the sapphire of modern times, and like the flower, which is therefore likewise called "hyacinth:" for it is of the same color as it; heavenly, I say, both in life and in most sweet manners, and in ardent preaching: whence in Hebrew he was named "Canaanite," that is "zealot." In the Symbol the hyacinth represents the eleventh article, namely "The Remission of Sins:" for through this we become as it were hyacinths, that is, heavenly, according to that in Colossians I, 13: "Who hath delivered us from the power of darkness, and translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the remission of sins." For as in the topaz shines the color of leek, in the chrysolite of gold, in the carbuncle of coal, or of burning coals: so in the hyacinth shines the color of the flower, which is called hyacinth. But on this flower these two letters A, I, thus "running through the veins," says Pliny, or "with spotted marks," says Dalecampius, are read inscribed, which joined together make AI, which is the voice and interjection of one grieving, repenting and sighing toward heaven and heavenly life. From this inscription on the flower the Poets invented the fable of Hyacinthus, a boy beloved by Apollo, whom when Apollo himself inadvertently killed with a discus, he transformed into a flower, with these letters inscribed, AI, which is the voice of one grieving. Whence Ovid, in book VI of the Metamorphoses, thus introduces Apollo speaking: "And a new flower shall imitate my groans with writing." And soon after: "He himself inscribes his own groans on the leaves, and 'AI AI' the flower has inscribed, and the mournful letter is said to be." Again, this flower, soft and tender, is a symbol of the compassion which Christ has toward sinners. For the same reason in the old law the High Priest wore a hyacinthine tunic, which by its appearance continually reminded him to have mercy and to intercede for sinners. Moreover, in this flower a blue color is mixed with vermilion, which is like blood, which Christ poured out for sinners from immense compassion. Furthermore, concerning this flower, Pliny says, in book XXI, chapter XXVI: "It resists griping pains and the bites of spiders, and against serpents and scorpions, and the royal disease its seed is given with southernwood." Christ and the Church do the same through the Sacrament of penance, by which sins are remitted. Secondly, the gem of the hyacinth in a clear sky becomes as it were cheerful and shines, in a cloudy sky it becomes dark, and as it were grieves and mourns. What is more apt for representing clemency and mercy? Thirdly, it heals the heart: thus penance and absolution heal the mind. Fourthly, this gem turns away the thunderbolts of heaven, says Rueus: thus pardon and the condonation of sins removes the wrath and thunderbolts of God. Twelfth, the amethyst. This stone is violet, purple and rosy, easy to carve, and emits flames gently. Whence Pliny, lib. XXXVII, cap. IX: "Shining through with a violet color." And further down: "It ought to be excellent in appearance, as if gleaming somewhat in purple from a carbuncle, with a slightly rosy brightness. And again: "The amethyst approaches the color of wine, but ends in violet, and a certain splendor of purple is seen in it, not entirely fiery, but failing into the color of wine." Hence it is so pleasing to the eyes that Pliny calls it the gem of Venus. It was called amethyst, that is, not drunk, because it does not receive the color of wine completely, but ends in violet; or, as others say, amethyst, that is, resisting drunkenness: for μεθύσκω means the same as "I become drunk": thus Rueus, who also cites Aristotle; although Pliny and Plutarch deny this very thing, and mock those who say that amethyst resists drunkenness; be that as it may, amethyst is a symbol of sobriety. For amethyst, indeed all dry gems are cold, says Anselmus Boetius, lib. II De Gemmis, cap. LXVI. Plutarch, lib. De Audienda Poetica, says that amethyst has the power of drawing near things to itself. Alciatus relates in his Emblems that the ianthine color, that is, violet (which is that of amethyst), is a symbol of him who is content with his lot. For he says: "Whoever is content with his lot, let him wear the ianthine." Above in the sardius I said that sardius is the mother of amethyst. Anselmus Boetius writes, lib. II De Gemmis, cap. XXXII, that Oriental amethyst can be whitened by burning and turned almost into diamond, so that skilled gem-cutters can scarcely distinguish it from true diamond. Finally, Rueus says that amethyst makes men prosperous and happy, likewise wakeful, perhaps from the fact that in Hebrew it is called achlama, from the root חלם chalam, that is, he dreamed, by antiphrasis: although both the Rabbis and Pagninus wish it to be said thus, because he who wears it on his finger always sees dreams; but this is frivolous. In the Rational, Zebulun was inscribed on the amethyst. This denotes Matthias, humble, who last in place of Judas was chosen by lot to succeed. Whence Matthias in Hebrew means the gift of God: for humility is the gem of Venus or of graces, which reconciles to itself the minds of God and men, and which truly resists drunkenness, that is, pride, and brings forth peace and happiness, glory perpetual and eternal. Thus Joachim, Ribera and Viegas adapt these things to each of the Apostles. Tropologically, the purple amethyst denotes modesty, which is "the purple of virtues," as St. Ambrose says; for as it were purple covers, clothes and adorns them. In the Symbol, amethyst represents the twelfth article: "The resurrection of the flesh and life everlasting." For since these two things aim at the same end, they seem to be joined together. For first, the color of wine denotes the joy of the Blessed, concerning which the Psalmist says: "Thou shalt make them drink of the torrent of Thy pleasure." This heavenly wine seizes the soul to itself, and draws it away from this earthly wine that inebriates body and mind. Whence St. Jerome to Eustochium: "Whenever the vain ambition of the world delights you, whenever you see something glorious, cross over in mind to paradise." Second, it has the color of the violet, which cools, and therefore, as Pliny says, lib. XXI, cap. XIX, "it dispels excess and heaviness of the head by wreaths placed upon it, or by smelling." In a similar way, the thought of eternal life keeps away the desire, and the heaviness of gluttony and lust. Third, in the labors and hardships of this life it draws men to itself. Moreover, it has the color of purple, so as to denote that the Blessed in heaven are conquerors, likewise princes and kings clothed in purple, as being sons and heirs of the kingdom of God. But the purple of kings is woolen, brief and fleeting; this, however, is gemmed, solid, splendid and eternal. Again, purple was that of priests; whence the Ephod of the high priest