And our even-Christian as ourselves, is that we should not think, nor say, nor do against our even-Christian, otherwise than we would they did to us. So it befell that this lady heard tell of the great courtesy and of the great largesse of King Alexander; and anon she loved him for his noble gentleness and for his high renown. And he waxeth not,[229] but is; for otherwise is the Son of the Father, and otherwise is the Holy Ghost of the Father and of the Son. This might I not do except he had given it me. The following passages will suffice as examples, both of the doctrine to which objection might be made, and of the vindication offered. Nor she knoweth naught but him, nor she loveth but him, nor she praiseth but him, for there is but he. How did the MS. reach England? Him so high and me so low that I might no more from thence rise, nor help of myself have, and that was best. This is the established state that later writers call Spiritual Marriage. Now I shall tell you the beholdings that I had in this life, that is aforesaid. Because of the sufficiency that they have in their doings, this people, saith Love, be called Kings; but this is a being where everyone is blinded but, without fail, those that have two eyes take them[208] for servants, saith this soul, but that is without their knowing. He thinketh not, why then should I think? And he that is dead of love, saith Love, feeleth neither reason nor nature, so that this soul willeth none of all the states of Paradise, though men laid them all in her choice. If you know perfectly your naught,[155] you shall do naught. The soul describes the last stage of her spiritual journey, the nature of the fierce conflict to which Love puts her love, and the final issue. The Mirror of Simple Souls is a treatise of some 60,000 words, on the progress of the soul from the earlier stages of the spiritual life to its highest and rarest experiences. The Son of God is my mirror in this, for God the Father gave his Son our Saviour to be an ensample to us. Also, she is naked from her body, for as the skin [of an animal] is made naked of bodily clothing, right so is her spirit naked from her body, so that it is not in the body, for the sensuality of her body is worn away and delivered by divine works. . Yes, without doubt, he is all might, all wisdom, and all goodness: our Father, our brother and our true friend; he is without beginning and shall be without ending, he is without comprehending but of himself, and without end was, is, and shall be, three persons and one God only. And nevertheless, as simple as I was, Will anon took me Love to love. These commandments be to all needful to salvation, of less life may none have grace. And this Being giveth her being without knowing nor feeling, nor willing any being, but only the ordinance of God. [242] And if she had, saith Love, she would be for herself and with herself, and not for me nor with me at all. And if I had the same that ye have, with the creation that ye have given me, and might also well do my will, as I do of the will that ye have given me: and also if I had this, that I were equal unto you save in this, that I might change my will for other than for me, ye should not do this, since ye would it without any of your goodness these three points that be right grievous to grant. He lacks naught; then, I lack naught, and this point taketh from me the love of myself, and giveth me him without mean and without withstanding. And I see that I know myself, and that taketh from me also the knowing of myself, for otherwise might I no knowing have of myself., This is sooth, saith Love, what you say, Lady Soul. So then, heretics may not it attain, for their sensuality will not suffer it. And the light of the opening of this book hath made me find mine [own] and to dwell in that. This I shall tell you how and for why and in what? Now, of the Father and of the Son is the Holy Ghost, one person in Trinity. [219], This soul, saith Love, that liveth of the life of glory, is alway without-her., O Love, saith Reason, when is this soul without-her and when is she with-her?, She is without-her, saith Love, when she is in nothingness, neither in God, nor in herself, nor in her even-Christian, but in the naughting that this far night worketh in her. O God, say the Virtues, Lady Love, who shall bear us witness, of this that you say, that those who live all by our own counsel, perish? But I have found few of gentil-in-being and fewer of them that be in freedom without fail, of which this book speaketh, that have one sole will that fine love maketh to have; for fine love maketh to have one only will and one love. Now, Reason, saith Love, why wilt thou that I call or summon this soul to hear of God, all that may be said?, For this, saith Reason, that she may dwell in her being of innocence without moving to hear you speak.[139], And shall I tell thee a truth? saith Love. [212] And so they are, without fail, as compared to the free being of the Settled, that never move. And therefore see we ourselves, that we have naught of ourselves; see we also this, without knowing of ourselves. In this ineffable and unthinkable way man merits to become of God, yet not God, for that which God is by nature, man is by Grace.. It may not be that time lost may ever be regained, and as oft as I have retired or with- drawn myself from loving and knowing and lauding and thanking you, so many moments of time I have been idle, and into these great defaults I am fallen. Topical questions and allusions are frequent; the chief characters are often Amour, Raison, Courtoisie, Jolive Pense. He had never mother that of this can speak. Thus it is right, saith she, that all things be hallowed to me, even as all things be made