S. Bonaventurae Bagnoregis

H. R. E. Cardinalis &
Doctor Ecclesiae Universalis

COLLATIONES
DE SEPTEM DONIS SPIRITUS SANCTI

COLLATIO VI

DE DONO FORTITUDINIS

Collatio Secunda

St.. Bonaventure of Bagnoregio

Cardinal of the Holy Roman Church & Doctor of the Universal Church

CONFERENCES ON THE SEVEN GIFTS OF THE HOLY SPIRIT

CONFERENCE VI

ON THE GIFT OF FORTITUDE

Second Conference

1. Mulierem fortem quis inveniet? 1 etc. -- Ora pro nobis, quia mulier sancta es 2. Verbum ultimum fuit verbum sacerdotum ad Iudith; et potest esse verbum nostrum ad Virginem gloriosissimam, quae plena est sanctitate et gratia, ut oret pro nobis ad obtinendam gratiam et sapientiam: sapientiam ad cognoscendam veritatem, et gratiam ad faciendam veritatem. Ista duo debemus petere a Deo. Ad hoc venimus ad sermonem, ut intellectum bonum habeamus et affectum poenitentiae reportemus. Sed indigemus prece ad hoc; et quia sumus hebetes et tardi, ideo indigemus suffragio Virginis gloriosae, ut per eius suffragium imploremus divinum auxilium, quod possimus aliquid dicere, etc.

1. A strong woman, who will find (one)? 1 etc.. -- Pray for us, because you are a holy woman 2. This word was the word of the priests to Judith; and it can be our word to the Most Glorious Virgin, who is full of sanctity and grace, that She may pray for us to obtain grace and wisdom: wisdom to know the truth, and grace to do truth. Those two we ought to seek from God. For this purpose we come to talk, to have a good understanding and bring back an affection for penitence. But we need prayer for this; and because we are dull and tardy, for that reason we need the moral support [suffragio] of the glorious Virgin, to implore the Divine Assistence through Her moral support, so that we may be able to say something (worthy of Him who lives and reigns ....).

2. Mulierem fortem etc. In sero tangebamus verbum illud, quod est Salomonis ad Virginem gloriosam, in quo commendat eam a tribus: primo, a spiritualis fortitudinis robore; secundo, a supernaturalis conceptus fecunditate; et tertio, a salutaris consilii discretione. -- Et recte coniunguntur ista tria: quia robur fortitudinis spiritualis initium fuit supernaturalis conceptus, et donum consilii fuit quasi complementum, quia illa Virgo, quae debebat concipere Christum, Dei Filium, Dei virtutem et Dei sapientiam 3, debuit esse fortis et sensata; fortis virtute et sensata per sapientiam. Et ideo Sapiens, volens explicare de conceptu Virginis, praemittit de spiritu fortitudinis et subiungit de dono consilii, quia illa, super quam debuit requiescere spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis et spiritus timoris Domini 4, debuit esse repleta spiritu septiformi donorum Spiritus sancti, specialiter vero spiritu fortitudinis et consilii.

2. A strong woman etc.. In the evening we touched upon that word, which is from Solomon to the glorious Virgin, in which he commends Her for three things: first, for strength of spiritual fortitude; second, for fecundity of supernatural conceiving; and third, for discretion of salutary counsel. -- And rightly are those three conjoined: because the strength of spiritual fortitude was the beginning [initium] of the supernatural conceiving, and the gift of counsel was as its complement, because that Virgin, who ought to have conceived Christ, the Son of God, the Virtue of God and the Wisdom of God 3, ought to be strong and gifted with sense [sensata] through wisdom. And for that reason the Wise man, wanting to give an explanation [explicare] of the Virgin's conceiving, speaks first [praemittit] of the spirit of fortitude and speaks afterwards [subiungit] of the gift of counsel, because She, over whom there ought to rest a spirit of wisdom and understanding, a spirit of counsel and of fortitude, a spirit of knowledge and of piety, and a spirit of the fear of the Lord, ought to (Herself) be filled full with the spirit of the septiform gifts of the Holy Spirit, but especially of the spirit of fortitude and of counsel.

3. In hoc autem, quod dicit: Procul et de ultimis finibus pretium eius 5, intelligitur Virgo gloriosa commendari a supernaturali conceptus fecunditate. Hoc non habeo ex me, sed Bernardus dicit: "Si nostra et omnium salus, si innocentiae restitutio posita est in manu mulieris; necesse est, ut fortis mulier quaeratur, quae ad tantum opus est necessaria"; et subdit: "Non de terra, non de caelo propinquo, sed a summo caelo eggresio eius" 6. -- Procul igitur et de ultimis finibus pretium eius. Hoc est pretium, de quo dicit Apostolus: Empti estis pretio magno; portate et glorificate Deum in corpore vestro 7. Quod pretium illud sit magnum, dicit apostolus Petrus: Non corruptibilibus auro vel argento redempti estis de vana vestra conversatione paternae traditionis, sed pretioso sanguine quasi Agni immaculati et incontaminati 8. Hoc debuit esse pretium magnum, quo redimi debebat totus mundus et totum genus humanum: quia homo satisfacere non potuit, quia nullus homo potuit valere omnes homines, nec creatura aliqua. Nihil fuit sufficiens ad redimendum totum genus humanum, nisi haberet humanam naturam et naturam super omnem creaturam; ergo oportuit, quod haberet naturam divinam et humanam.

3. In this, moreover, which he says: Far off and from the last ends her price 5, the glorious Virgin is understood to be commended for the fecundity of supernatural conceiving. This I do not have on my own authority [ex me], but (St.) Bernard says: "If our salvation and that of all (men), if the restitution of innocence has been placed in the hand of a woman; it is necessary, that a strong woman be sought, who is necessary for so great a work"; and he adds [subdit]: "Not from the earth, not from the sky nearby, but from the highest heaven Her stepping forth" 6. -- Far off therefore and from the last ends her price. This is the price, of which the Apostle says: You have been bought at a great price: bear and glorify God in your body 7. Because that price is great, the Apostle Peter says: Not with the corruptible things of gold and/or silver have you been redeemed from your vain comportment of (your) fathers' tradition, but with the precious blood as if of an immaculate and unpolluted Lamb 8. This was the great price that was owed [debuit esse pretium], by which the whole world and the whole human race ought to be redeemed: because man could not satisfy, because no man could be worth all men, nor could any creature. Nothing was sufficient to redeem the whole human race, unless one had a human nature and a nature above every creature; therefore it was proper, that He have a divine and a human nature.

4. Illud pretium ubi invenietur? Certe nusquam nisi in utero Virginis gloriosae. Unde Isaias: Ecce, Virgo concipiet et pariet filium, et vocabitur nomen eius Emmanuel 9. -- Emmanuel interpretatur nobiscum Deus. Non decebat Virginem habere filium nisi Deum, nec Deum habere matrem nisi Virginem. Procul et de ultimis finibus est, quia in ipso coniunctum est summum cum infimo, et primum cum ultimo. Pretium illud procul est, quo redimitur totum genus humanum; quia redimitur infimum, ideo et summum; quia redimitur ultimum, ideo et primum. Homo inter creaturas ultimo creatus est 10.

