Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
St. John sees and writes of the heavenly Jerusalem, namely her riches, splendor, and glory; secondly, in verse 12, her wall and twelve gates; thirdly, in verse 16, her height, length, and breadth; fourthly, in verse 19, her twelve foundations made of as many gems; fifthly, in verse 22, her brightness and felicity.
Vulgate Text: Apocalypse 21:1-27
1 And 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. 2 And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And 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. 4 And 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. 5 And 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. 6 And 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. 7 He that shall overcome shall possess these things, and I will be his God; and he shall be My son. 8 But 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. 9 And 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. 10 And 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, 11 Having the glory of God, and the light thereof was like to a precious stone, as to the jasper stone, even as crystal. 12 And 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. 13 On the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates. 14 And the wall of the city had twelve foundations, and in them, the twelve names of the twelve apostles of the Lamb. 15 And he that spoke with me, had a measure of a reed of gold, to measure the city and the gates thereof, and the wall. 16 And the city lieth in a foursquare, 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. 17 And he measured the wall thereof an hundred forty-four cubits, the measure of a man, which is of an angel. 18 And the building of the wall thereof was of jasper stone: but the city itself pure gold, like to clear glass. 19 And 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: 20 The 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. 21 And 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. 22 And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb. 23 And 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. 24 And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it. 25 And the gates thereof shall not be shut by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 There 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.
Verse 1: A New Heaven and a New Earth
Some have thought that, in this chapter and the next, the felicity of the Church is described literally — both of the militant in this life and of the triumphant in heaven — especially of that which will be after Antichrist, when there will be the highest peace of the Church militant, equally with sanctity, and Christians will be perfect, and heroes illustrious in virtues. So Seraphinus, Ubertinus, Hortulanus, and Joachim, whom I cited in the preceding chapter, verses 2 and 4. For they themselves judge that these will be those thousand years of the Church militant's felicity, foretold there by John.
To these is added our own Turrianus, in the book On the Eucharist, who judges that there is here treated the heavenly Church joined with the militant; for that this is signified by these words: "I saw the new Jerusalem, etc., coming down from heaven." And by these: "Behold the tabernacle of God with men."
Others have thought that here is described the glory of the Roman Church under Constantine, and thereafter. For of this it is rightly said: "The Gentiles shall walk in its light;" and concerning this, Isaiah, Ezekiel, and other Prophets foretold similar — indeed greater — things than what John here says of his Jerusalem.
But it is certain that here is directly portrayed, in the literal sense, only the heavenly and triumphant Church. So Saint Augustine teaches expressly, in book XXII On the City of God, chapter XXIX: "To take these things, he says, as referring to this present time is great impudence, since those words, 'God shall wipe away every tear,' have been spoken with such great light concerning the age to come, and immortality, and the eternity of the Saints, that we ought not to seek out or read anything manifest in sacred Scripture, if we think these things obscure." The Interpreters generally follow Augustine, indeed even Alcazar, who nevertheless adapts all this to the Roman Church, as if its triumph in the heavens were here being described: because, he says, she, as it were the head and matrix, embraces all the elect. Which is true.
This is proved, first, because the sequence of the Apocalypse requires it. For since in the preceding chapter he treated of the slaughter of Antichrist, of Gog and Magog, and of the resurrection and of the judgment, the order demands that here he treat of the glory of the Blessed, and with it close the Apocalypse.
Secondly, the very words of verses 7 and 8 clearly establish the same thing, where He opposes the crowns of the Blessed to the punishments of the damned: "He, He says, that overcomes shall possess these things; but the fearful and the unbelieving, etc., their portion shall be in the pool burning with fire and brimstone: which is the second death."
Thirdly, because the city which Ezekiel depicts in chapter XLVIII (to which John here alludes), which is, as many will have it, a symbol of the Church militant, lies foursquare only in 4,500 reeds, that is in 45 furlongs. But this city of John extends foursquare to twelve thousand furlongs. Therefore it far exceeds it, and consequently is heavenly. Note here: Saint John clearly imitates Ezekiel; for, just as Ezekiel, after the slaughter of Gog and Magog has been narrated, closes his prophecy with a description of the new Jerusalem — that is, of the Church, which in Ezekiel's literal sense is earthly and militant, but in John's here is heavenly and triumphant. Hence also the river of this city planted with trees of life, of which we read in the following chapter, verse 1, Saint John borrowed from Ezekiel chapter XLVII, verse 5.
Fourthly, those words: "I saw no temple therein; the city itself is pure gold," walls of jasper, foundation of precious stones. And: "Death shall be no more, nor pain. Nothing defiled shall enter it. The brightness of God has illumined it, and its lamp is the Lamb," etc. — these belong only to the heavenly Church.
I confess nevertheless that certain things are said here which fit the Church militant, as what is said about the twelve foundations — that is, the Apostles and their preaching: because, of course, they led and brought up the Church into heaven. Hence the Church heavenly and triumphant takes its emblems and insignia from the Church militant. Thus Saint Lawrence, though now blessed, has for his emblem the gridiron, and is depicted with it; Saint Stephen, stones; Saint Sebastian, arrows; Saint Paul, the sword, etc. Because, of course, by these instruments they met death and martyrdom, by which they merited and obtained that blessed glory. So Alcazar.
Receive in summary and in order the admirable endowments which Saint John here attributes to the heavenly Jerusalem.
First, in verses 1 and 2, that it is a new Jerusalem in a new heaven and a new earth.
Second, verse 2, that it comes down from heaven from God, prepared as a bride adorned for her husband.
Third, verse 3, that it itself is the tabernacle of God with men, and that in it God will dwell with them: and they shall be His people, and God Himself with them shall be their God.
Fourth, verse 4, that God will wipe away every tear 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.
Fifth, verse 5, there shall God seated on the throne say to the elect: "Behold, I make all things new;" He shall say and shall do: for God's saying is effectual, and accordingly His saying is doing.