for me, and for this I take it, as for mine, without challenging. She was burnt at the stake for heresy in Paris in 1310 after a lengthy trial, after refusing to remove her book from circulation or recant her . Lady, what would your thought [think] of them for this?. She passeth the sea to gather the shoots[259] of the high cedar; for none taketh nor attaineth to this cedar unless they pass the high sea, in naughting their wills unto the waves. His chief sources seem to have been St Augustine, Clement of Alexandria, Dionysius the Areopagite, with the commentaries of the Victorines. The soul describes her own rapturous protestations to Love, and is brought up sharp by three penetrating claims for which she was unprepared. So say none of the Masters of us,[209] say the Virtues to Love. This has been admirably analysed by Dom Justin McCann, in his Introduction to the Cloud of Unknowing, in this series. And therefore I will naught. Her lot hath this of freedom, ended of every cost; there hath she her full purity. Now, since I am all evils, and he is all goodness, it behoveth me to have all his goodness before all mine evil be stanched, nor with less may not my poverty be sufficed. They swim into the retina, to be instantly classified by experimental knowledge, and most speedily dismissed in the search for the ultimate, ever-increasing joy of the mountain ranges. But yet more, saith Love, in order to increase the joy and the sorrow of the soul, and to remind her of all her graces. He is not praised by any direct and conscious effort of the soul, but by indirect modes of love and praise, of which the soul is largely unconscious. I tell you, saith Truth, that the humanity of Christ Jesu neither cometh nor goeth. And how may this be? saith Temptation. You have given to my soul the vision of the Father and of the Son and of the Holy Ghost, that my soul shall see without end. quote the Authors Prologue Ego creatura, at the end of the text, but without any indication that it forms an epilogue or a misplaced prologue. Ye have something heard there, he said, I hold all thing that was and is and shall be; I am of all goodness fulfilled, take of me what ye will; if ye will have me all, I unwill it not, saith my friend, how seemeth it you of me? For [concerning] one thing well done; if God desired a greater good which a creature might do, if it were asked [of him] and he do it not, he sinneth. And when the soul hath deeply tasted this love, so that this love of God worketh and hath his usages[41] in her soul, then the soul is wondrous light and gladsome, and that is no marvel, for the sweet taste of love driveth out from the soul all pains and bitterness and all doubts and dreads. When Dr. Romana Guarnieri, in a letter to Osservatore Romano (16 June 1946), announced her discovery that Margaret Porette (d. 1 June 1310) was the author of The Mirror of Simple Souls, certainly a major French document of pre-Reformation spirituality, a sensation was created in the academic world.Although The Mirror is one of the few heretical documents to have survived the . I have said before, saith Love, that men dare not speak openly of their usages; without fail, no! Gloss this if ye will, if ye can; and if ye cannot, ye must leave it. Then hath this soul in her, saith the Holy Ghost, the treasures fulfilled of the Trinity and enclosed within her., Now since it is thus, saith Holy Church to the Holy Ghost, it behoveth the Trinity to dwell and live in her., This is right, saith the Holy Ghost, for as much as she is dead to the world, and the world dead to her, that the Trinity [should] inhabit her.. The treatise addresses thirty-five extracts from the Mirror which are refuted as errors. Reason, saith Love. This is sooth, saith Love, if it come to them, since their will is not the cause: the souls know not where the end lieth, nor for what cause God will find their salvation, nor the salvation of their even- Christians, nor for what reason God will do righteousness or mercy, nor for what cause God will give to the soul the excellent gifts of the goodness of his divine nobility. And if we do this, to our power, we shall come to this, that we shall have it all, by putting out of us all thoughts of partie, all works of perfection, and all demands of Reason. And forasmuch as I will naught, saith this soul, I am a solitary soul, and separate from myself,[197] and all free. I encumber myself with writing these words, but thus I take my recourse to come to my strength and succour and to my last crowning crown, of the being of which we have spoken of; which sitteth all in freedom, that is, when a soul resteth in pure naught without thought; for till then she may not be free., Ah God, saith Reason, what do they that be in being, above their thoughts?, They marvel themselves,[318] saith Love, of him that is in the mount of their mountain, and they abash themselves of the same, that is, of the deepness of their valley, by a naught thinking, which is shut and ensealed in the most pure and secret closet of this excellent soul. 85. The book is divided by all the scribes into long sections, approximately the same, but Bodley further subdivides into chapters, and in a late fifteenth-century hand there are added analyses of the subject-matter of these chapters, written on small scraps of paper and pasted in the margin opposite the capital letters which denote the chapter divisions. And thus she suffereth Love to work in her; therefore this, that Love saith, that these souls desire not masses nor sermons, fastings nor orisons, it should not be so taken that they should leave [them] undone. This gift is given, saith Love, sometime in a moment of time. And then this I said to him, that if it might be that he