4. That price where will one find it? Certainly nowhere except in the womb [utero] of the glorious Virgin. Whence Isaiah: Behold, the Virgin will conceive and will give birth to a son, and His name will be called Immanuel 9. -- Immanuel is interpreted "God is with us". I was not fitting that the Virgin have a son except God, nor that God have a mother except the Virgin. Far off and from the last ends is He, because in Him there is conjoined the highest with the lowest, and the first with the last. That price is far off, by which the whole human race is redeemed; because the lowest is redeemed, for that reason also the highest; because the last is redeemed, for that reason also the first. Man among the creatures was created last. 10.

5. Procul et de ultimis finibus pretium eius; et cuius eius? Huius mulieris Virginis benedictae est pretium, per quod regnum caelorum obtinere valeamus; sive est eius, id est ex ea sumptum, per eam solutum et ab ea possessum: ex ea sumptum in incarnatione Verbi; per eam solutum in redemptione generis humani; et ab ea possessum in assecutione gloriae paradisi. Ipsa pretium illud protulit, solvit et possedit: ergo est eius ut originantis, ut persolventis et ut possidentis. Mulier ista protulit pretium illud ut fortis et sancta; solvit ut fortis et pia; possedit ut fortis et strenua.

5. Far off and from the last ends her price; and of whom (is) her? Of this blest woman, the Virgin, is the price, through which we prevail to obtain the Kingdom of Heaven; or it is Hers, that is, taken from Her, payed [solutum] through Her and possessed by Her: taken from Her in the Incarnation of the Word; payed through Her in the redemption of the human race; and possessed from Her in the pursuing [assecutione] of the glory of paradise. She brought forth, payed and possessed that price; therefore it is Hers as the one originating, as the one paying and as the one possessing. That woman brought forth that price as one strong and holy; payed it as one strong and pious; possessed it as one strong and strenuous.

6. Dico primo, quod pretium illud protulit, scilicet Deum et hominem. Protulit Virgo benedicta ut mulier fortis et sancta, sanctitate, dico, pudicitiae incorruptae, sanctitate obedientiae promptae et sanctitate benevolentiae plenae. -- Primo dico, protulit pretium illud Virgo benedicta ut fortis et sancta sanctitate pudicitiae incorruptae. Unde in Ecclesiastico: Gratia super gratiam mulier sancta et pudorata 11; et Angelus dixit: Ave, gratia plena 12, quia sancta et pudorata: sancta carne et pudorata mente. Apostolus: Mulier innupta et virgo cogitat quae Domini sunt, ut sit sancta corpore et spiritu 13. Super illud: Missus est Angelus Gabriel 14, etc., dicit Bernardus: "Missus est Gabriel ad Virginem, qualem decribit Apostolus, mente et corpore sanctam, nec de novo nec fortuitu inventam, sed a saeculo electam, ab Altissimo praecognitam et sibi praeparatam, ab Angelis servatam, a Patriarchis praesignatam, a Prophetis promissam". Ad istam Virginem mitti debuit Gabriel tanquam paranymphus. Haec sola placuit Altissimo. Item Bernardus: "Virgo regia, gemino mentis decore praefulgida civium in se provocavit aspectus, ita ut Regis animum in sui concupiscentiam inclinaret et caelestem nuntium ad se de supernis adduceret".

6. I say first, that She brought forth that price, that is God and man. The blest Virgin brought forth as a woman strong and holy, I say, in the sanctity of incorrupt chastity [pudicitiae], in the sanctity of prompt obedience and in the sanctity of full benevolence. -- First I say, the blest Virgin brought forth that price as one strong and holy in the sanctity of incorrupt chastity. Whence in Ecclesiasticus: Grace upon grace (is) a woman holy and chastened [pudorata] 11; and the Angels said: Hail, full of grace 12, because (She was) holy and chastened; holy in Her flesh and chastened in Her mind. The Apostle: A woman, (who is) unmarried and a virgin, thinks of those things which are the Lords, to be holy in body and in spirit 13. On this: The Angel Gabriel was sent 14, etc., (St.) Bernard says: "Gabriel was send to the Virgin, whom the Apostle describes, as holy in mind and body, not recently [de novo] nor fotuituously found, but elect from the age, foreknown by the Most High and prepared for Him, served by the Angels, signified beforehand by the Patriarchs, promissed by the Prophets". To that Virgin Gabriel ought to have been sent as a best-man. She alone pleased the Most High. Likewise (St.) Bernard: "The royal Virgin, outshining with a twin ornament of mind, provoked the sight of the citizens upon Herself, to incline the heart [animum] of the King into desiring Her [in sui concupiscentiam] and to draw to Herself from the supernal regions [supernis] the heavenly messanger".

7. Secundo protulit Virgo benedicta illud pretium ut fortis et sancta sanctitate obedientiae promptae. Unde in Ecclesiastico: Fundamenta aeterna supra petram solidam, et mandata Dei in corde mulieris sanctae 15. Ecclesia debuit fundari; ideo oportuit iacere fundamenta, scilicet mandata Dei, et oportuit, quod in aliqua persona essent collocata. Non potuit hoc esse nisi in Virgine gloriosa; Psalmus: Fundamenta eius in montibus sanctis; homo natus est in ea et ipse fundavit eam Altissimus 16. Dicit: Mandata Dei in corde mulieris sanctae, id est Virginis gloriosae. Non fuit otiosa, non fuit sciens et non faciens, sed fuit obediens. Ideo in corde eius fuerunt fundata ista mandata Dei. Dicitur in Evangelio: Omnis, qui audit verbum Dei et facit, similis est ei qui aedificat domum suam supra firmam petram; qui autem audit et non facit, similis est ei qui aedificat super arenam 17. -- Primo oportuit invenire personam, in qua mandata Dei collocarentur, scilicet mulierem fortem. Haec fuit Virgo gloriosa. Unde in Luca: Extollens vocem quaedam mulier de turba, dixit ei: Beatus venter, qui te portavit, et ubera, quae suxisti. Et dixit Iesus: Quinimmo, beati qui audiunt verbum Dei et custodiunt illud 18. -- Non solum ipsa beata est, quae ipsum concepit et lactavit, sed etiam qui eam sequuntur. Et qui sunt illi? Qui audiunt verbum Dei et implent illud. Eva, transgressa mandatum Dei, destruxit domum, quam Deus nobis praeparavit ad salutem; sed mulier sapiens aedificavit domum et reparavit salutem nostram.