was of purple: thus the Saints in heaven will be priests of God. Fourth, in heaven all are content with their lot, because God fulfills the capacity and desire of each of the blessed; and especially he exalts the humble, such as St. Matthias was. Fifth, sardius is the mother of amethyst: thus the resurrection of Christ is the cause and origin of our resurrection and glory: whence as sardius, so also amethyst is generated in the heart of stone, because both Christ and we shall rise from stony sepulchers. Finally, this life and glory makes us watchful and sober, like an amethyst. For this is what St. Peter thunders forth to us: "Brethren, be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour," so that he may deprive us of this eternal life and drag us with him into death and the fire of hell. Thus Alcazar adapts each article of the Creed to individual gems, and then notes, 36, that he combines these same articles with the twelve Patriarchs, who were inscribed with these same gems in the Breastplate. But he himself numbers Levi among the Patriarchs inscribed with gems, whom I have taught should not be numbered in Exodus XXVIII, 17. Wherefore, with him omitted, they appear to be combined on both sides thus appropriately. Jasper, which is here the first, had inscribed in the Breastplate Gad, who was so called from strength and military force. Gad therefore aptly represents St. Peter, who is the rock of the Church; equally as the first article of creation: for creation was a work of the strength and omnipotence of God. The second, blue sapphire, had inscribed in the Breastplate Naphtali, which in Hebrew is the same as struggling, compared, equalled, similar. This represents Andrew, who was similar to his brother Peter; equally as the second article, which is of the generation of the Word. For the Word is similar to and coequal with the paternal mind. Again, blessing Naphtali, Jacob says in Genesis XLIX, 21: "Naphtali is a hart let loose, giving words of beauty." Thus the Son of God was the Word sent forth from him giving words of beauty. For the Word uttereth all the beauty of the Father and of divine things. The third, fiery carbuncle, had inscribed in the Breastplate Dan, who was inflamed with the zeal of Samson born from him. This signifies James, the brother of John, burning with love of Christ; equally as the third article, which is of the incarnation of the Word. For this was a work of the fiery charity of God, and was foreshadowed in Dan, to whom Jacob blessing said in Genesis XLIX, 18: "Thy salvation (that is, Christ incarnate) I will look for, O Lord." The fourth, green emerald, had inscribed in the Breastplate Judah, flourishing and abounding in strength. This foreshadowed St. John, flourishing in virginity and powerful; equally as the fourth article, which is of the passion and death of Christ. In it Christ exerted all his strength, by which he overcame sin, death and the devil. For the Cross is the strength of Christ, and the sword by which he routed his enemies. The fifth, onyx, had inscribed in the Breastplate Manasseh, who, as the firstborn, represents his father Joseph, innocent and pure. Joseph therefore aptly represents Philip, likewise pure; equally as the fifth article, which is of the descent of Christ into hell. For just as Joseph was sent by his brothers into a pit, and by his master into prison: so Christ was sent into hell. Again, just as Joseph said to his brothers: "I am Joseph your brother;" so Christ said to Adam and the Patriarchs in limbo: "I am your son and redeemer." The sixth, sardius, had inscribed in the Breastplate Reuben, reddening with love of Joseph, so that he might free him from the hands of his brothers, Genesis XXXVII, 24. This represents St. Bartholomew, who, flayed for Christ, was entirely bloody and red; equally as the sixth article, which is of the resurrection of Christ. For in this Christ made his flesh, dry and pale in death, again red and bloody like sardius, when he rose glorious and alive from the sepulchre. The seventh, golden chrysolite, had inscribed in the Breastplate Ephraim, who obtained the golden sceptre of Israel. This prefigures St. Matthew, from a publican made an Apostle, and prince of the Church and Gospel; equally as the seventh article, which is of the ascension of Christ into heaven, and his sitting at the right hand of the Father. For this denotes the royal dignity of Christ, and his golden glory and majesty. The eighth, beryl, had inscribed in the Breastplate Benjamin, that is, the son of the right hand. This prefigures Thomas, who was the son of the right hand of Christ, since as the last among the Apostles he saw Christ risen, and thus believed in him. Again it prefigures the eighth article, which is of the judgment of Christ: for because Christ is Benjamin, that is, the son of the right hand of God, hence he will come to judge the living and the dead. The ninth, a golden and blue topaz, inscribed in the Breastplate with Simeon, fearless and bold. This figures James the son of Alphaeus, who among the Jews, the murderers of Christ, fearlessly preached Christ, and for this reason was likewise slain by them. Again it denotes the ninth article, which is concerning the Holy Spirit, who made the Apostles and Martyrs fearless, and gave them strength and courage by which they subdued the world to Christ. Add that Simeon in Hebrew is the same as hearing or being heard: thus God the Father heard the prayers of Christ and the Apostles, when He sent them the Holy Spirit at Pentecost. The tenth, an agate, inscribed in the Breastplate with Issachar, who dwelling among the Gentiles proved faithful and holy. This denotes Jude Thaddaeus, whose holiness and zeal are evident in his epistle; equally as the tenth article, which is concerning the Holy Church and the communion of Saints. The eleventh, a hyacinth, inscribed in the Breastplate with Asher, which in Hebrew is the same as Blessed. This denotes Simon the Canaanite, who was blessed because he was zealous. Again it denotes the eleventh article, which is concerning the remission of sins. For it is written: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin," Psalm XXXI, 1. The twelfth, an amethyst, inscribed in the Breastplate with Zebulun, which in Hebrew signifies a dwelling. This denotes St. Matthias, equally as the twelfth article, which is concerning heaven and eternal life; for this is a blessed, rich and eternal dwelling, which God prepared for Matthias, that is, for the humble; whence Moses blessing Zebulun, Deuteronomy XXXIII, 18, says: "Rejoice, Zebulun and Issachar, they shall call peoples to the mountain. There shall they offer sacrifices of justice, because they shall suck the abundance of the sea, and the hidden treasures of the sand." The Apostles therefore are gleaming gems, nay, gemlike stars: because gems are of the earth, and stars of heaven.