might will that another loved me more than he loveth me? The Mirror is a theological treatise which analyzes how love in human beings is related to divine love, and how the human soul by means of this relation may experience a lasting union of. Now may ye understand how my wickedness causeth [me] to have his bounty by choice, for my necessity. Oh I was then your servant, but now I am delivered out of your thraldom. Now am I, saith this soul, wrought of him without myself, for work passing me and the strong works of virtues, they for me and I for him, till I be in him. M. Now understand by nobleness of understanding the gloss of these words. So that Reason and the other virtues were ladies and mistresses over the soul. I owe it not;[20] it sufficeth me that it is [so], wherein I may know the divine wisdom. Though these self-seeking souls were rapt into the Trinity every day, yet they do not understand anything; it is nothing compared to the simple dependence of not-knowing and not-willing., This extremely obscure passage seems to be a plea for free will. web pages This edition of The Mirror of the Simple Soul was originally published in 1927. If we wit it not now, we shall wit it when the body our soul leaveth.. The unity of the mind with God, in the man who keeps his heart raised to heaven, is the state of the perfection of the will which tends towards God. For in him who that hath two purposes at one time, the one lessens[134] for the other. This means, he saw God who is paradise; for paradise is not [any] other thing than to see God. And through this I am the salvation of creatures and the glory of God.. I wot[39] well your service is too travailous. And among you, actives and contemplatives, that to this life may come, hear now some crumbs[27] of the clean love, of the noble love, and of the high love of the free souls, and how the Holy Ghost hath his sail in his ship. The Father is substance enduring. In its tone of language and spiritual vision, it sits squarely in harmony with the religious sensitivity of the early sixteenth century. Then is his bounty mine by the cause of my necessity and for the justice of his pure bounty. With whom, then? saith Reason, which-would-by-asking-learn. Amen. This we believe perfectly, without doubt, Lady Love! say the Virtues. No more is this soul encumbered of anything that she doth, than is her angel of the keeping of her. Love, Virtue, Reason, Holy Church, etc. And because of this peace, the soul liveth in the world without grudging of conscience. But she is settled in the fifth state[217] with her Beloved, there faulteth her nothing. There is no indication how far he has paraphrased and interpolated the original. Thus I shall tell you how I relinquish you and me and mine even-Christian, everyone, in witting of your divine wisdom, in the streams of your divine might, in. The Cambridge MS. belongs also to the mid-fifteenth century. . The least part of his bounty is so great, in sooth, that men might compare, by manner of speech, all that they could, it should be naught in regard to the greatness of the least part of his bounty. This soul, saith Love, hath so great faith in God, that she hath no dread to be poor, for as much as her love is rich; for faith teacheth her that right so as she hopeth of God, right such shall she find him, and thus hopeth she. And thus doeth God of his bounty in his creatures, his divine works. [337] So may not the virtues be against virtues, but above them. Oh, what a sweet meaning [is this]; for Gods love understand it all! And also it saith, that this soul hath all, and she hath naught; she wotteth all and she wotteth naught; she willeth all and she willeth naught. This soul findeth none that calleth her, nor none that she answereth to, nor her enemy hath no more answers from her., This is right, saith this soul, since I draw God to me, it behoveth that he support me. Reason judgeth after that which she knows. And because the fifth estate, of which this book speaketh, hath naught of will, the soul dwelleth there, after the work of the far night. And if it so fall that he gaineth much of his master, and learneth so well that he is more rich and more wise than the master, and is held better and more worthy than he be, then he that was master to him, seeth for certain that he that was his servant is more worth, and is more able[105] in all manner ways than he, and dwelleth with him for to obey to him in all. I love better in sooth, by an hundred thousand fold, saith the soul, one of the abundant goods that dwell in him, than I do the gifts that I have and shall have of him in possession. This is not to be understood that this soul prayeth never, but in sundry practices that she hath, she prayeth never as thus. He held a middle course steadily between the extreme Thomism of the Dominican party and the hostile opposition. . This is an high, heavenly ravishing, which is a swift opening and an hasty shutting. The most is the greater part of God, unknown and unknowable; the soul loves better the infinitely greater hidden Deity than that small part of him of which she has had experience. When that his precious soul was glorified, as soon as she was knit to the body of the manhood and to nature divine in the Person of the Son, there dwelled in him pity and courtesy. Now worketh love in her without her, so that no dis-ease with her may dwell. For in this, that he hath given me free will, of his pure bounty, he hath given me all if my will will it; he holdeth nothing from me, I am thereof sikker. And if you may not perfectly come to knowing your naught, that is, [the] truth as far as you are able, then it behoveth you to do something in truth, according to the best that you may do, or you shall