7. Second, the blest Virgin brought forth that price as one strong and holy in the sanctity of prompt obedience. Whence in Ecclesiasticus: The eternal foundations (are) upon solid rock, and the mandates of God in the heart of a holy woman 15. The Church ought to have been founded; for that reason it was proper to lay the foundations, that is, the mandates of God, and it was proper, that in some person they be located. This could not be except in the glorious Virgin; the Psalm: Her foundations (are) on holy mountains; a man is born in her and the Most High Himself has founded her. 16. He says: The mandates of God (are) in the heart of a holy woman, that is the glorious Virgin's. She was not lazy [otiosa], She was not knowing and not doing, but was obedient. For that reason in Her heart there had been founded those mandates of God. It is said in the Gospel: Everyone, who hears the word of God and does it, is similiar to him who builds his house upon firm rock; however he who hears and does not do, is similar to him who builds upon sand 17. -- First it was proper to find a person, in whom the mandates of God were located, that is, a strong woman. This was the glorious Virgin, Whence in Luke: Lifting up her voice, a certain woman from the crowd, said to Him: Blessed the womb [venter], which carried Thee, and the breasts, which Thou did suckle [suxisti]. And Jesus said: Rather, blessed those who hear the word of God and guard it 18. -- Not only was She blessed, who conceived and nursed [lactavit] Him, but also those who follow Her. And who are they? They who hear the word of God and fulfill it. Eve, having transgressed the mandate of God, destroyed the house, which God prepared for us for our salvation; but the wise woman built the house and repaired our salvation.

8. Tertio protulit pretium illud Virgo benedicta ut fortis et sancta sanctitate benevolentiae plenae. Unde Gabriel Angelus dixit ei: Benedicta tu in mulieribus 19 etc. Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te sanctum vocabitur Filius Dei 20. Augustinus: "Spiritus sanctus amor est, et quamquam detur cum donis suis, non est donum, a quo non possit separari, nisi donum amoris. Cum ceterae virtutes communes sint bonis et malis; dilectio Dei et proximi propria est bonis et piis; ipsa sola est, quae sanctificat. Supervenit Spiritus sanctus, quia additur amor amori, ut metas aliorum transcenderet." Unde dicit Hugo: "Quia amor Dei in mente Virginis singulariter ardebat, ideo in carne mirabilia faciebat". -- Dicitur in Exodo: Quod rubus ardebat et non comburebatur 21, id est, Virgo gloriosa, Filium Dei et (in) lucem proferens, per ignem divini amoris lucem mundo dedit et corrupta non fuit. Amor caritatis a corruptione conservat. Ideoque et quod nascetur ex te, per amorem illibatum et impollutum, vocabitur Filius Dei. Sicut ex amore viri cum muliere nascitur filius carnalis; ita ex amore Virginis cum Deo natus est Dei Filius.

8. Third, the blest Virgin brought forth that price as one strong and holy in the sanctity of full benevolence. Whence the Angel Gabriel said to Her: Blest (art) Thou among women 19 etc.. The Holy Spirit shall come upon Thee, and the virtue of the Most Hight will overshadow Thee. And for that reason He also who shall be born from Thee shall be called Son of God 20. (St.) Augustine: "The Holy Spirit is love [amor], and although He is given with His gifts, there is not a gift, from which one cannot be separated, except the gift of love. Since all other virtues are common to the good and to the evil; the love [dilectio] of God and neighbor belongs [propria est] to the good and the pious; it is that alone, which sanctifies. The Holy Spirit comes upon (us), because love [amor] is added to love, to transcend the boundary [metas] of the others." Whence Hugo says: "Becasue the love [amor] of God was burning [ardebat] in the mind of the Virgin in a singular manner [singulariter], for that reason it worked wonders in Her flesh". -- It is said in Exodus: That the bramble-bush was burning and was not being burnt up [comburebatur] 21, that is, the glorious Virgin, bringing forth the Son of God even (into) the light of day [(in) lucem], through the fire of divine love gave light to the world and was not corrupted. The love of charity preserved [conservat] Her from corruption. And for that reason He also who shall be born from Thee, through an undiminished and unpolluted love, will be called Son of God. As out of [ex] the love of a man with a woman there is born a son of flesh [filius carnalis]; so out of the love of the Virgin with God is born the Son of God.

9. Sed praecessit figura in rubo et igne, quam vidit Moyses; figura in virga et flore Aaron 22; figura in vellere et rore Gedeonis 23; et praecessit figura in forti muliere et eius pretio, quam desideravit Salomon; figura in femina et viro, quia dicit Ieremias: Mulier circumdabit virum 24. Illud totum consummatum est in Vergine gloriosa. Unde Bernadus: "Quod monstratum est Moysi in rubo et igne, Aaron in virga et flore, Gedeoni in vellere et rore; hoc aperte praevidit Salomon in forti muliere et eius pretio; apertius praecinuit Ieremias de femina et viro; apertissime Isaias declaravit de Virgine et eius filio; et tandem exhibuit Gabriel Virginem salutando".

9. But there preceeded the figure in the bramble-bush and fire, which Moses saw; the figure in the rod and flower of Aaron 22; the figure in the fleece and dew of Gideon 23; and there preceeded the figure in the strong woman and her price, which Solomon desired; the figure in the woman [femina] and man, because Jerimiah says: The woman will surround the man 24. All this [illud totum] was consumated in the glorious Virgin. Whence (St.) Bernard: "What has been shown to Moses in the bramble-bush and fire, to Aaron in the rod and flower, to Gideon in the fleece and dew; this openly did Solomon foresee [praevidit] in the strong woman and Her price; more openly did Jeremiah sing [precinuit] of the woman and the man; most openly did Isaiah declare concerning the Virgin and Her son; and at last Gabriel exhibited in greeting the Virgin".

10. Tanguntur hic historiae. Prima historia est in rubo et igne, ubi exprimitur mysterium incarnationis. Secunda historia est in virga Aaronis, quae praecisa et sicca in noctis unius spatio fronduit, floruit et fructum protulit. Tertia historia est, quod Gedeon petiit a Domino, quod ros cadens totus in vellere esset, et area remaneret sicca; et implevit concham rore. -- Tria alia verba sunt Salomonis, Ieremiae et Isaiae. Verbum Salomonis est de forti muliere et eius pretio. Verbum Ieremiae de muliere et viro: Novum, inquit, faciet Dominus super terram; mulier circumdabit virum 25. Verbum Isaiae de Virgine et eius filio: Ecce, inquit, Virgo concipiet et pariet filium, et vocabitur nomen eius Emmanuel. Et hoc vobis signum 26 etc.

10. Historic events [historiae] are touched upon here: The first historic event is in the bramble-bush and he fire, where the Mystery of the Incarnation is expressed. The second historic event is in the rod of Aaron, which having been cut off and dry in the space of one night sprouted leaves, flowered, and brought forth fruit. The third historic event is, because Gideon asked the Lord, that dew would fall wholly on the fleece, and the area remain dry; and he filled a conch full with dew. -- The other three words are of Solomon, Jerimiah and Isaiah. The word of Solomon concerns the strong woman and her price. The word of Jeremiah concerning the woman and the man: A new thing, he says, will the Lord do upon the earth: a woman will surround a man 25. The word of Isaiah concerning the Virgin and Her Son: Behold, he says, the Virgin will conceive and will bear a son, and his name will be called Immanuel. And this (will be) a sign for you 26 etc.