Sixth, verse 11, this heavenly Jerusalem has the brightness of God; and her light is like the jasper stone, like crystal — that is, like a crystallizing stone; whence there is never night, but one perpetual day; nor does she need sun or moon, because the brightness of God illumines her, and her lamp is the Lamb, verse 23. This light and brightness is, first, a symbol of marvelous glory, namely divine glory, since it is derived from God and participated in Him. Second, the crystal hints that this glory is not shadowy or transitory, but stable and solid, and yet varied — as in crystal, by various reflection, various appearances are produced. Third, that no night of adversity, fear, or sorrow, no cloud or mist, dims or obscures it. Fourth, that the Blessed perpetually enjoy the presence, the sight, and the fellowship of the glory of God and of Christ.
Seventh, verses 12 and 17, she has a wall of jasper, great and high, of 144 cubits. This wall signifies the strength, defense, and security of the heavenly ones and of the heavenly Jerusalem, so that she fears no force of demons or of other enemies.
Eighth, verses 12 and 21, she has gates — twelve, namely three for each region of the world — which are never closed, and each of them is made from a single pearl. These gates signify that to the just and saints, from every side and from every region and nation, entry into her stands open at any time, hour, and moment; and that none enter through them save the pure, the eminent, and the jewel-like.
Ninth, verse 19, she has twelve foundations of as many most precious gems. These twelve foundations signify that this city is founded on the sanctity, doctrine, and creed of the twelve Apostles.
Tenth, verse 16, this city is set foursquare: and its length is as great as its breadth and height. All these things signify the exact and perfect architecture and structure of this city, and the marvelous union and association of its citizens among themselves.
Eleventh, verse 16, the city is ample and vast: for since it lies foursquare, any side of the square stretches in length to twelve thousand furlongs, that is, to fifteen hundred Italian miles. This breadth of the city marks her magnificence, capacity, and the vast number of citizens, that is, of the Blessed. For there is no city which has even a shadow of so great a capacity. For Babylon, which is celebrated for capacity, in her whole circumference and quadrature contained only 120 furlongs: but this city, in a single side of the square, has twelve thousand furlongs. Wherefore one side of the square exceeds the length of Babylon a hundredfold, and consequently the whole capacity of this city surpasses the capacity of Babylon ten thousandfold. So Alcazar. But the more true reading is that not one side, but all together — that is, the whole circumference of this city — is being measured, since it is said: "And he measured the city, twelve thousand furlongs," as I shall say at verse 16.
Twelfth, verse 18, the city itself (that is, the streets of the city) is pure gold, like clear glass. This signifies that all things in heaven are precious and most outstanding, and again that all things are visible and accessible to the Blessed, just as if all things in the heavens consisted of glassy gold — that is, transparent like glass; and consequently that the individual Blessed, through mutual charity, behold the glory of others and enjoy all good things: for all these are visible to them.
Thirteenth, verse 22: "I saw no temple in it: for the Lord God Almighty is its temple, and the Lamb." For they always look upon and gaze upon, worship, adore, and praise God and the Lamb.
Fourteenth, verse 24: "The nations shall walk in its light, and the kings of the earth shall bring their glory and honor into it." In heaven, therefore, the pomp and glory of all Kings, Princes, Emperors, Pontiffs, Queens, and Duchesses shall be gathered together.
Fifteenth, chapter XXII, verse 1, the river of life and the life-giving river flows through the middle of the city. This river signifies the abundance and overflow of wisdom and of all delights.
Sixteenth, chapter XXII, verse 2, on each bank of the river there are most beautiful and salvific 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: "Every curse shall be no more," as if to say: in heaven there will be no fault or punishment.
Eighteenth, chapter XXII, verse 4: "They shall see His face, and His name in their foreheads; and they shall reign for ever and ever;" because, of course, they continually enjoy the vision of God, as His intimates and most familiar ones — not only servants, but also princes and kings.
Finally, to this city nothing beautiful, nothing precious, nothing pleasant, nothing honorific is lacking; nothing base, vile, or sad is present; but all her citizens are blessed and glorious, and they shall reign for ever and ever.
Joachim and others, who take these things as referring to the felicity of the Church militant — as I said at the beginning of the chapter — understand by the new heaven the illustrious Saints whose conversation, with Paul, is in heaven; by the new earth, the rest of the faithful, renewed in baptism by grace and Christian life; by the sea, the Gentiles, who were stirring up the waves of persecutions against the Church, as if to say: "The sea is no more," that is, the Gentiles no longer persecute the Church; nay rather, they are not, because they are converted to Christ and have become Christians.
But I have already taught that these things pertain to the Church triumphant in the heavens, which will be after the day of judgment and after the general resurrection.
Second, Alcazar takes 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, being heavenly, is spirit, therefore by the earth is fittingly signified the body of man, by heaven the soul. The qualities then of the former heavens were these: to apply themselves to the salvation of souls, to administer the Sacraments to the faithful, to pour out prayers to God for sinners, to absolve from sins, to teach, to preach, and to send forth, as it were, a rain of heavenly doctrine upon the earth. These things shall be removed in the resurrection, and there shall be made new heavens, because for the labors already mentioned shall 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 over and have compassion on the misfortunes of one's neighbors, to suffer molestations and anguishes, to undertake voluntary maceration and chastisement. For these, at the resurrection, a new earth shall succeed, because in the body, for so many passions, shall succeed impassibility; for so many sufferings and deaths, immortality; and the other endowments of the glorious body. "And the sea is now no more" — that is, the impious having been thrust down to hell, there will be no persecutor, no fear, no terrors anywhere, no perils anywhere, no waves, no more shall greater fish devour lesser, there will be no fear of shipwreck. But these things are mystical, as Alcazar himself confesses, not literal.
Wherefore, thirdly, others commonly take these things of the material heaven and earth. For these, according to qualities — and as some will have it, according to substance, that is, substantial form — are to be changed and renewed at the resurrection. For of these Saint Peter says, Epistle II, 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 the heaven is now new and the earth new, as I have said.