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21. THE TWELVE GATES ARE TWELVE PEARLS, EACH ONE. First, Ansbert and Ribera explain it thus: Each gate was indeed made of one solid pearl, as follows; yet it had twelve other pearls affixed and fitted to it for ornament, so that it might be signified that all the graces and gifts which the twelve Apostles have, the same each one of them also has. Second and genuinely, Ticonius, Aretas, Bede and Viegas wish it to be understood here, not that in each gate there were twelve pearls, but that each gate was made of single pearls, and therefore each was a single pearl: for "each one" is the same as "each from single ones." For thus St. John himself explains it immediately, saying: "And each of the gates was of one pearl." Now these gates were not holes in pearls: for these are small, and smaller than the hole of a needle, but they were like the gates of a city; through them men and kings entered, and brought their riches with them into the city. Yet Alcazar thinks these gates seen by John were very narrow: for narrow is the way of salvation, and the gate and entrance into heaven; yet so that a man could enter through it. Moreover each gate was made of one whole pearl, not cut up, nor made from various parts joined together. These pearls therefore were huge, such as from which a huge and magnificent gate would be erected, proportioned to so great a city, with its posts and thresholds, just as we see at Rome the gate of the temple which was once called the Pantheon, consisting of one sheet of bronze. Furthermore pearls are called by the Latins "unions," because no two are found in shells separate, or alone, but each is united, connected and as it were fitted to others. "No two unions are found separate: whence the name of unions the Roman luxuries imposed," says Pliny, book IX, chapter XXXV, where he also adds that they surpass other gems in price. Moreover by the gates are understood the Apostles and apostolic men. Their life and doctrine is a pearl, because it is wonderfully excellent and precious, and like a union most highly united and agreeing with itself. For just as Religious and Clergy, who are zealous preachers, are to become heavenly gates and send many into heaven, they must be bound together among themselves and with their head by the bond of union, and thus like the first Christians, be of one heart and one soul. Such also is the beatific vision, the glory and enjoyment of the Apostles and the Blessed in heaven. Whence Christ, Matthew XIII, compares the kingdom of heaven to a man seeking good pearls. Again, so that from pearls may be made suitable and well-fitted gates, they must be struck and polished by many blows and hammerings: thus also they must be polished by great mortification of the body, and chastisement of the senses, and various mortification both voluntarily undertaken and inflicted by others, those who wish to become a gate of heaven to others. Symbolically, pearls aptly represent apostolic men and religious. For first, Pliny in book IX, chapter XXXIII, writes that at a certain time of year shells luxuriate, and seek the sea-dew as if a husband, which they desire with such longing that they gape, and when especially the lunar moisture flows, they draw in the desired moisture with a kind of yawning: thus they conceive and become pregnant from the dew of heaven, and therefore have more of heaven than of the sea, and bear the color, light and appearance of heaven. Let the credit for this matter rest with Pliny. For Anselmus Boetius denies the same thing, in book II On Gems, chapter XXXVII, and asserts that he himself has removed many pearls from shells, and discovered that they are born in the body of the shell from that moisture from which the shell of the shell grows, just as stones are generated in the gall bladder and the bladder of urine: in which manner also the Bezoar stone is generated in many Indian goats with multiple layers. But according to the opinion of Pliny, just as a pearl is born from the dew of heaven, so apostolic and religious life is heavenly, and descended from heaven to men: and for each one's calling to so distinguished a state, the work of peculiar favor and grace of God is necessary. Just as therefore the efficient cause of pearls is the light of heaven, or of the moon; the seminal matter is dewy moisture; the mother and matrix is the virgin shell: for shells do not come together, nor do they generate through mixture: the form consists in magnitude and whiteness, as I shall say shortly; the end is the ornament of men, especially of kings and the women of princes. Thus all these things are analogically related in religious life, to which it is easy for anyone to adapt them. Moreover, some report that pearls are made in shells from dew and lightning. For dew touched by the force of lightning not only congeals into a pearl, but the pearl itself is brought forth more quickly when Jupiter thunders, says Aelianus, book X, chapter XIII, although Pliny, book IX, chapter XXXV, asserts that if it lightens, shells are compressed. St. Gregory Thaumaturgus explains this of the Incarnation of Christ: for lightning is the power of the Holy Spirit; dew is the most pure blood of the Virgin Mother of God; the pearl is the body of Christ; whence Sedulius, book II: "The starry burden soon fills the maiden's womb, and the Creator of things was subject to the law of being born: the virgin marvels at her stretched womb, unwed, and rejoices that she shall bear her own parent." In a similar manner, with the Holy Spirit shining forth in the mind, dew, that is pious and heavenly thought, coalesces into a pearl of religious life and virtue. Second, pearls consist of multiple layers, just as heaven consists of various spheres, planets and circles, and the outermost empyrean stands out above all, and embraces and contains all. Thus religious life stands out above all states, and embraces in itself their virtues and gifts. Third, "pearls hold the first place and summit of the value of all things," says Pliny. Thus religious life is nothing more precious and excellent; by which the prudent merchant "sells all that he has, and buys it," Matthew chapter XIII, 46. Cleopatra had two pearls, which were worth six hundred times a sestertius, that is twelve hundred thousand Philippics, according to Pliny, book IX, chapter XXXV, where he also estimates the ornament of Lollia Paulina consisting of pearls at four hundred times a sestertius, that is eight hundred thousand Philippics. In this age the diamond holds first place in price and estimation, the ruby second, the pearl third, the sapphire fourth: I myself think, however, that the opal ought to be preferred to this, says Anselmus Boetius, book II On Gems, chapter XLIV. Fourth, "the pearl is of almost eternal possession," says Pliny: and religious life "is of eternal possession altogether." Again Origen, tract. 