11. Quis fecit, quod Virgo conciperet? Certe Spiritus sanctus, qui est amor fervens, fecundus, impollutus, virilis, incorruptus et deificus. Quod sit amor fervens, significatur nobis in rubo et igne. Quod sit amor fecundus, significatur in virga Aaron, quae in noctis spatio fronduit, floruit et fructum protulit. Quod sit amor impollutus, significatur in vellere completo, quia ros vellus non inquinavit, sed mundavit. Quod sit amor virilis, significatur nobis in muliere et viro, quia mulier circumdedit virum, id est ex omni parte cinxit. Quod sit amor incorruptus, significatur nobis in Virgine, quae concepit filium. Quod sit amor deificus, significatur nobis in Virgine pariente Deum. -- Pretium illud pretiosissimum est. Propter hoc dicit Isaias: Pretiosior erit vir auro, et homo mundo obryzo 27. Hoc dicit de Christo, qui nos pretiosos fecit.

11. Who caused [fecit quod] the Virgin to conceive? Certainly the Holy Spirit, who is fervent, fecund, unpolluted, manly, incorrupt and deifying love [amor deificus]. That He is fervent love, is signified to us in the bramble-bush and fire. That He is fecund love, is signified in the rod of Aaron, which in the space of a night sprouted leaves, flowered and brought forth fruit. That He is unpolluted love, is signified in fleece filled full [completo], because dew does not dirty fleece, but cleans it. That He is manly love, is signified to us in the woman and the man, because the woman surrounded the man, that is girded him on every side [ex omni parte]. That He is incorrupt love, is signified to us in the Virgin, who conceived a son. That He is deifying love, is signified to us in the Virgin giving birth to God. -- That price is most precious. On account of this Isaiah says: More precious will a man [vir] be than gold, and man [homo] than the finest, pure gold [mundo obryzo] 27. This he said of Christ, who made us precious.

12. Omnis, qui vult esse sanctus, debet sequi Virginem gloriosam in sanctitate pudicitiae incorruptae, obedientiae promptae et benevolentiae plenae. Et sicut sequendo Virginem gloriosam efficimur pretiosi et sancti, ita sequendo Evam efficimur mali et viles. Unde in Proverbiis: Pretium scorti vix unius panis; mulier autem viri pretiosam animam capit 28. Eva stulta, pro esu unius pomi te et virum tuum et omnes nos vendidisti! O fili Evae! cave ne sis imitator Evae; sed pro quacumque delectatione animam tuam das; imitator es Evae. Quid prodest homini, si universum mundum lucretur, detrimentum autem animae suae patiatur? Aut quam commutationem dabit homo pro anima sua? 29 Pro toto, quod Deus creavit, non darem animam meam. Christus sanguinem suum dedit pro anima tua redimenda, et pro peccato vendis te et animam tuam!

12. Everyone, who wants to be holy, ought to follow the glorious Virgin in the sanctity of incorrupt chastity, of prompt obedience and of full benevolence. And as by following the glorious Virgin we become precious and holy, so by following Eve we become evil and vile. Whence in Proverbs: The price of a harlot barely one loaf of bread; however a woman siezes the precious soul of a man 28. Stupid Eve, for eating one piece of fruit you have sold yourself and your man and all of us! O son of Eve! beware lest you be an imitator of Eve; but for whatever delectation you give your soul; you are an imitator of Eve. What does it proft a man, if he gain the entire world, but suffer the detriment of his soul? Or what a man give in exchange for his soul? 29 For the entire (universe), which God created, I would not give my soul. Christ gave His own blood for redeming my soul, and for sin you sell yourself and your soul!

13. Scitis, quid accidit per peccatum? Pretiosissimus fit vilisimus. Unde in Ecclesiastico: Mulier fornicaria quasi stercus conculcabitur in via 30. Clericus igitur et sacerdos fornicarius quid est? Certe abominatio Domino. Fugite igitur concupiscentias et sequimini Virginem, quae credidit Gabrieli archangelo, non mulierem, quae credidit serpenti. Salomon secutus est mulieres fatuas, ideo luget et dicit in Ecclesiate: Inveni mulierem amariorem morte, quae laqueus est venatorum, et sagena cor eius, vincula sunt manus illius. Qui placet Deo effugiet eam, qui autem peccator est capietur ab ea 31. Laqueus est aspicientibus, sagena concupiscentibus et consentientibus, et vincula contingentibus.

13. Do you know, what comes about [accedit] through sin? The most precious becomes the most vile. Whence in Ecclesiasticus: The fornicating woman as a harlot is trampled upon in the street 30. Therefore a fornicating cleric or priest what is he? Certainly an abomination to the Lord. Therefore fly concupiscences and let us follow the Virgin, who believed the Archangel Gabriel, not the woman, who believed the serpent. Solomon followed foolish women, for that reason he grieved and says in Ecclesiastes: I have found a woman more bitter than death, who is a hunters' snare, and a net her heart, chains are her hands. He who pleases God will flee from her, however he who is a sinner will be siezed by her 31. A snare is for those looking at it, a net for those desiring [concupiscentibus] and consenting to it, and chains for those grasping them.

14. Dico primo, quod est laqueus aspicientibus; unde scribitur: Speciem mulieris alienae multi admirati, reprobi facti sunt 32. Legitur de beato Bernardo, quod soror eius venit eum videre, ornata pulcherrimo ornatu; ipse spuit in faciem eius et fugit ab ea. Illa impatiens quaesivit, quare hoc faceret; respondit: "quia in meretriceo ornatu venis ad capiendum animas et portas diabolum tecum". Ideo dicit: Laqueus est venatorum, id est diaboli, qui per eam capit animas; quia qui viderit mulierem ad concupiscendum eam, iam moechatus est eam in corde suo 33. -- Item, est sagena concupiscentibus et consentientibus. Unde in Ecclesiastico: Propter speciem mulieris multi perierunt 34. Difficile est ignem portare in sinu, ut non comburantur vestimenta 35. -- Item, manus mulieris sunt vincula contingentibus, quia stricte tenet, quod non potest homo ab ea separari. Unde Apostolus: Bonum est homini mulierem non tangere 36. -- A vestimento procedit tinea, et a muliere iniquitas viri 37. -- Si volumus esse pretiosissimi, debemus adhaerere pretio mulieris fortissimae, Virginis incorruptae, obedientissimae et amantissimae. Illa mulier, scilicet Eva, nos a paradiso expellit et vendit, ista nos reducit et emit. -- Protulit igitur pretium illud ut mulier fortis et sancta.

14. I say first, that she is a snare for those looking at her; whence it is written: Many having admired the appearance of another's woman, have become reprobate 32. One reads of blessed Bernard, that his sister came to see him, adorned with the most beautiful dress; he himself spit in her face and fled from her. Not enduring that she asked, why he did this; he responded: "because you come in the dress of a prostitute to sieze souls and you carry the devil with you". For that reason he says: is a hunters' snare, that is the devil's, who through her siezes souls; because he who sees a woman to desire her, has already committed adultery with her in his heart 33. -- Likewise, she is a net to those desiring and consenting to her. Whence in Ecclesiasticus: On account of the appearance of a woman many have perished 34. It is difficult to carry fire in a fold, so as not to burn up one's garments 35. -- Likewise, the hands of a woman are chains to those grasping them, because she holds (so) tightly, that the man cannot be separated from her. Whence the Apostle: It is good for a man not to touch a woman 36. -- From a (woolen) vestiment proceeds (moth) larva, and from a woman the iniquity of a man 37. -- If we want to be most precious, we ought to adhere to the price of the strongest woman, the incorrupt Virgin, most obedient and most loving. That woman, that is, Eve, expelled us from paradise and sold us, this one leads us back and purchases us. -- Therefore She brought forth that price as a strong and holy woman.