The Arabic version: and the sea is no more. Bede here, and writing more clearly on II Peter chapter III, judges that the sea, after the day of judgment, must be entirely dried up and abolished; in like manner that fire too will perish, because Saint John only names here heaven — that is, air and earth — as if these two alone of the elements would remain and be renewed. The same say, though hesitantly, Andreas of Caesarea, Aretas, Haymo, Anselm, Rupert, and even Saint Augustine, in book XX On the City of God, XVI. Where, explaining these words: "The sea is now no more," he speaks thus: "Whether by that greatest burning (of the conflagration of the world) it will be dried up, or it too will be changed for the better, I would not easily say: yet perhaps 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 — since (as many will have it) it is the matrix and origin of fish, birds, animals, and all generated things, and even of the air and the heavens, and since it unites and preserves the earth (for the earth, unless watered by water and sea, would crack and split apart) — hence it seems far more truly that the sea, equally with the earth and air, will remain in substance after the resurrection. Yet it is said here: "Is not," that is, will not be, namely such as the old and former one was, namely thick, mixed and turbid, stormy, perpetually stirred up by waves, surging with its constant flux and reflux: for this is the nature and condition of the sea, which the very name of sea signifies; but it will be another and new, equally with heaven and earth: for it will be renewed along with them, and will become subtle, pure, transparent, quiet, serene, gleaming, so that it shall no longer seem to be sea, but crystal; for it will be pellucid, and shine like crystal. Therefore of the sea by Hebrew phrase it is said ואיננו veenennu, that is, "is not," because it will be changed into another form and beauty.
Therefore, just as from what is said here: "The heaven has passed away," it is not permitted (as many teach) to conclude: Therefore the heaven, as to substance, matter, and form, will pass away and perish; but it is only permitted to conclude: Therefore the heaven, as to its present qualities and conditions, will perish, and will acquire new and better ones: so likewise concerning the sea you may here gather and conclude. Furthermore, 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 the elect are tossed about here, as if to say: With the sea will cease every persecution, temptation, and tempest of the Saints.
Verse 2: The Holy City, the New Jerusalem
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 gathered together and made one: for this is properly called here "bride," and in verse 9, "wife of Christ."
Second, it is the city itself and the place of the Blessed, namely the empyrean heaven itself. For to this primarily and properly belongs that it is the city and tabernacle of God; that it is long, wide, high; that it extends to twelve thousand furlongs, etc. Secondarily, however, these same things also fit the Church itself, or the assembly of the Blessed. For this is the city and tabernacle of God fitly measured out, because in it God dwells in a singular manner, order, and proportion; and therefore it is and is called holy, equally with blessed and glorious.
John mingles these two cities, and speaks now of one, now of the other interchangeably; for He says some things which fit more the one, some which fit more the other, but all things fit each in its own way — either primarily 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 the city of the Blessed, with respect to her walls, gates, foundations, etc. Thus he properly describes the place itself; but because this place is the place of beatitude and of the Blessed, hence consequently he describes beatitude itself and the glory of the Blessed. Wherefore, although in this city he has not, definitely and in particular, seen the Blessed themselves — for he names or describes none of them — yet indirectly and in general he sufficiently depicts them, when he says that "they shall be His people, and God shall wipe away every tear from their eyes;" that "the kings of the earth shall bring their glory and honor 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 its temple, and the Lamb." For where the Lamb is, there too are the followers of the Lamb, the faithful and the Blessed: where God is, there too are the Angels, and likewise the Blessed; just as where the king is, there too are the court and courtiers.
Because the old and Jewish Jerusalem anagogically signified this new one, namely the Church — not the militant, as Primasius and Bede wish, but the triumphant, as is clear from what follows. The triumphant therefore is called new, on account of the new state of glory.
Second, Alcazar takes these things of the newness, equally with the sanctity and the heavenly spirit, which were in the Christian Church before she ascended to the most glorious triumph of the heavenly fatherland; 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 new Jerusalem is the Roman Church, which succeeded the mother Sion, that is, the old Synagogue, just as the firstborn son succeeds the father by hereditary right. Which is true insofar as the Roman Church, as it were the mother and head, contains and embraces all the others, as I have said above. But John is treating here of the Church triumphant, not militant, as I have said.
Beautifully does Pannonius oppose this Jerusalem to Babylon by antitheses, whose squalor and ruin we heard in chapter XVIII. For Jerusalem is the holy city of Christ, new, descending from heaven, glorious, prepared and adorned for her bridegroom: Babylon is the city of the devil, impure, withered with age, rising and barren, infamous, prepared and defiled by the evil-spirit, polluted with the lusts of the whole world, marked with blasphemies, with whom the kings of the earth have committed fornication.
But hear Pannonius: "That, He says, is Babylon, this is Jerusalem. We know that Babylon is interpreted as confusion, Jerusalem as the vision of peace: insofar as we may hold most certain that all who serve the flesh shall depart into confusion; while all who submit themselves to the law of the spirit shall come to the vision of supernal peace. That harlot is worshipped upon the beast, in this one God is adored. The harlot gives only the abominations of her filth, which she was seen to hold out in a golden cup, by which she gives drink to the whole earth and inebriates it; the Church distributes the gifts of charisms and the ornaments of virtues. This one new; that one old and shriveled, who squandered the flower of her youth with the lovers of the earth. The Church is a beautiful virgin, a chaste bride descending from God out of the heavens, decked with every adornment of spiritual virtues, and therefore prepared: whose fragrance is too inestimable in her clothing, around which encompass the flowers of roses and the lilies of the valleys, of whom that voice of supreme admiration in the Canticle is: 'Who is she that comes up out of the desert, like a little wand of smoke of aromatical spices of myrrh and frankincense, and of all the powders of the perfumer?' Canticle III. Of whose beauty in the same Scripture the Bridegroom Christ says: 'How beautiful are you, My love, how beautiful! your eyes are as those of doves, besides what is hidden within,' Chapter IV. And again: 'You are wholly beautiful, My love, and there is no spot in you.' Where the same is described as a garden enclosed, on account of the variety of good fruits, and a fountain sealed, on account of the abundance of graces; whose emissions are a paradise, and the highest delights of pomegranates."