13 in Matthew, and Pliny, book IX, chapter XXXV, teach that among shellfish there is one very large, and most beautiful in the pearl hidden within it, which other shellfish follow in troops as if a leader. This the divers hunt before all others; for when it is captured, they easily capture the rest of the troop, and all the pearls enclosed in it. Thus apostolic and religious men follow Christ, and Christ's vicar, namely their Superior, as if a leader in all things. Fifth, concerning pearls: "all value in whiteness, magnitude, roundness, smoothness, weight," says Pliny. They shine so brightly that they have no spot, no blemish. Such is the angelic purity and chastity of Religious. Magnitude denotes greatness of soul, by which they despise all earthly things as vile and worthless, and regard heavenly and divine things. Roundness, that is, a circular and spherical shape, easily movable in every direction, is a symbol of obedience, by which they allow themselves to be turned at the nod of God and their Superior to every place, office, and exercise. Joined with roundness is nakedness, that is, poverty. Smoothness is a polish without any swelling or roughness. This denotes manners composed in all things according to rule and discipline, so that nothing in them exceeds or falls short, nothing that can offend others or be blamed by anyone. Heavier pearls, such as those from the West, are more precious: thus the greater the gravity, modesty and prudence of Religious, the more precious they are. Pliny adds: "Not in ready things," that is to say, It is not easy to find all these qualities together in pearls: thus it is not easy to find all these gifts together in one Religious; but in whomever they are found, this man is rare and exceptional. Therefore an Apostolic and religious man represents Christ, who is the first and most precious pearl, whose divinity is contained in the shell of his humanity; conceived from virgin matter and the dew of the Holy Spirit; supremely white through the innocence of his life, bright through wisdom, round through the possession of all perfection; having the weight of constancy, the smoothness of gentleness and tractable genius, the value of enriching men and adorning the Church both present and future. Again, like Christ, he represents all these gems, though he may excel in one. For he himself is a carbuncle, because he is the light of the world; he is strong as a diamond; delighting the sight as an emerald; generating joy and expelling fear as a sardius; healing the leprosy of sin and wounds as a chrysoprase; helping to bring forth the birth of good works as a jasper; waging war against vices and against demons soliciting them as an onyx; sharpening ingenuity and prudence as a beryl; enduring the file of passions and restraining the flow of the blood of sin as a topaz; putting to flight sadness and evil spirits as a chrysolite; drawing the chaff of inconstant men to itself to burn them in the fire of charity as a chalcedony; expelling the miscarriage of sin through confession as an agate; resisting sleep and drunkenness as an amethyst; putting to flight weakness of soul as a hyacinth; generating spiritual joy as a sardonyx; is of heavenly color and breathes heavenly things in heart, mouth and deed as a sapphire. Sixth, pearls are nourished and grow sweetly and modestly by dew, otherwise if it thunders, the shells abort a swollen appearance without substance, which they call physemmata, says Pliny. Thus a Religious ought to nourish his spirit by prayer, otherwise if he is driven by fear alone, he will have only the external appearance and mask of Religion, not the internal form and substance. Again, according to the quality of the dew which the shell receives, the pearl changes, and from pure dew a whiter one is produced, from turbid a darker one, says Pliny. Thus according to the difference of grace and vocations, a more or less perfect religious life is perceived. Hence some, impelled by God, are devoted to quiet and silence, others to works of charity in hospitals, others to teaching and preaching, others to contemplation, etc. For the Church is the Bride of Christ, in a garment adorned with gold "surrounded by variety." Seventh, they are solid, "and are broken by no fall," says Pliny. Thus Ascetics are solid, tested and tried in all things, so that they are not broken by any temptation or persecution, but stand immovable like the Marpesian rock. Eighth: "Not in ready things," that is, "It is no doubt that by use they are worn away, and their color is changed by negligence; they redden in the sun and lose their whiteness," says Pliny. Thus Religious are worn away by excessive conversation with seculars. If they are raised to Bishoprics and Prelacies, they lose their whiteness. Ninth: "The harshness of vinegar and its force dissolves pearls into decay;" thus Cleopatra dissolved her pearl in vinegar and consumed it. In like manner, the harshness of rancor, anger and envy destroys all the form of Religion in him whom it has infected and corrupted. Tenth: "Pearls grow yellow in old age, and become sluggish with wrinkles; nor does that vigor which is sought consist except in youth," says Pliny. Thus in Religious orders or Religious persons growing old, that first vigor and spirit become sluggish and almost vanish: in order that this may be guarded against, frequent renewal is necessary, so that each one, like St. Francis now dying, may eagerly return to the beginnings of novitiate, of humility and fervor. In a similar manner pearls return to their pristine color, and as it were to youth, namely, as Anselmus Boetius writes, lib. II De Gemmis, cap. XXXVIII: "The upper cuticle being removed. It is removed moreover by the spirit of vitriol, otherwise by powder of alabaster and white coral. The same is done if they are given to doves to devour; or if they are rubbed for a long time with rice and salt. Stains are removed by May dew, which settles on lettuce leaves, if they remain in it for a day, or are anointed with it." Eleventh: "It is a singular grace for a pearl illuminated by clear light to grow red within, and as it were to have a bloody soul." Although Pliny does not have this, nevertheless in modern times, especially in Western ones, the same thing is to be seen. Thus the soul of a Religious is the passion and blood of Christ, so that with St. Paul he may say: "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world." Whence Religious are called crucified by Cassian and other Fathers. Twelfth, the grace and splendor of union consists in unity. For if you cut and divide, it perishes. Hence also union is called this, because in individual shells single pearls, or if there are more, united and undivided ones are found, although Anselm Boethius, book II On Gems, chapter XXXVII: "Great," he says, "pearls are called unions, because they rarely have an equal to themselves in magnitude." Thus the beauty and splendor of religious life consists in concord and fraternal charity: if that perishes, the form and holiness of Religion perishes. Wherefore just as individual pearls are most similar to each other in color, roundness, weight, and other qualities, and are as it were brothers: so also Religious ought to live a like and common life, and be equal and most similar in the observance of religious discipline. For those who wish to be singular and exempt create hatred for themselves and scandal for others. At Rome I heard from a Doctor of Medicine, who had devoted himself to work in many monasteries for many years, that he had learned by continuous experience that those who wish to be singular in