15. Secundo, persolvit istud pretium ut mulier fortis et pia, scilicet quando Christus passus est in cruce ad persolvendum pretium istud, ut nos purgaret, lavaret et redimeret; tunc beata Virgo fuit praesens, acceptans et concordans voluntati divinae. Et placuit ei, quod pretium uteri sui offerretur in cruce pro nobis. Unde in Ioanne: Stabat iuxta crucem Iesu mater eius et soror matris eius, Maria Clophae, et Maria Magdalena. Cum vidisset ergo Iesus matrem et discipulum stantem, quem diligebat, dicit matri suae: Mulier ecce filius tuus 38, scilicet qui tradetur in pretium redemptionis generis humani; ac si diceret: oportet, te carere me, et me carere te -- et tu ipsa sicut sancta ipsum concepisti et sicut pia eum offers -- placeat tibi, Virgo, quod genus humanum redimo et Deum placo. Et ne destituta esset, dixit discipulo: Ecce, mater tua 39; hominem virginem dedit Virgini.

15. Second, She payed off that price as a strong and pious woman, that is, when Christ suffered on the Cross to pay off that price, to purge, wash and redeem us; then the blest Virgin was present, accepting and agreeing to the Divine Will. And it pleased Him, that the price of Her womb be offered on the Cross on our behalf. Whence in John: She stood near the Cross, the Mother of Jesus, and the sister of His Mother, Mary of Clophas, and Mary Magdalene. When, therefore, Jesus saw the Mother and disciple standing, whom He loved, He said to His Mother: Woman behold Thy son 38, that is, Him who is handed over as the price of the redemption of the human race; and as if He said: it is proper, that Thou lack Me, and that I lack Thee -- and Thou Thyself as one holy did conceive Him and as one pious Thou doest offer Him -- may it please thee, Virgin, that I redeem the human race and that I please God. And lest She be destitute, He said to the disciple: Behold, your Mother 39; He gave the virginal man the Virgin.

16. Audiamus aliquid de pietate eius. Haec est spes nostra, quae persolvit pretium istud, ut pia pietate venerationis divinae; secundo, pietate compassionis ad Christum; et tertio, pietate miserationis ad mundum, et praecipue ad populum christianum.

16. Let us hear something of Her piety. She is our hope, who payed off that price, as one pious in the piety of divine veneration; second, in the piety of compassion for Christ; and third, in the piety of pity for the world, and chiefly for the Christian people.

17. Primo, dico, persovit pretium istud ut fortis et pia pietatis venerationis divinae. Unde in Proverbiis: Fallax gratia et vana est pulcritudo, mulier timens Dominum ipsa laudabitur 40. Nullus autem est, qui posset reddere honorem subtractum Deo nisi Christus. Et beata Virgo est venerativa et restaurativa honoris Deo subtracti, et mater consentiens, quod Christus in pretium offerretur. Ergo laudabitur. Laudata fuit Anna, quia obtulit Samuelem 41; unde dicitur de ipsa: Abiit in viam suam mulier et comedit, vultusque illius non sunt amplius in diversa mutati 42. Ipsa obtulit filium ad serviendum; sed beata Virgo obtulit filium suum ad sacrificandum. -- Abraham, voluisti offerre filium tuum, sed obtulisti arietem! 43 sed Virgo gloriosa filium suum obtulit. -- Laudatur vidua paupercula, quia obtulit totum, quod habuit 44; sed haec mulier, scilicet Virgo gloriosa, misericordiosissima, pia et Deo devota obtulit totam substantiam suam. -- In hoc reprehenditur impietas hominum, qui non reddunt grates Deo de hoc quod acceperunt. Tot bona recepisti a Deo, scilicet praebendas et alia; si aliquid facit pro Deo, videtur tibi magnum. Sed si te et omne, quod habes, pro Deo des, nihil est. Beata Virgo solvit pretium illud fortis et pia pietate venerationis divinae. Pietas principaliter consistit in cultu Dei.

17. First, I say, She payed off that price as one strong and pious with the piety [pietatis] of divine veneration. Whence in Proverbs: A false and vain grace is beauty [pulchritudo], a woman fearing the Lord will be herself praised 40. Moreover there is no one, who could return the honor taken from [subtractum] God except Christ. And the blest Virgin is venerative and restorative of the honor taken from God, and the Mother consenting, that Christ be offered as the price. Therefore shall She be praised. Anna was praised, because she offered Samuel 41; whence it is said of her: The woman went on her way and ate, and her expressions were no more changed into diverse ones 42. She offered a son to serve; but the Blessed Virgin offered Her Son to be sacrificed. -- Abraham, you wanted to offer your son, but offered a ram! 43 but the glorious Virgin offered Her Son. -- The poor little widown is praised, becasue she offered everything [totum], which she had 44; but this woman, that is the glorious Virgin, most merciful, pious and devoted to God offered Her whole substance. -- In this is reprehended the impiety of men, who do not render thanks to God from that which they have accepted. So many good things you have received from God, that is, prebends and other things; if one does something on God's behalf, it seems to him something great. But if you give yourself and everything [omne], which you have, on God's behalf, it is nothing. The Blessed Virgin payed that price strong and pious in the piety of the divine veneration. Piety principally consists in the worship of God.

18. Secundo persolvit pretium illud Virgo gloriosa, fortis et pia pietate compassionis ad Christum. Dicitur in Ioanne: Mulier, cum parit, tristitiam habet, quia venit hora eius 45. Propter parturitionem habet mulier dolorem, scilicet antecedentem ad partum. Sed beata Virgo non habuit dolorem antecedentem ad partum; quia non concepit ex peccato, sicut Eva, cui maledictio data est; sed habuit dolorem post partum. Unde peperit, antequam parturiret. In cruce parturivit; unde in Luca: Et tuam ipsius animam pertransibit gladius 46. In aliis mulieribus est dolor corporis, in ista est dolor cordis; in aliis est dolor corruptionis, in ista est dolor compassionis et caritatis. Unde invitat nos ad considerandum dolorem ipsius in Ieremia: Omnes, inquit, qui transitis per viam, attendite et videte si est dolor sicut dolor meus 47.

18. Second, the glorious Virgin payed off that price, strong and pious in the piety of compassion for Christ. It is said in John: A woman when she gives brith, has pain [dolorem] because her hour has come 45. On account of childbirth a woman has pain, that is, before giving birth. But the Blessed Virgin did not have pain before giving birth; because She did not conceive out of sin, as (did) Eve, to whom the malediction was given; but She had pain after birth. Whence She gave birth, before She was in labour. On the Cross She was in labour; whence in Luke: And your very soul shall a sword pierce 46. In other women there is pain of body, in this one there is sorrow [dolus] of heart; in others there is the pain of corruption, in this one there is the sorrow of compassion and of charity. Whence He invites us to consider Her sorrow in Jeremiah: All, He says, who pass by in the street, attend and see if there is a sorrow as my sorrow 47.