Namely to the judgment, that with Christ in the valley of Jehoshaphat she may judge the world, says Maldonatus on chapter XXV of Saint Matthew. But we heard that the judgment was already accomplished at the end of the preceding chapter.
Second, Alcazar refers this to the state which the blessed Church had while she still served as a soldier in this life; for her doctrine and life is from above, that is, comes down from heaven. But in the Greek it is καταβαίνουσαν, that is, "which is now in the present descending," not however "which had already descended in past time."
I say therefore that here it is said figuratively that the heavenly Jerusalem comes down from heaven, in order that she may take the elect to herself.
For the empyrean heaven, and the Church, or the assembly of the Blessed, is here represented as descending to the earth, in order to choose for herself, as fellow citizens, earthly men — and especially those who with such great struggle and sweat will contend with tyrants and Antichrist: which in fact is nothing other than to say that heavenly glory and beatitude befalls earthly men from heaven, through the liberality and grace of God; for it is heavenly and divine.
Whence Saint Augustine, book XX On the City of God, XVII: "It is said, He says, to come down from heaven, because it is heavenly grace, because God made it; and indeed from the beginning of itself it came down from heaven, when the Holy Spirit was sent down from heaven." The same in Sentences, number 31: "To the fellowship of the heavenly Jerusalem, He says, none ascend save those who profess with their whole heart that what they ascend is not of their own work, but of the divine gift."
Of old Moses, having received the law from heaven, said to the Hebrews in Deuteronomy XXX, 11: "This commandment, which I command you today, is not above you, nor placed far off, nor situated in heaven, that you might say: Which of us is able to ascend into heaven, that he may bring it down to us?" In like manner here, lest the Christian make excuse and say: How shall I, an earthly and fleshly man, ascend to the heavenly Jerusalem? for this reason here John sees Jerusalem herself descending from heaven to men, in order that she may take them up to herself and lift them up; so that it may be signified that by the grace of God we, weak and carnal, are lifted up to the heavenly life, and even to the heavens themselves.
Therefore this Jerusalem is and remains in heaven, and yet by her communication descends to the earth. It is similar with the sun, which is in heaven and at the same time on earth: in heaven by substance, on earth by the rays which it diffuses thither. And with a fountain, which is at the highest point and at the same time at the lowest: at the highest by origin, for it gushes forth on the mountain; at the lowest by rivulets, for from the mountain it flows, and from there it streams forth and flows down into the valleys. Such is this Jerusalem. So says Abbot Joachim. Conversely our conversation, with Saint Paul, is in the heavens, because in body we are on earth, but in mind and life we converse in heaven.
Brilliantly does Saint Augustine in the Sentences, sentence 221: "Two loves, He says, make two cities in the whole world: love of God makes Jerusalem, love of the age makes Babylon. Let each one therefore question himself, and he will find of which he is a citizen." Cicero in On Seeking the Consulship recounts that, when he was seeking the consulship, it was suggested to him by Quintus Cicero, that as he daily went down to the forum, he should ruminate this: "I am new, I seek the consulship: it is Rome." How much more should everyone constantly say to himself: "You are new, born in the dust, not in the sun: you aim at eternal glory; heaven is what suffers violence, and is borne off only by the violent." Exert therefore all your powers, that you may merit such great glory, that you may storm and take heaven by force.
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 condescends to our infancy and our slender concepts, that He may show and represent it to us in some rude way. For this reason He describes its beauty by gold, crystal, gems, etc., because we on earth know nothing more precious than these, nor have we seen.
Tropologically, a holy soul is the heavenly Jerusalem, and the very heaven of God. Hear Saint Bernard, sermon 27 on the Canticle: "I judge that every such (holy) soul is not only heavenly because of its origin, but is even heaven itself by imitation. And then he clearly shows that its origin is truly from the heavens, when its conversation is in the heavens. Therefore a certain holy soul is a heaven, having for its sun the intellect, for its moon faith, for its stars the virtues, which most of all in the night — that is, in adversities — shine forth. Therefore virtue is a star, and the man of virtues is heaven." See the rest.
This blessing Christ, ascending into heaven, sent down upon the earth, namely that the earth itself might, by heavenly conversation, become a heaven, as Clement of Alexandria teaches in his Hortatory; for, looking back to that passage of Luke XXIV, 50: "He blessed them, and was carried up into heaven." The Husbandman of God, He says, changes earth into heaven — signifying with His right hand, rousing peoples to good works, and by heavenly doctrine making man God. This indeed is the cause of this divine metamorphosis, that Christ on earth taught man to live according to the norms of heaven, that man, living on earth, might be as it were a heaven. Thus by His doctrine, and still more by the Eucharist, the earth is never without God-Man; so that the Christian, living according to the doctrine of Christ and eating the Body of Christ in the Eucharist, becomes as it were a God-Man, and assumes and puts on, as it were, a second hypostatic union with Christ. This is what Saint Augustine says in sermon 61 On the Words of the Lord according to John: "We all together with our Head Christ are Christ." And St. Chrysostom, in the sermon On His Own Expulsion: "No power can conquer the Church. God is the Church, who is stronger than all." For as St. Bernard says in serm. 27 on the Canticle: "One and the same is Lord and Bridegroom in the Head, and Bride in the Body." Wherefore whoever fights against the Church, or against a holy man, fights against God; and consequently kicks in vain against the goad. Christ promised this in Matthew chap. xxviii: "Behold, I am with you," both through providence, and through real ingrafting in the Eucharist, whose property it is to deify men, "unto the consummation of the world." Symbolically, St. John saw Jerusalem descending, which He could not at the same time see standing, although at the same time it really did stand. For it descended in the ministering angels, but stood in the same angels gazing on the divine essence; for they are mobile to us, immobile to God. For in this same chapter John saw it both descending, and set in a square; and the square form is a symbol of immobility and constancy. So St. Bernard in serm. 5 On the Dedication of the Church, and from him Antonius Fernandus, Vision 13, sect. 7.