food and other things in monasteries have a continual purgatory both of soul and body: whoever wishes to escape this and to live pleasantly and religiously ought to live a common life. And this singularity often proceeds not from infirmity or necessity, but from hidden pride, by which they wish to excel others: just as love of common life is born from humility, by which, even if you are distinguished, you wish to be as one of the flock. The root therefore of religious life, peace, quiet, and holiness, is humility: from which follows love of community, and mutual union, which is the bond of all congregations, indeed the spirit and soul. Wherefore Cassian, book V On the Institutes of Renunciation, chapter XXIII, thus ordains: "Food is to be chosen, etc., which is common to the conversation of brothers and to common use. For whatever is presumed beyond custom and common use, as polluted by the disease of vain glory and ostentation, the most ancient tradition of the Fathers marks." But St. Bernard sharply, sermon 30 in the Song of Songs, attacking these singular ones, true disturbers of union and religious discipline, as well as of their own quiet, on account of four evils which singularity produces: "Spare," he says, "I beseech you, first your own quiet; spare next the labor of those who serve; spare the burden of the house; spare conscience: conscience, I say, not yours, but another's." St. Basil censures the same in the Shorter Rule, questions 129, 131, 132. The same in the Monastic Constitutions, chapter XIX, teaches that the beauty and glory of cenobitic life consists in this, that in it, he says, there are "all things common, minds, thoughts, bodies, and those things by which we necessarily use for worship and sustenance. Common God, common traffic of piety, common salvation, common struggles, common labors, common rewards and contests of the crown, where many are one, and one is not alone, but in many." And St. Chrysostom, homily 38 to the People, speaking of Religious: "One table," he says, "both for those who serve and for those to whom service is rendered, the same dishes, the same garments, the same dwellings, the same life. The small one does not grieve, as if despised, nor is there anyone who despises." Wherefore David deservedly among other wonderful works of God, commends this also with these words: "Who maketh men of one manner to dwell in a house," that is, so concordant, equal and similar, as if many were one. And Sophonias, chapter III, verse 9: "I will restore to the peoples a chosen lip, that they may all call upon the name of the Lord, and may serve him with one shoulder." This is the blessed commonwealth whose idea Plato described, but could not express in reality, in which all things are common and equal: in which Religious as it were soldiers, by this communion as it were by a military testudo, thus unite and fortify themselves, so that they are impenetrable to the darts of all enemies, says St. Basil, chapter XIX cited, indeed they overcome and prostrate all the camps of enemies. See Father Alphonsus Rodriguez, On Perfection, volume III, tract 5 On Obedience, chapter XVI and following. Thirteenth, pearls are perforated so that they may be useful. Thus a Religious, in order to benefit the Church and become a teacher, preacher, etc., must first have his faith and virtue examined, so that it may be established that they are of solid and approved doctrine, equally as of virtue. Finally, Anselmus Boetius in the place cited before: "Pearls," he says, "strengthen the heart and vital spirits; therefore they resist all poisons, plague and decay, they gladden the mind, they remove cardiac and melancholic affections and syncope. They are most useful to those afflicted with consumption, wasting and burning or pestilent fever. They are effective against flows of blood and bowels, they strengthen the brain and nerves, and they dry the tears of the eyes." Thus Religion strengthens, heals, gladdens and preserves the mind, spirit and all the powers. Moreover, what I have said here concerning grace and Apostolic life of the present life, with equal, indeed greater right, applies to the glory of the same in heavenly Jerusalem: for John treats of this literally here, when he says its gates are constructed of pearls. What therefore I have said concerning grace and virtues, the same must be adapted to the gifts of glory and happiness. Let us therefore bear these pearls of Christ, small in humility, precious in value, easy to carry, on our head for ornament; on the forehead, through confession of faith; on the ears, through discipline and obedience owed to God and Superiors; on the neck and breast, through love and taste; on the arm and bracelets, through the exercise of good works; on the fingers and rings, through the gift of discernment of spirits; on the girdle, through chastity; in garment and gait, through modesty and holy moderation of external life, by which we may entice others to honesty and virtue, and to the imitation and following of Christ: thus in heavenly Jerusalem we shall become gates of pearls, and with others whom we shall lead there, we shall shine like pearls into perpetual eternities. Amen. AND THE STREET OF THE CITY WAS PURE GOLD, AS IT WERE TRANSPARENT GLASS. Street, that is, streets: for the city of twelve thousand stadia, it is necessary that it have many streets. Again, streets, that is, the pavement of the streets. For just as in verse 16 he said the city itself, that is, the houses of the city, are of transparent gold: so here he says the same of the streets. Street therefore here is not the forum of the city, as some thought. And so the sense is, as if to say, All the streets, equally as the houses adjacent to them on both sides, are golden and shining. By which thing and symbol is signified the breadth (for street in Greek is the same as broad) of charity, equally and the brightness of the Blessed, namely that their mutual communication, although among themselves they are unequal and unequal in merits and glory, is fraternal, wholly golden and fervent in charity, equally as bright, sincere and clear as glass. For indeed they behold one another's glory clearly, and rejoice and enjoy in it: for through the communion of charity, they mutually transmit to one another the same happiness, as it were a most transparent ray. Moreover Alcazar understands by houses the Blessed, who excel in grace and glory; by street, the common and ordinary Blessed, for example those who lived in infancy or in marriage and died, whose number is great; whence rightly the streets broad and long are compared: for the glory of all is great, excellent and clear as transparent gold, although that of these is greater than that of those. They share this gold from Christ, who shines and radiates in heaven as chrysolite, which is like shining and transparent gold: whence also the Blessed share this from Christ, and become themselves chrysolites, according to that in Philip. III, 21: "He will reform the body of our lowliness, made conformable to the body of His glory." Finally, chrysolite, or transparent gold, is an apt symbol of the happiness of the Blessed: for gold signifies charity, transparent glass the clear vision and enjoyment of God, which makes them blessed.