destroy, saith Love, that same thing which you have conceived in your spirit. This anyone may say! And I am cause of that. These be two contrary words as meseemeth, saith Reason; I cannot understand them., I shall satisfy thee, saith Love; this is the truth, that this soul hath taken leave of virtues, as concerning the exercise thereof,[104] and of all the desires that they ask; but the virtues have not taken leave of the souls, for they are always with them and perfectly obedient to them. Ye that be in being and stand without default, nothing ye say. Modern words from a 13th C mystic. MS.properties probable translation of O.F. From these two cometh the love amiable of the Beloved in souls. And if I had not loved myself, the answer had been swift and light, and always it behoved me to answer, if I would not lose myself in him, for which mine heart suffered so great distress.. Lord, ye be all might, all wisdom and all goodness, without beginning, without comprehending, without end, and I am all feebleness, all foolishness and all wickedness, without beginning, without comprehending, without measure. Also a spiritual state. We cannot determine whether these analyses belonged to the earlier MS. of the book, but it seems improbable, for there is no indication of them either in the British Museum or Cambridge, or the Latin MSS. We be excused, provided we believe you by the understanding that we have; for we be made of you, to serve such souls., Oh, without fail, saith this soul to Virtues, it is well said, men may well believe you, and therefore I tell you, saith this soul, and all those that hear this book, that whoso serveth a poor lord, since a long time, poor allowances shall he have, and little wages. 184, pp. MS. short; in holding back their conscious reflections upon their state. Ye, Lord, have loved me and have done and shall do; with all your power, as Father ye have loved me and have done and shall do; with all your wisdom, as Son and brother, ye have loved me and have done so and shall do with all your goodness, as friend. In sooth, saith Love, but the Trinity hath in him no dis- ease for such displeasing, no more hath this soul that in him is set and by him led. Just as God hath will, so we have will that we may be more free, but it proceeds from his goodness and power; but Gods will is an attribute of his power and freedom. And will it he must, for I will not but only what he willeth in me; and what he willeth that I will. She hath nothing withholden in naughting of herself; it is enough that he is. And if I shall say sooth, so beastly I was in the time that I them served, that I may not with mine heart declare it. Further, the soul enlists sympathy and borders upon pride, when she thus enlightens others she beggeth of them for whom she does it., The soul disencumbered of her selfhood sees God and lives by the power of the life of glory without intermediary means. This paper examines Marguerite Porete's Mirror of Simple Souls in light of sources that reveal the educational culture and intellectual activities of informally organised women's religious communities in northern France, Flanders and other regions associated with the beguine movement. [214] Therefore it may well be said, that they be little that often ask, but those be lords that nothing ask nor crave, for all beings, whatever they be, are but as strong as a reed,[215] and a default as compared to the sovereign Being of naught-willing; where the free in their right being may not remove, nor will, nor nothing ask, for nothing that men may do; but give all that they may, to love truly and keep., Ah, God, saith Reason, what thing hath aneantised[216] these souls?. These souls, saith Love, that such be, have so long led in love and in obedience of virtues, that they be become free.. M. This is an usage in Loves game, by which these souls have then so clear sight in divine beholdings, that it seemeth to them that all which they or others say, it is but gabbings in respect of the high goodness and great nobleness that is in God; which may not be known except by himself for the magnitude of greatness. Now I have given him all, so that I have not whereof to give: it seemeth well by this that I would gladly give him if I had anything to give. And the hid treasure of his sole goodness hath so, in inwardness, annihilated her,[164] that she is dead to all feelings both inward and outward, so that such a soul doth no more works, for God nor for her soul. It is the eagerness which is blamed. Praised is Martha, but more Mary. First, when creatures give themselves to perfection, they set all their desire and all their purpose[47] in these points aforesaid, and all their labour by fervour of love, in which they work and [take the] lead. For by right, the contemplatives should pass the state of scholars, as masters of divinity be passed schools. So that this soul sitteth without moving herself, in the seat of peace, in the work of life, in virtues of good conscience, and in freedom of perfect charity; thus is she all free. Here ye have, saith this soul, some beholding how I complained for to disencumber myself and for to find the way that I complained of when I was marred. And these pains and passions be not only in the exercise of the spirit, by putting away vices in getting of virtues, but they be also of bodily exercise by commandments of virtues and by counsel of reason; to fast and wake, and to do penance in many sundry wises, and forsake all her own pleasures and all lusts and likings; and in the beginning of all this, it is ofttimes full sharp and full hard. Love amiable of the Beloved in souls their sensuality will not suffer it, ended of every ;. 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