19. Iste dolor debet tranverberare mentes omnium. Christus propter te mortuus est, nonne debes ei compati? Beata Virgo compatiebatur ei maxime; sed ex altera parte placebat ei, quod pro nobis traderetur. Nullus scit, quantum valet compassio Christi. Nihil est, quod tantum extinguit tentationes et elationem, quam quod mens custodiatur in compassione doloris Christi. Venit tempus passionis Christi; et aliqui rursus sunt crucifigentes sibimetipsis Filium Dei 48, scilicet quantum in ipsis est. Summa crudelitas inquitatis christianae est, quod qui lotus es sanguine Christi peccando iterum crucifigis ipsum, quantum in te est.

19. That sorrow ought to transverberate the minds of all. Christ on your account has died, ought you not suffer together with Him? The Blessed Virgin suffered together with Him in the greatest manner [maxime]; but on the other hand it pleased Her, that He was betrayed on our behalf. No one knows, how great suffering with Christ [compassio Christi] is worth. There is nothing, that extinguishes temptations and elation so much, than that the mind be guarded in suffering the sorrow of Christ with Him [in compassione doloris Christi]. The time of the Passion of Christ comes; and some again are crucifying the Son of God for themselves 48, that is, as much as they can [quantum in ipsis est]. It is a most high cruelty of Christian iniquity, that you who have been washed by the Blood of Christ, by sinning, do again crucify Him, as much as you can.

20. Tertio persolvit beata Virgo pretium illud sicut mulier fortis et pia pietate miserationis ad mundum, et specialiter ad populum chistianumn. Isaias: Nunquid oblivisci potest mulier infantem suum, ut non misereatur filio uteri sui? Et si illa oblita fuerit, ego tamen non obliviscar tui 49. Hoc dicitur de Christo. -- Et potest intelligi hic, quod totus populus christianus de utero Virginis gloriosae sit productus; quod significatur nobis per mulierem de latere viri formatam, quae significat Ecclesiam. Unde in Genesi: Immisit Dominus soporem in Adam; cumque obdormisset tulit unam de costis eius et fecit mulierem et adduxit eam ad Adam. Et dixit Adam, quod esset virago, quia de viro sumta est. Hoc, inquit, os ex ossibus meis, et caro de carne mea 50. Et dixit Dominus: Propter hoc relinquet homo patrem et matrem et filios et filias, et adhaerebit uxori suae 51. Et Apostolus dixit: Sacramentum hoc magnum est; ego autem dico, in Christo et in Ecclesia 52. -- Et quare, eo dormiente, tulit unam de costis eius? Nonne potuit facere hoc, ipso vigilante? Hoc est mysteriale. Nunquid formata est Ecclesia de latere Christi, donec Christus obdormivit in cruce? Et de latere eius refluxit sanguis et aqua 53, id est sacramenta, per quae renascitur Ecclesia. De costa Adam formata est Eva, quae ei copulata est in coniugium. Sicut homo formatus est de terra virginea, sic Christus de Virgine gloriosa. Et sicut de latere Adae dormientis formata est mulier, ita Ecclesia de Christo in cruce pendente. Et sicut de Ada et Eva formatus est Abel et successores sui, sic de Christo et Ecclesia totus populus christianus. Et sicut Eva mater est Abel et omnium nostrum, ita populus christianus habet matrem Virginem.

20. Third, the Blessed Virgin payed off that price as a woman strong and pious in the piety of mercy for the world, and especially for the Christian people. Isaiah: Can a mother forget her infant, to not have pity on the son of her womb? Even if she has forgotten, nevertheless I will not forget you 49. This is said of Christ. -- And here it can be understood, that the whole Cristian people have been produced from the womb of the glorious Virgin; that is signified to us through the woman formed from the side of the man, which (woman) signifies the Church. Whence in Genesis: The Lord sent upon Adam a deep sleep; and when he was asleep He took one of his ribs[de costis] and made a woman and He brought her to Adam. And Adam said, that she would be "woman" [virago: lit. "a heroine"] ,because she had been taken from a man. This (is), he said, the bone of my bones, and the flesh of my flesh 50. And the Lord said: On this account a man relinquishes father and mother and (their) sons and daughters, and clings to his wife 51. And the Apostle said: This is a great sacrament; moreover I say, in Christ and in the Church 52. -- And why, with him sleeping, did He take one of his ribs? Could he not do this, with him making vigil? This is mysterious [mysteriale]. Was not the Church formed from the side of Christ, while Christ was asleep on the Cross? And from his side there overflowed [refluxit] blood and water 53, that is the Sacraments, through which the Church is reborn. From the rib of Adam was formed Eve, who was joined with him in marriage. As man was formed from the virgin earth [terra virginea], so Christ from the glorious Virgin. And as from the side of Adam sleeping there was formed a woman, so the Church from Christ hanging upon the Cross. And as from Adam and Eve there was formed Abel and his successors, so from Christ and the Church the whole Christian people. And as Eve is the mother of Abel and of us all, so the Christian people have, as mother, the Virgin.

21. O quam piam matrem habemus! Configuremus nos matri nostrae et sequamur eius pietatem. Tantum compassa est animabus, quod damnum temporale et passionem corporalem nihil reputavit. Ita propter salutem animae nostrae placeat nobis crucifigere corpus nostrum. Dicitur in Matthaeo: Cum esset Iesus in domo Simonis leprosi, venit mulier habens alabastrum unguenti, et fregit alabastrum et infudit unguentum super caput Iesu. Et impleta est domus ex odore unguenti. Videntes hoc discipuli, murmuraverunt quidam ex eis dicentes: Ut quid perditio haec? Potuit enim venumdari multo et dari pauperibus. Et dixit Iesus: Ut quid molesti estis huic mulieri? Bonum opus operata est in me; nam semper pauperes habetis vobiscum, me autem non semper habetis 54. Magdalena typum gerit poenitentium; fregit alabastrum unguenti ex pietate, quam habuit ad Christum. Et nos ad universalem Ecclesiam et ad animam poenitentem debemus habere pietatem. Et sicut Magdalena offendendo perdidit Deum; ita, quando ungebat pedes Christi et caput, invenit ipsum. -- Videte, quod quilibet vestrum habeat illud unguentum, ut pie afficiatur ad Deum et poeniteat et a peccato sibi caveat. Compatiuntur aliqui carni suae, non animae. Unde in Threnis: Manus mulierum misericordium coxerunt filios suos 55. Talis non est similis Virgini neque Christo. Filios coquit qui animae suae non compatitur, sed eam exponit incendio concupiscentiarum et tormentorum infernalium. De tali muliere dicitur: Melior est iniquitas viri quam mulier benefaciens 56; non potes nimis affligere corpus. Non demus corpus nostrum peccato. Empti sumus pretio magno 57. Nolite fieri servi hominum 58 neque demonum neque peccatorum. Si redemissem servum aliquem, non darem eum pro nihilo. -- Patet modo, quomodo Virgo gloriosa pretium illud protulit sicut fortis et sancta et persolvit sicut fortis et pia.