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22. AND I SAW NO TEMPLE IN IT: FOR THE LORD GOD ALMIGHTY IS THE TEMPLE THEREOF, AND THE LAMB. The Syriac: For the Lord himself, that almighty one, is the temple thereof, and he is the Lamb. Now in heaven there is no temple, first, because in this mortal life there is a place only for oblation, sacrifice and prayer, and consequently for temples, which are destined for this alone. In heaven, however, after the full resurrection, there is a place of the face-to-face presence and enjoyment of God, where namely the Saints always contemplate the Lord face to face, adore and praise him, and in him, as it were in a divine and uncreated temple, obtain a divine and blessed dwelling: so that God is to them a temple, and the presider over the temple, and all in all, as Richard and Primasius say. Second, God has no need of a temple there, and consequently neither do the Blessed, because he himself is a temple to himself. For he is seen by the Blessed in himself and in himself contains all the majesty of the temple, and communicates it, as it were, as "almighty" in its entirety to the Blessed to enjoy and possess. For this is the work of God's omnipotence; nowhere more than in heaven does God manifest his omnipotence. In like manner, the Lamb is the temple of the Blessed, both because Christ as the Word is God, and equal to God the Father; and because as man, his glory of soul and body wonderfully refreshes the Blessed, and by them is worshipped and adored as savior and redeemer. Alcazar compares Christ as man to the Holy Place, but God to the Holy of Holies. Therefore a temple is superfluous in heaven, where the immense clarity of God and Christ holds the Blessed fixed in contemplation of itself. Wherefore Augustine Marlorat wrongly objects this passage to Catholics, to prove that there ought not to be temples in the Church to offer sacrifice to God, since in the new law there is none except the sacrifice of Christ on the cross. For this is a heresy refuted by the use of all antiquity. Moreover, he cites this passage in vain: for John here does not speak of the Church militant, but of the triumphant.
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23. AND THE CITY HAD NO NEED OF THE SUN, NEITHER OF THE MOON, TO SHINE IN IT: FOR THE GLORY OF GOD HATH ENLIGHTENED IT. John saw here, as also in chapter IV, God in the midst of this city, sitting on a sublime and glorious throne, and thence scattering rays like the sun in all directions, and illuminating, gladdening and making glorious the whole city. "The glory of God," therefore, first, can be understood as the light of glory, which illuminates the minds of the Blessed and elevates them to see God. It is called "of God" because it is a gift of God; for from his inaccessible light the Blessed receive light as it were borrowed, as Gabriel Vasquez says, I part., disp. XLII, num. 6. Who nevertheless adds in that place that from this passage it cannot be clearly proved against the obstinate that this light of glory is habitual. For the vision and illumination itself can rightly be called light and clarity. Thus also Louis Molina, I part., Quaest. XII, art. 5, disp. 1. Second, "the glory of God" is God himself, who is uncreated clarity and the most radiant sun of the heavenly Jerusalem. And this is more fitting, because he opposes this clarity to the lamp of the Lamb, of which presently, so that the clarity of God is the very sun of divinity, from which the lamp of the humanity of Christ borrows its light. Third and most fittingly, joining both together, "the glory of God" is God himself most clear, who communicates his clarity, namely the light of glory, to the Blessed. Of this he said in verse 11: "And the light thereof was like to a stone most precious, as to a jasper stone, clear as crystal." And the lamp thereof is the Lamb. — "Lamp," that is a torch, star, or light illuminating and refreshing the bodily eyes of the Blessed, is the most splendid and glorious humanity of Christ, which like the most brilliant moon diffuses light through the empyrean heaven, so that namely the eyes of the Saints through it may behold the glorious humanity of Christ, and other Saints, and all things that will be in heaven, and have their sensible clarity, and the greatest recreation and joy. For as the clarity of God is the sun, so the clarity of the Lamb is as it were the moon of the empyrean heaven. For "lamp" in Greek is λύχνος; and a species of carbuncle is that which is called lychnites. Therefore it appears that the humanity of Christ like a fiery carbuncle and lychnite, nay far more, shines and radiates in heaven. For it was compared to chalcedony, that is a carbuncle, as I said in verse 19. Thus piously and beautifully St. Augustine in a hymn on the glory of Paradise, lib. Meditationum, cap. XXVI, thus exults: The moon does not alternate its phases, the sun, or the course of the stars; the Lamb is the never-setting light of the blessed city.