FROM GOD. — These words are not to be referred to the "prepared" that follows; but to "descending" that precedes. This is clear from the Greek text, which has καταβαίνουσαν ἀπὸ τοῦ Θεοῦ ἐξ οὐρανοῦ, that is, descending from God out of heaven.
PREPARED, AS A BRIDE ADORNED FOR HER HUSBAND. — "Prepared," that is, decked out, adorned, and furnished with such glory, beauty, felicity and majesty as befits a bride already wed 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 necklaces, when she is to be brought into the marriage chamber of the king her bridegroom. Note: "For her husband" can be taken in four ways: first, as if to say, Worthy of her husband. Secondly, "as a bride adorned for her husband," as if to say, Like that bride, whom God the Father adorned with such beauty for Christ His only-begotten Son, for the honor and glory of His Christ; for all the beauty of the Church is to be ascribed to Christ, and to the merits of Christ. Thirdly, "for her husband," that is, adorned by her husband, namely by Christ. Fourthly, "adorned for her husband," that is, whose adornment is her husband, namely Christ to whom she is wed: "Because the brightness of God enlightened her, and her lamp is the Lamb." Thus Alcazar. Yet the first two explanations, being simpler, are also more genuine.
Note that these things apply 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.
Verse 3: Behold the Tabernacle of God with Men
"From the throne," not of Christ as judge in the valley of Jehoshaphat, of which I treated at the end of the preceding chapter, but of the throne of God and of the Lamb in the heavenly Jerusalem itself. For He describes this Jerusalem, and its throne, gates, court and foundations here. Hence concerning this throne, namely "of the seat of God and of the Lamb," John saw in xxii, 1, "a river of the water of life proceed;" and in verse 3 He says: "The seats of God and of the Lamb shall be in it (the heavenly Jerusalem)." This throne seems 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 chap. IV, verse 2. Now this loud voice signifies first, the greatness of the heavenly glory, and consequently of the divine goodness and mercy toward His elect and blessed. Secondly, that God wills that this voice be heard by all, and that all be stirred up by this voice to ardent desire and pursuit of this glory, through holy and divine works, even the difficult ones. For a loud voice signifies the great weight and importance of the matter called out and proclaimed. It comes forth from the throne, that is, from God, because God alone has rightly prepared good things for His saints, and offers and presents them to all.
This heavenly voice therefore, which is recounted through the following five verses, proclaims this heavenly Jerusalem to be that city of the strong, the victorious, and the triumphant, which God has prepared for His elect who fight bravely and conquer against the world, the flesh, the demon, and especially against Antichrist: just as on the contrary He has prepared eternal fires of Gehenna for the timid, the carnal, and the impious; so that by fear of the latter, and by hope and desire of the former, the spirit, mind and industry of all may be sharpened to undertake the heroic contests, by which they may both escape the fires of Gehenna, and be enrolled as it were as perpetual citizens of the heavenly Jerusalem. Hence in John Moschus' Spiritual Meadow we read of a certain monk, who, when he saw paradise in a vision, and wished to enter into it, heard from the angel: "No sluggard enters here; go, contend, despise the vanities of the world." So Blessed Nilus, a man of wondrous sanctity, and father of many religious, whose tomb I saw in the monastery of Grottaferrata, 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, "out of ten thousand men scarcely one is saved," and that this is asserted by St. Basil, Chrysostom, Ephrem and others. So has his Life written by his disciple, and from it Baronius, tome 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 sacred Scripture that after his sin he did penance, as Manasseh did. Who therefore can say of him, that he is saved?"
Behold the tabernacle of God with men. — He cites Ezek. xxxvii, 27, as I said there. Note: Heaven is called here the tabernacle of God lastly, because John throughout the Apocalypse alludes to the old tabernacle and temple; for this was the type and figure of heaven. Secondly, it is rather called a tabernacle than a temple, that we may consider the empyrean heaven, although splendid and august, to be nevertheless less than the majesty of God, and that for Him it is not so much a palace as a tabernacle and a tent, inasmuch as He dwells most gloriously and immensely in Himself and in His immense essence. In like manner among the Blessed He has not so much a house as a tabernacle, because His majesty is not comprehended by the Blessed, but God Himself by wondrous condescension communicates Himself in some measure to them, and shows Himself present. Thirdly, Viegas thinks that by the word "tabernacle" there is allusion to the Church militant, which now dwells in military tents, as in a camp and battle line, as if to say, Be it not grievous to you, O Christians, to dwell for a little time in camps and tents, to suffer hunger, cold and heat, to contend with the demon, the flesh and Antichrist; because soon these tabernacles and camps will be changed into a heavenly tabernacle, glorious and magnificent, in which, with arms and labors laid aside, and the enemies conquered, you will triumph in perpetual peace, joy and glory. Go on therefore, endure, persevere, contend, conquer, triumph. Fourthly, Alcazar thinks that by "tabernacle" is signified the supreme union and communion of the Blessed, since they dwell not in a roomy and capacious house, but in a tabernacle, in which one cannot be drawn away from another or hidden from another, but all see one another through, and enjoy one another, and have present among themselves the heavenly King dwelling most peacefully among them, and beatifying them, and heaping all goods and gifts upon them. Whence follows: "And God Himself shall be with them their God."
AND THEY THEMSELVES SHALL BE HIS PEOPLE.
As if to say, The Blessed will belong to none, except to God; they will acknowledge no lord, neither King nor Caesar, except God; they will worship or adore none except God, whom alone, as their King, God and Lord, they will supremely venerate, love, and praise; and they will obey and serve Him in all things, and subject and surrender themselves and all that is theirs to Him.
AND GOD HIMSELF WITH THEM.
As if to say, Just as a king is constantly with his people, a father with his sons, a master with his disciples, so God will be constantly with the Blessed in heaven, refreshing, feeding, delighting and beatifying them: He will be, I say, with them by a constant presence, which in this life seemed to them absent or hidden. For in heaven they will see God present, face to face, and they will speak with Him mouth to mouth; who will soothe them with ineffable consolation, and pour ineffable joys upon them. "For He shall be their God," as if to say, God will be God to the Blessed, that is, father, caretaker, protector, provider, glorifier, communicator and pourer-out of all His goods, and that omnipotent, omniscient, best and most liberal, and that for eternity. For this is what "Elohim" signifies, that is, God.