21. O what a pious Mother we have! Let us be configured to Our Mother and let us follow Her piety. She has suffered so much for souls, because She reputed as nothing temporal danger and corporal suffering. So on account of the salvation of our soul may it please us to crucify our body. It is said in Matthew: When Jesus was in the house of Simon the leper, there came a woman having an alabaster jar of oinment, and she brok the alabaster jar and poured the ointment upon Jesus' head. And the house was filled from the odor of oinment. The disciples seeing this, a certain ones of them murmured saying: For what this loss? For she could have offered it for sale and given it to the poor. And Jesus said: For what have you bothered this woman? A good work has she worked on Me; for you will always have the poor with you, however Me you will not always have 54. Magdalene bears the type of the penitents; she broke the alabaster jar of ointment out of the piety, which she had for Christ. And we for the universal Church and for our soul ought to have a penitent piety. And as Magdalene by offending lost God; so, when she annointed the feet and head of Christ, did she find Him. -- See, that whoever of you have that ointment, that it is employed on [afficiatur ad] God and that he repents and be wary of his own sin. Some have compassion [compatiuntur] on their flesh, not their soul. Whence in Lamentations: The hands of merciful women have cooked their sons 55. Such a one is not similiar to the Virgin nor to Christ. One cooks one's sons who has not compassion on his soul, but exposes it to the burning of concupiscences and infernal torments. Of such a woman it is said: Better is the iniquity of a man than a benificent woman 56; you cannot afflict your body too much. Let us not give our body to sin. We have been bought at a great price 57. Do not become the slaves of men 58 nor of demons nor or sinners. If you had redeemed some slave, you would not give him (away) for nothing. -- Now it is clear, in what manner the glorious Virgin brought forth that price as one strong and holy and payed it off as one strong and pious.

22. Tertio, possidet pretium illud in caelo glorificatum, quia fortis et strenua, viriliter pugnans, nobiliter triumphans et sublimiter regnans. -- Primo, dico, beata Virgo possidet pretium illud, quia fortis et strenua tanquam viriliter pugnans. In Genesi: Dixit Dominus ad serpentem: ponam inimicitias inter te et mulierem et semen tuum et semen illius; ipsa conteret caput tuum, et tu insidiaberis calcaneo eius 59. Bernardus de Virgine gloriosa dicit: "Caput serpentis antiqui ipsa contrivit, dum omnimodam maligni suggestionem tam de carnis illecebra quam de mentis superbia ad nihilum deduxit". -- Non permittas, quod serpens intret in cor tuum per suggestionem; quia dicit Gregorius, quod quando caput serpentis intravit in aliquod foramen, tunc de facili totum corpus intrat. Propter hoc dicit Psalmus: Beatus qui tenebit et allidet parvulos suos ad petram 60, id est primus motus ad Christum; et tunc habebit pacem. Qui vult defendere terram suam timet sibi, ne hostis intret in terram; quia qui confinia terrae in fortitudine tenet meditullium securius possidet.

22. Third, She possesses that price glorified in heaven. because (She is) strong and strenuous, fighting in a manly manner [viriliter], triumphing in a noble manner [nobiliter] and reigning in a sublime manner [sublimiter]. -- First, I say, the Blessed Virgin possessess that price, because (She is) strong and strenuous as one fighting in a manly manner. In Genesis: The Lord said to the serpent: I will place emnity between you and the woman and your seed and her seed; She shall crush your head, and you will lie in wait for her heel 59. (St.) Bernard says of the glorious Virgin: "The head of the ancient serpent She crushed, while every manner of malign suggestion as much from the allurements of the flesh as from pride of mind She brought [deduxit] to nothing". -- Do not permitt, that the serpent enter into your heart through suggestion; because (St.) Gregory says, that when the head of a serpent enters into some opening, then the whole body easily enters. On this account the Psalm says: Blessed (is) he who will hold and smash your little ones upon the rock 60, that (deed) is the first movement towards Christ; and then one has peace. He who want to defend his land [terram] fears for himself, lest the enemy enter the land; because he who holds the borders of a land with [in] fortitude, possesses the interior [read as medullium] more securely.

23. Secundo possidet beata Virgo istud pretium, quia fortis et strenua nobiliter triumphans, quod significatur in Iudith, ubi dicitur: Una mulier hebraea fecit confusionem in domo Nabuchodonosor 61. Iudith amputavit caput Holoferni, et omnes sui fugerunt. In Evangelio dicitur: Tuam ipsius animam pertransibit gladius 62, id est dolor vivus. Unde? Certe de passione Christi. Quis intulit passionem Christo? Iudaeus, paganus, Pilatus. Isti fuerunt instrumenta; sed quis movebat eos ad hoc? Certe diabolus faciebat gladium, unde transfigebatur anima Virginis; et ipsa curata est, et diabolus victus. Diabolus voluit escam carnis Christi habere; sed Deitas adhaesit gutturi eius tanquam hamus; clavum infixit in tempus Sisarae. Qui destruxit exercitum Madianitarum nobiliter triumphavit. -- Igitur ad eius exemplum non permittamus nos vinci.

23. Second, the Blessed Virgin possesses that price, because as one strong and strenous (She is) triumphing in a noble manner, which is signified in Judith, where it says: One Hebrew woman wrought confusion in the house of Nebchadnezzar 61. Judith amputated the head of Holofernes, and all his (servants) fled. In the Gospel it is said: Your very soul shall a sword pierce 62, that is a living sorrow. From what? Certainly from the Passion of Christ. Who brought on the Passion of Christ? Judas; the pagan; (and) Pilate. Those were the instruments; but who moved them to this? Certainly the devil wrought a sword, from which the soul of the Virgin was transfixed; and She was cured, and the devil was conquered. The devil wanted to have the bait [escam] of the Flesh of Christ; but the Deity clung to his throat as a hook; a nail was thrust into the forehead of Sisara. He who destroyed the army of the Madianites triumphed in a noble manner. -- Therefore in accord with this example let us not permitt ourselves to be conquered.

24. Tertio possidet beata Virgo illud pretium, quia fortis et strenua sublimiter regnans. Unde in Esther dicitur, quod Esther invenit gratiam coram Asuero prae cunctis mulieribus, et posuit diadema in caput eius et fecit eam reginam 63. Beata Virgo propter suam sanctitatem, pietatem et sublimitatem habuit coronam de lapide pretioso 64. Quis est iste lapis? Certe Christus. Unde beatus Petrus: Ecce, mittam in fundamento lapidem pretiosum 65. Coronata est lapide isto beata Virgo in carne; videns in carne corpus Christi glorificatum, videns in spiritu animam eius glorificatum et in mente eius Divinitatem. Coronatus est primo Christus, et ipsa post. Unde in Cantico: Egredimini, filiae Sion, et videte regem Salomonem in diademate, quo coronavit eum mater sua in die desponsationis illius et in die laetitiae cordis eius 66, id est in carne et mente, quia induit primo carnem, passus et postea glorificatus est; et tota Ecclesia coronata est per ipsum. Unde in Apocalypsi: Signum magnum apparuit in caelo; mulier amicta sole, et luna sub pedibus eius, et in capite eius corona stellarum duodecim 67. -- Istam coronam habebimus, si volumus Virginem gloriosam imitari. Unde scribitur: Beatus vir, qui suffert tentationem, quoniam, cum probatus fuerit, accipiet coronam vitae 68; et in Apocalypsi: Esto fidelis usque ad mortem, et dabo tibi coronam vitae 69; quam nobis praestare dignetur qui cum Patre etc.