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24. And the nations shall walk in the light thereof, — that is, toward the light thereof (of the city, namely the heavenly Jerusalem, not however of the Lamb, as is evident from the feminine Greek pronoun αὐτῆς), as if to say: The nations, seeing its light, not in itself, but as if reflected, shall thus be incited by love and zeal for it, that they strive toward it with all their strength; for to walk toward it is the way of those journeying, not of those who have attained. For although the clarity of God illuminates only the city itself and its citizens, yet because it is so great and so abundant, hence it scatters forth from itself a wondrous brightness all around, which seen from afar by those journeying is so attractive to them, that they proceed toward it with all effort; just as the sun before it rises scatters forth certain golden rays through the dawn, which refresh and stir all, so that they long for the rising and sight of the sun. Moreover, that brightness of heavenly clarity which we journeying in this life behold, is the truth and knowledge of heavenly glory, which is proposed and explained to us by Holy Scripture, the Fathers, Doctors and Preachers, and is inwardly presented to and revealed in the mind by God. For this, perceived and received outwardly through faith and hope, seizes our souls with desire for it, so that we aspire to its attainment, namely to that very light of beatific glory, and to God Himself, who is uncreated light, blessing and clarifying His elect. He alludes to Isaiah 60, 3: "The Gentiles shall walk in thy light, and kings in the brightness of thy rising." Where although Isaiah speaks proximately of the light of the Church militant, yet consequently he speaks also of the light of the triumphant. For the militant Church leads and guides us to this, as it were to its end, completion and blessedness. AND THE KINGS OF THE EARTH SHALL BRING THEIR GLORY AND HONOR INTO IT, — not so much that they may glorify and honor it, as that they may be honored and glorified by it. For all the honor and glory of kings is false and fleeting, unless it receive strength, confirmation and perfection, namely heavenly glory, from the court of the heavenly supreme Emperor God. First therefore, "the nations shall walk" and kings "in the light thereof," that is, shall strive toward its light and ineffable splendor; and therefore "shall bring their glory and honor into it," that is, shall direct all their riches and honors, and kingdoms and empires hither, so that they may lead themselves and their subjects to this blessed city; nay rather, they esteem all riches and regal and temporal glory as nothing compared to the eternal; many also, like Josaphat with the Damascene, Carloman, Charles the Fifth, etc., shall lay them down, so that they may proceed more readily to the heavenly city, which they desire with all their wishes. Secondly, "all glory and honor," that is, all heroic and glorious deeds, and merits shall bring into heaven, first, so that they may praise God, and render thanks to Him as author and giver; secondly, so that they may obtain their reward; thirdly, so that they may gladden the other Blessed. Finally, whatever shall be glorious and great among the Gentiles, namely kings and princes, likewise the wise and the wealthy, shall be brought into the heavenly Jerusalem, and they themselves shall bring into it all their virtues, their wisdom, their talent, all their gifts. Thus Primasius, Rupertus, Viegas and others. For by these words is signified the frequency, nobility and wealth of the heavenly Jerusalem, as if there shall be a market and commerce of all things and goods. For he alludes to Isaiah 60, 11: "The strength of the Gentiles shall come to thee, and their kings shall be brought unto thee. The glory of Libanus shall come to thee. The fir tree, and the box tree, and the pine tree together, to beautify the place of my sanctuary. And I will glorify the place of my feet. The sons of them that afflicted thee shall come bowing down to thee, and all that slandered thee shall worship the steps of thy feet. And shall call thee: The city of the Lord, Sion of the Holy One of Israel. Because thou wast forsaken, and hated, and there was none that passed through thee, I will make thee to be an everlasting glory, a joy unto generation and generation." Just as indeed we see these very things brought to Rome from all sides by princes and peoples for the sake of piety. For Isaiah speaks literally of the Church militant, whose head is the Roman Church; anagogically, of the triumphant. But John here speaks literally of the triumphant. Alcazar adds another sense, as if to say: Many kings also shall bring their riches into heaven, while they despise them for Christ and distribute them to the poor, or even spend them in the service of divine worship. For by that means the riches of the world can be transferred to heaven and endowed with eternity.
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25. AND THE GATES OF IT SHALL NOT BE SHUT BY DAY: FOR THERE SHALL BE NO NIGHT THERE. — Isaiah said in chapter LX, verse 11, concerning the Church militant, that its peace and security would be so great that its gates would not be shut day and night, as we always see them open here in Rome; but John says: In the heavenly Jerusalem "the gates of it shall not be shut by day; for there shall be no night there," as if to say: When I mentioned the closing of gates, I remembered the day only, not the night, because there will be no night there. Thus Alcazar. Secondly and more genuinely, as if to say: The gates thereof shall not be shut by day, that is, at the end of the day, when night and darkness are already approaching: for then gates are accustomed to be shut for fear of enemies; but in heaven they shall not be shut, because there will be no night there, nor any enemy, nor any fear, but the greatest peace and security. And so τὸ ἡμέρας, which our translator renders "by day," is the same as, during individual days at night, as is customary, which the Hebrews call דבר יום ביומו debar iom beiomo, that is, the matter of the day in its day, that is, on any day at the appointed time. Again, by this perpetual opening of the gates is signified that all nations and kings have a constant access into it. FOR THERE SHALL BE NO NIGHT THERE, — as if to say: Lest anyone, from the fact that in verse 23 I made mention of a lamp, should suspect that there will be some night in heaven which needs to be illuminated by a lamp, I assert that there will be no night there, but one perpetual and eternal day, since in it the sun of divinity perpetually shines, and the lamp, that is the torch and moon of the humanity of Christ, gleams. Beautifully St. Augustine in Sentent., no. 37: "The joys of the eternal city," he says, "are eternal, and the perpetuity of standing days is infinite and will neither vary nor pass away, because they will enjoy unchangeable peace, whose will be all good, even those things which are done by individuals."
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26. AND THEY SHALL BRING THE GLORY AND HONOUR OF THE NATIONS INTO IT. — What he said in verse 24 concerning kings, he says here concerning the nations, namely that all shall bring their gifts, arts, talents, sciences, prudence, etc., and likewise all the works and merits of their virtues into heaven.