Secondly, "He shall be their God," that is, He will be to them every pleasure, every joy, every honor, all riches, all wisdom, all virtue and every good, so that the Blessed may say to Him with the Psalmist: "For what have I in heaven? and besides Thee what have I desired upon earth? God of my heart, and my portion, O God, forever." And with St. Francis: "My God, my love, and my all." This is what Moses desired, Exodus xxxiii, 18, saying: "Show me Thy glory." To whom the Lord answered: "I will show thee all good."
Thirdly, "He shall be their God," because God will be proper to each of the Blessed, and as it were a peculium and most pleasant possession proper to each one; for He will so belong to each, satisfying their desires, as He is of all; so that each one will so enjoy God, and will so possess Him, as if they alone enjoyed Him in solidum, and possessed Him alone, that they may rightly say: "The Lord is the portion of my inheritance and of my cup, Thou art He who shall restore my inheritance to me;" and: "Thou, O Lord, art my portion in the land of the living." For just as a king conspicuous on his royal throne is equally in the eyes of each individual and of all standing by; for each one sees the king just as perfectly, and feeds upon him, as do all together, just as if each one alone had the king, that is, the form and image of the king, in his own eyes: so God too, seen as it were an immense sun by the Blessed, and beatifying them by His vision, that is, possessing and possessed, so fills the minds of each, and of all, that each 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 of the listeners equally as it does of all: so also God will fill, feed and inebriate each one of the Blessed with Himself, and with all His delights and goods, equally as He does all together. O thrice and four times blessed, whose lot, portion, honor, pleasure, glory will be none other than God most high and best.
Devoutly St. Bernard, serm. 5 to the Knights of the Temple, saluting this Jerusalem: "Hail, He says, holy city, which the Most High Himself sanctified for Himself as His tabernacle, in which and through which so great a generation might be saved. Hail, city of the great King, from which new and joyful miracles have not been lacking to the world at any time from the beginning. Hail, mistress of the nations, princess of provinces, possession of the Patriarchs, mother of the Prophets and of the Apostles, initiator of the faith, glory of the Christian people, whom God has always from the beginning suffered to be assailed, so that for strong men, as it would be of virtue, it would also be the occasion of salvation. Hail, land of promise, which formerly flowing with milk and honey to your inhabitants alone, now stretches forth to the whole world the remedies of salvation, the nourishment of life. Land, I say, good and best, which in your most fruitful bosom, receiving from the ark of the paternal heart the heavenly grain, brought forth such great harvests of Martyrs from the supernal seed, and nonetheless from every remaining kind of the faithful brought forth fruit, a fertile soil multiplying thirtyfold and sixtyfold and a hundredfold above all the earth."
Verse 4: God Shall Wipe Away Every Tear
Just as the sweetest mothers wipe away the little tears from their little ones, and caress them, kiss them and soothe them. The Syriac translates: and every tear shall fail from their eyes. He alludes to Isaiah xxv, 8: "He hath cast death down headlong forever, and the Lord God shall wipe away tears from every face." Devoutly St. Bernard in his Declamations: "Happy, He says, are the tears, which the kind hand of the Creator wipes away; and blessed are the eyes, which chose to be melted in such weeping, rather than to be lifted up in pride, to look on every lofty thing, to be slaves to avarice and wantonness." And Tertullian, in the book On the Resurrection of the Flesh, chap. lviii: "God will wipe away, He says, every tear from their eyes: surely from the same eyes that had wept before, and that could still weep, if the divine indulgence did not dry up every shower of tears."
AND DEATH SHALL BE NO MORE, NOR MOURNING, NOR CRY.
Of the Martyrs tortured by Domitian and other tyrants, and by Antichrist himself. Secondly, "there shall be no cry" of the poor oppressed by the more powerful, sighing and crying out from injury, and the magnitude of labors and pains. For of this it is said in Exodus iii, 9: "The cry of the children of Israel is come unto me, and I have seen their affliction wherewith they are oppressed by the Egyptians." Thirdly, "there shall be no cry," such as the Saints here groan and cry out to God in colic, the stone and other diseases; likewise in poverty, misfortunes, injuries, calumnies, and every kind of hardship. Whence follows:
Because (so to be read with the Romans and Greeks, not "which") the former things are passed away. — As if to say, The former life, not vital but mortal, which was rather a death than a life, with its innumerable miseries, has now passed away. Henceforth there will be no time of labors and hardships: that first storm of warfare and labors has gone; what will follow henceforth for all ages will be a time of peace, joy and triumph. The cause of which He adds, saying:
Verse 5: Behold, I Make All Things New
The Arabic: Behold, I will make all those things new. He cites Isaiah xliii, 19, and II Cor. v, 17, as if to say, Those former things, old and miserable, have passed away with the old and miserable man, life and world. Now I make and create a new heaven, a new earth, a new life, a new man. Wherefore it is no wonder that there are now no tears, no mourning, no labor and pain to be seen in My servants. These belonged to the old life, but now all things are made new. For behold, I make all things new.
Verse 6: I Am Alpha and Omega
The Interpreter reads γέγονε; now they read γέγονα τὸ α καὶ ω, that is, I was, or I am α and ω. "It is done therefore," as if to say: Now are finished, now are brought to fulfillment, all the things which God had most wisely disposed from eternity concerning the world, the elect, the reprobate; now it is done, whatever was to be done in the mortal life of men; now it is done, whatever pertaining to the glory and felicity of the Saints was to be given and done for them; now it is done, whatever will be done through all eternity. For both the Saints will receive their glory and the damned their punishment on the day of judgment, which in both will last forever, so that nothing new will ever befall them.
I AM ALPHA AND OMEGA, THE BEGINNING AND THE END.