24. Third, the Blessed Virgin possesses that price, because as one strong and strenuous (She is) reigning in a sublime manner. Whence in Ester it is said, that Ester found grace in the sight of [coram] Asuerus before [prae] all other women, and he placed the diadem on her head and made her queen 63. The Blessed Virgin on account of Her sanctity, piety and sublimity had a crown of precious stone 64. Who is that stone? Certainly Christ. Whence blessed Peter: Behold, I will place [mittam] a precious stone upon the foundation 65. The Blessed Virgin has been crowned with that stone in the flesh; seeing in the flesh the glorified body of Christ, seeing in spirit His glorified soul and in mind His Divinity. First Christ was crowned, and She after (Him). Whence in the Canticle: Step forth, daughters of Sion, and see king Solomon with his diadem [in diademata], with which his mother crowned him on the day of his betrothment and on the day of the gladness of his heart 66, that is in flesh and mind, because He first put on flesh, suffered and afterwards was glorified; and the whole Church was crowned through Him. Whence in the Apocalypse: A great sign appeard in Heaven; a woman girt with the sun, and the moon under her feet, and on her head a crown of twelve stars 67. -- We will have that crown, if we want to imitate the glorious Virgin. Whence it is written: Blessed the man, who suffers tempation, since, when he has been proven, he will accept the crown of life 68; and in the Apocalypse: Be faithful unto death, and I will give you the crown of life 69; which (crown) may He present to us, who with the Father (and the Holy Spirit, lives and reigns ...).


1. Prov 31, 10.

2. Iud 8, 29.

3. 1 Cor 1, 24.

4. Is 11, 2-3; cf. Lc 1, 35.

5. Prov 31, 10.

6. Ps 18, 7.

7. 1 Cor 6, 20.

8. 1 Petr 1, 18-19.

9. Is 7, 14.

10. Cf. Gen 1, 26-27.

11. Eccli 26, 19.

12. Lc 1, 28.

13. 1 Cor 7, 34.

14. Lc 1, 26.

15. Eccli 26, 24.

16. Ps 86, 1.5.

17. Mt 7, 25-26.

18. Lc 11, 27-28.

19. Lc 1, 28.

20. Lc 1, 35.

21. Ex 3, 2.

22. Cf. Num 17, 16-25; Heb 9, 4.

23. Iudic 6, 37-40; Ps 71, 6.

24. Ier 31, 22.

25. Ier 32, 22.

26. Is 7, 14.

27. Is 13, 12.

28. Prov 6, 26.

29. Mt 16, 26.

30. Eccli 9, 10.

31. Eccle 7, 27.

32. Eccli 9, 11.

33. Mt 5, 28.

34. Eccli 9, 9.

35. Prov 6, 27.

36. 1 Cor 7, 1.

37. Eccli 42, 13.

38. Io 19, 25-26.

39. Io 19, 27.

40. Prov 31, 30.

41. 1 Reg 1, 11.

42. 1 Reg 1, 18.

43. Cf. Gen 22, 9-13.

44. Cf. Mc 13, 41-44; Lc 21, 1-4.

45. Io 16, 21.

46. Lc 2, 35.

47. Lam 1, 12.

48. Heb 6, 6.

49. Is 49, 15.

50. Gen 2, 21-23.

51. Mt 19, 5; cf. Mc 10, 7-8; Gen 2, 24.

52. Eph 5, 52.

53. Io 19, 34.

54. Mt 26, 6-11.

55. Lam 4, 10.

56. Eccli 42, 14.

57. 1 Cor 6, 20.

58. 1 Cor 7, 23.

59. Gen 3, 14-15.

60. Ps 136, 9.

61. Iud 14, 16.

62. Lc 2, 35.

63. Cf. Est 2, 17.

64. Ps 20, 4.

65. 1 Petr 2, 6.

66. Cant 3, 11.

67. Ap 12, 1.

68. Iac 1, 12.

69. Ap 2, 10.


1. Prov 31:10.

2. Judith 8:29.

3. 1 Cor 1:24.

4. Is 11:2-3; cf. Lc 1:35.

5. Prov 31:10.

6. Ps 18:7.

7. 1 Cor 6:20.

8. 1 Pt 1:18-19.

9. Is 7:14.

10. Cf. Gen 1:26-27.

11. Eccli 26:19.

12. Lk 1:28.

13. 1 Cor 7:34.

14. Lk 1:26.

15. Eccli 26:24.

16. Ps 86:1.5.

17. Mt 7:25-26.

18. Lk 11:27-28.

19. Lk 1:28.

20. Lk 1:35.

21. Ex 3:2.

22. Cf. Num 17:16-25; Heb 9:4.

23. Jg 6:37-40; Ps 71:6.

24. Jer 31:22.

25. Jer 32:22.

26. Is 7:14.

27. Is 13:12.

28. Prov 6:26.

29. Mt 16:26.

30. Eccli 9:10.

31. Eccle 7:27.

32. Eccli 9:11.

33. Mt 5:28.

34. Eccli 9:9.

35. Prov 6:27.

36. 1 Cor 7:1.

37. Eccli 42:13.

38. Jn 19:25-26.

39. Jn 19:27.

40. Prov 31:30.

41. 1 Kg 1:11.

42. 1 Kg 1:18.

43. Cf. Gen 22:9-13.

44. Cf. Mk 13:41-44; Lc 21:1-4.

45. Jn 16:21.

46. Lk 2:35.

47. Lam 1:12.

48. Heb 6:6.

49. Is 49:15.

50. Gen 2:21-23.

51. Mt 19:5; cf. Mc 10:7-8; Gen 2:24.

52. Eph 5:52.

53. Jn 19:34.

54. Mt 26:6-11.

55. Lam 4:10.

56. Eccli 42:14.

57. 1 Cor 6:20.

58. 1 Cor 7:23.

59. Gen 3:14-15.

60. Ps 136:9.

61. Judith 14:16.

62. Lk 2:35.

63. Cf. Est 2:17.

64. Ps 20:4.

65. 1 Pt 2:6.

66. Ct 3:11.

67. Ap 12:1.

68. Jm 1:12.

69. Ap 2:10.


N.B.: Items in square [ ] brackets indicate the Latin term(s) corresponding to the immediately previous English term(s). Items in round ( ) brackets indicate English words added by the English translator for the sake of clarity, usually implicit in the Latin syntax. Principal terms which have consistent signification are indicated with their corresponding Latin term in each first instance; thereafter only when some English or Latin term is diversely or similarly translated, respectively speaking. This English translation has been released to the public domain by its author.