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27. THERE SHALL NOT ENTER INTO IT ANY THING DEFILED. — He had said that the nations would bring their glory into it; now lest anyone should understand this of all nations without exception, even the unfaithful, the wicked and the infected, he adds that he is speaking only of the faithful, the pure and the holy. Moreover, "any thing defiled," that is, anyone defiled. He uses the neuter gender by Grecism. For the Greek ἔθνος, that is, nation, is of neuter gender. Whence the Arabic translator renders it: There shall not enter into it a liar, practically, that is, an impious, unjust one. He alludes to Isaiah LX, 21: "Thy people all just." And chapter LII, verse 1: "There shall no more come into thee the uncircumcised." Whence he adds: "But," that is, only those "who are written in the book of life of the Lamb," concerning which I have spoken in chapter III, verse 5, and elsewhere. Morally, learn here how much one ought to strive for purity, since no impure person, indeed no holy person having even the smallest stain, is admitted into heaven: which God has more than once confirmed by examples. For St. Anno, Archbishop of Cologne, beheld in a vision St. Heribert, Arnulf, Bardo and other Bishops in glory, and among them an august throne prepared for himself; and when he attempted to ascend it, Arnulf forbade him, saying that he could not be admitted into this glorious assembly, because a foul stain would defile his garment. This stain was the memory of the injury inflicted upon him by the citizens of Cologne, who had expelled him from Cologne. Awakening therefore, he repented, and absolved the citizens whom he had excommunicated and despoiled of their goods, and restored their goods to them. Thus Lambert of Schaffhausen in Hist. German., in the year of the Lord 1075. St. Gertrude saw the soul of her deceased sister assisting Christ, but somewhat sad, and with downcast face, and praying for her she heard from Christ the reason, namely a stain which was to be expiated by her, as God's justice required, and Christ added: "In this my spouse most willingly consents to my justice, and when she shall be fully purified, she will most joyfully enjoy the glory of my divinity." At these words of the Lord she assented with a benign countenance. At another time she saw the soul of a certain Religious withdrawing herself reverently from Christ, although he was inviting her. And when Gertrude asked her: "Why do you withdraw yourself from the embraces of so lovable a spouse?" She answered: "Because I am not yet purified, but still some stains render me unfit. Even if the way to heaven were completely open to me, I myself would nevertheless (as justice dictates) willingly withdraw myself, since I know that I am not yet suited to so glorious a spouse." Thus narrates Louis Blosius, Abbot of Laetus, in Monile spirit., chapter XIII. St. Germanus, Bishop of Capua, saw in the baths of Puteoli the soul of Paschasius, a Deacon of the Apostolic See, being tormented and purified from stains, and asking from it the reason, he heard: "For no other reason am I assigned to this penal place, except that in the time of the schism of Laurentius, I felt against Symmachus the Pope." Thus St. Gregory, lib. IV Dialog., cap. XL. Who also in cap. LV narrates that the soul of Justus, his monk, expiated in Purgatory for thirty days a stain of ownership, by which he had secretly kept three solidi for himself during his life.
Machine translation from the Latin, not reviewed.
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… the liberation of creation from the slavery of corruption (Rom 8:19-22) and especially of the destruction of the effects of sin and of the last enemy, death, "when God will be all in all" (1 Cor 15:25-28, 54-57). St. Peter (2 Pet 3:13) and St. John (Rev 21:1) make allusions to "new heavens and a new earth" in which justice will dwell. …
… 3:1), which is a "rest" identical to the "rest of God" (ibid. 3:1-4:11). The faithful are journeying toward the "City of the living God" (ibid. 12:22; 13:14), the "higher" Jerusalem (Gal. 4:26) or the "new" or "heavenly" Jerusalem, bride of the Lamb (Apoc. 21:1-22:5), overflowing with the resplendent glory of God, the synthesis of every "ineffable gladness" (Dante, Par., XXVII, 7). In Purgat., XXXII, 102, Dante shifts the allegory to a heavenly …
21:3
Tabernacle (Tent) of Meeting (Hebrew 'Ohel, usually followed by Me'eth: "Tabernacle of Convene")
… In the court, finally, there were the altar of holocausts and the bronze basin ("sea"), with a stand for the water of the ablutions of the officiating priests (Ex. 30:17-21; 38:8). The symbolism of the T. is evident (cf. Heb. 8-9; Rev. 13:6; 15:5; 21:3). Each object had its own symbolism.
21:4
… Sadness amid the laughter of the world's revelers, shunned and hated by Jews and pagans, will be transformed into joy (Jn. 16:20-22; II Cor. 7:10; I Pt. 2:19; Apoc. 7:17; 21:4). The Messiah comes to console the afflicted (Is. 61:2 nāḥam, Septuagint τοὺς πενθοῦντας; cf. Is. 25:8). As a condition of eternal happiness, the cross of Christ already brings "peace …
III. PROPERTIES AND DOCTRINE OF THE RISEN BODIES. - The bodies of those who will rise again will enjoy natural and preternatural prerogatives, called proprietates: a) immortality (a preternatural prerogative), explicitly asserted in 1 Cor. 15:53; Lk. 20:35; Rev. 21:4; also for the bodies of the damned; b) integrity (a natural prerogative), which implies the restoration of the members (cf. Denz-U, 207), the distinction of the sexes (cf. St. Jerome, …
21:12
… "Then your people shall be saved, whoever is found written in the book of life" (Dan. 12:1; cf. Ex. 32:32 and Ps. 69 [68]:19; the identical image is found in Apoc. 3:5; 17:8; 21:12). What is also emphasized in the Old Testament is that God freely chose the Hebrew people in preference to others, just as no less freely he chose among many others Abraham, Isaac, …
… era, in which Anna of the tribe of Asher is remembered, and Paul of Benjamin (Lk. 2, 36; Rom. 11, 1; Phil. 3, 5). There is also talk of the 12 tribes of Israel, to mean the totality of the chosen people in the messianic sense (Mt. 19, 28; Rev. 7, 5 ff.; 21, 12 ff.; cf. Ezek. 47, 13-48, 35). Giovanni Rinaldi
21:14
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… John sees (Rev. 21, 14) the wall of the new Jerusalem "which had twelve foundations and on them were the twelve names of the twelve apostles of the Lamb." The choice of the "twelve" thus has close connections …
21:22
… Lord (Ps. 83:2-5). In the economy of grace "the true worshipers worship the Father in spirit and truth": the building of the Temple becomes a spiritual exercise, man a living temple of God (II Cor. 6:16), and God himself the temple of his elect (Rev. 21:22-27). The assiduous remembrance of the presence of God being, as can be seen, a living exercise of hope, it is found in various ways at the beginning of every kind of spiritual perfection …
21:23
… Deus illuminabit illos" (Rev. 21, 23); "Similes ei erimus, quoniam videbimus eum sicuti est" (I Jn. 3, 2); there is an allusion to a deiformitas (similes erimus) as a disposition elevating the intellect to the vision …
21:27
… Christ would be conquered by evil; a kind of hypocrisy would be introduced even into God, if, while declaring us without guilt and without misery, our interior were full of them; moreover, it would not be true that into heaven "nothing unclean shall enter, nor anything that produces abomination" (Rev. 21:27), if the one who enters were not substantially different from the sinner.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.