I am He who gives to all things and to all men, especially to the elect, their beginning and end; who brings each thing and each of the elect to its end: I am He who gave the beginning to the Church and to the heavenly Jerusalem; I am He who shall likewise give the end, namely eternal glory. See what is said at chap. 1, verse 8.
To him that thirsts (for God and heavenly things, that is, to the just) I WILL GIVE OF THE FOUNTAIN OF THE WATER OF LIFE FREELY.
Sitientes (thirsting), Ribera says, He calls the just who desire nothing but God, and that vehemently and ardently after the manner of those who thirst, and they cannot enjoy Him in this life, and therefore they always thirst for Him; such was David, Psalm xli, saying: "As the hart panteth after the fountains of waters, so my soul panteth after Thee, O God." For sinners enjoy what they desire, who desire nothing but earthly things, and they can soon obtain it. But the just always thirst, because although they taste certain draughts of that living fountain, as Christ says in John vii: "If any man thirst, let him come to Me and drink;" yet these do not slake the thirst, but increase it, as Eccli. chap. xxiv says: "They that drink Me shall yet thirst."
FREELY.
Because, although the just by their good works merit eternal life, this is nevertheless called and is truly 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 altogether freely.
Verse 7: He That Shall Overcome Shall Possess These Things
Lest, from the fact that He said He would freely give the water of life to the thirsty, anyone become slack and indifferent, and lay aside all care for his salvation and felicity, and resign it to God, He adds that this water is to be given only to those who fight and conquer. He speaks thus to stir up the faithful to the battle, especially those who will be in the time of Antichrist, as if to say, This glory and felicity befits and awaits the noble and strenuous, who dare to fight against Domitian and Antichrist, and to hurl themselves intrepidly into the densest knots of the enemy, and to undertake every arduous thing.
For another and adverse lot awaits the envious in the lake of fire, as follows. While therefore, O soldier of Christ, you are tempted by the flesh, while you wrestle with the world and the demon, while the throng of relatives persecutes you, while disease, infamy, poverty assail you, while with adversities you undergo a fierce contest and as it were a duel, take courage, take up heaven, thus one goes to the stars. Say to yourself:
I ascend a great road, but glory gives me strength;
A garland gathered comes not from an easy ridge.
"The joys of the virtues have a wound," says St. Prosper, Epigram lxxxvii. Through labors and battles is the way to triumphs. "An arduous road brings forth virtue." And, as Silius says, book III:
Adversities try men, and through hardships, by a hard slope,
intrepid virtue strives toward praise.
That Dionysius who by many great battles subjugated battered India, had as a trophy a magnificent temple, as can be conjectured from this, that it contained 365 steps of purple sapphire, as Epiphanius reports in his book On the Twelve Gems, chap. v. Whether this is true, or fictitious and symbolic, it aptly signifies that he, and any hero, ascended through as many steps of virtues and heroic deeds to the summit of glory and to the heavenly kingdom. "By this way the pious nobles departed."
Verse 8: The Fearful and the Unbelieving
In Greek δειλοῖς, that is, cowards. He therefore calls "fearful," first, those who fail through fear in persecutions, and unable to endure tortures, yield and consent to the tyrants. Secondly, those who shrink from doing violence to themselves and to their own concupiscences and flesh. Thirdly, those who shudder at Satan's temptations and assaults. For this horror is engendered in them, not so much by the harshness and horror of the thing, as by the pusillanimity and fear of the mind. Truly Seneca: "It is not because things are difficult that we do not dare, but because we do not dare things are 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 specters; if you pursue them, they flee away; whence the Poet truly said of them: "Forms terrible to behold," to behold, not in reality. They must therefore be boldly met and resisted, according to that saying of the Poet:
Yield not to evils, but go forth more boldly against them.
And: "Fortune (God who is the prospering fortune, and governing the lots of men) helps the daring." For nothing is so arduous that a noble mind with God's grace does not overcome it, as is clear in the Apostles, Martyrs, Anchorites, virgins and all the Saints, and is daily clear.
Wrongly Tertullian, in his book On Flight in Persecution, chap. ix, takes "the fearful" to mean the faithful who in persecution flee and hide themselves, and therefore from this passage contends to prove that it is not lawful for a Christian to flee persecution. Hence He says: "Moreover who will flee persecution, except him who will fear? who will fear, except him who has not loved?" But here is his error: for Christ urged this flight on His disciples, indeed commanded it, Matt. 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 brave man. Indeed St. Athanasius, contending continuously against almost the whole Arian world for 46 years, was most brave, and yet his life was nothing but continual flight and hiding.
And the unbelieving.
Namely those who do not have firm and strong faith in the divine promises, but in persecution and temptation lose heart, not believing nor trusting that God's help will be at hand, and that He will supply strength, and therefore they collapse in spirit, and are crushed and overcome by the enemy. Hence in the Lives of the Martyrs we read everywhere that they had immense trust in God, and by it and by constant prayer and invocation of God they overcame all torments.
The Gentiles saw the same thing, but through a shadow: "Each one, says Livy, wishes to be believed, and he who gives credit to one speaking obligates the latter's faith to himself." If this is true among men, how much truer with God, who is the first faith, just as He is the first truth? On the contrary, it is shameful and infamous to be heard to say with all that line of Naso: "With ambiguous faith you give and deny." Moreover, "The simple word of princes ought to have as much weight for faith as the oath of private men," as Alfonso, king of Aragon, used to say, by the testimony of Panormita in his book On His Deeds: but God is the King of kings, and Prince of princes. After the fleet was lost, the Carthaginians sought peace from the Romans. When Hamilcar refused to go to Rome, fearing the Romans might do to him what the Carthaginians had perfidiously done to Cornelius Asina, the Roman Consul, whom contrary to the law of nations they had bound in chains; Hanno, considering Roman good faith, set out, and when he had laid out 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 each Consul restrained the Tribune, and said: "Hanno, our city's good faith frees you from this fear." A certain commander, when he held an impregnable rock, surrendered himself to Alexander the Great. But Alexander not only ordered him to be prince of his territory, but also added, saying: "This man seems to me wise, who preferred to entrust himself to a good man, rather than to a fortified place;" and thus he most religiously kept faith with the enemy: so Plutarch in the Apophthegms of Kings. This faith, indeed far greater, God demands from us, because He keeps it far more and more faithfully than Alexander and the Romans. For it is impossible that He should deceive those who trust Him, or desert those who flee to His faith; rather He guards them as it were as hostages of His faith, and defends them most fiercely. Wherefore He hates and curses the unbelieving who distrust Him, as unfaithful and injurious to His faith, and permits them to be exposed and overwhelmed by a thousand dangers of present and eternal life and salvation.
The execrable.
He calls "the execrable" those abominable persons who commit execrable crimes abhorrent to the morals and life of Christians, and live after the manner of idolaters: for in Sacred Scripture idolatry is called abomination.
AND MURDERERS, AND FORNICATORS, AND SORCERERS.
He looks especially to the times of Antichrist: for then many impious men will kill the just, and will give themselves to lusts, and to sorceries, that is, to incantations and witchcrafts of magic, just as in St. John's time Nero, Simon Magus, Apollonius of Tyana and their followers gave themselves to the same.
AND ALL LIARS.
Bede takes it of a lie by which one sins against religion, e.g. by which they will pretend and say that they are followers of Antichrist, while in heart they are Christians, of which sort there are today many in England. Secondly, other lies and frauds will then also flourish, as in contracts, in promises, in friendship and faith; for he who does not keep faith with God, how will he keep it with man? All pernicious lying then is what St. John here understands. Thirdly, Alcazar: "Liars, He says, in Scripture are called all who violate and break the commandments of God; and especially those who inflict injury on another: for these are liars not in word but in deed: for they make a practical lie, that is, a sin, which is fraud or injury against God or neighbor, or both." Adverse and miserable awaits the portion, that is, the lot and as it were the inheritance (for this is what the Hebrew חלק chelec signifies) of all these in the lake of fire.
Verse 9: One of the Seven Angels Shall Show the Bride
"One," that is, the first, says Alcazar. Wherefore he thinks that this Angel was St. Paul, who as it were the founder of the Roman Church, as it were the bride of Christ, here shows to John her glory and nuptials in heaven, as he described the same in I Corinth. xv, where in the whole chapter he treats of the glory of the resurrection and of the rising Blessed, that is, of the Church triumphant, which is the glorious bride of Christ.
But I have shown at chap. xvi, verse 1, that these seven Angels of the seven vials are true and proper Angels. Therefore one of these it was here, who as he with the others poured out his vial and plague upon the impious, in chap. xvi: so fittingly soon after those last plagues, he here shows St. John the rewards of the Saints.
AND I WILL SHOW THEE THE BRIDE, THE WIFE OF THE LAMB.
You will say: Already at verse 1 and following John had seen this bride, how then is she here shown to him? Alcazar answers first, the sense is, as if to say, I will show thee by parts, distinctly and clearly, the felicity of the Church triumphant and of the Blessed, which already, at verse 1, thou hast seen only confusedly and summarily.
Secondly, this bride is the heavenly Jerusalem, which now signifies the very place and city, now its inhabitants, namely the Blessed. John therefore saw its inhabitants confusedly in verses 1, 3, 4; here however he sees and describes their very city. The sense therefore is, as if to say, I will show thee the new city descending from heaven, from whose riches and beauty thou mayest in some way understand what the future bride of Christ is to be, and what is her beatitude in this her palace. For just as he who shows to some stranger the king's garments, attendants, chariots, horsemen and pomp, by this very fact is said to show him the king: so the Angel here, showing John heaven and the riches of heaven, shows him the bride, that is, the Church and the very company of the Blessed. Properly therefore and in itself the Angel in what follows only shows John the heavenly city itself, and its parts and dimensions, but not its inhabitants, namely the Blessed. Whence properly and in itself he does not show him the Lamb's bride, but the city and palace of the bride; but from this, and from her beauty, felicity and glory, he leaves to be inferred how great is the beatitude, felicity and glory of the bride, that is, of the Blessed.
Verse 10: Taken in Spirit to a Great and High Mountain
He alludes to Isaiah ii, 2: "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 very mountain of the city, or on which this city was built. For John was led in spirit by the Angel to the city itself, that he might closely behold it, and its walls, streets and structure. That this is so is clear from the fact that the Angel in John's presence measured with a reed the whole city and its wall. Now this mountain at the summit where the city was, was flat 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 to the heavenly beatitude, one must strive in lofty and arduous things, so that one may lift one's mind and spirit from the lowest earth and earthly things on high to God, and ascend to Him by the steps of mind and affection, and go "from virtue to virtue," until one sees the God of gods in Zion. As a symbol of this thing, the citadel of Zion and the old temple were placed on a mountain. Wherefore the Psalmist sings in 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, lowering and humility of the mind. Do you wish to ascend into heaven? descend, lower yourself into the abyss: the more you have lowered yourself, the higher you will ascend, the more sublimely you will be lifted up in heaven, as happened to St. Francis. As a symbol of this thing, just as the city, so consequently the very mountain on which the city was set, was seen by John to descend from heaven, so that, namely, He might receive the humble and lift them up onto the mountain. Furthermore St. John is taken up onto a high mountain, that from there he might consider the holy city Jerusalem descending from heaven: for the mountain signifies the sublimity of prophecy, says St. Jerome to Algasia, Question iv, that just as the seer is raised in spirit to see things great and heavenly, so also he may be raised in place, that the exterior may correspond to the interior. Hence Balaam, about to prophesy, ascended a mountain, Num. xxiii, 9: "From the highest rocks, He says, I shall see Him," namely the people of Israel whom I bless. Hence also Christ, about to teach the Apostles the height of evangelical perfection, ascended a mountain, Matt. v, 1, as the Fathers and Interpreters have noted there.
Verse 11: Having the Brightness of God
In Greek τὴν δόξαν τοῦ Θεοῦ, that is, the glory of God; but glory here signifies light and brightness, as is clear from what follows, especially verse 23, where it is said: "The city has no need of sun, nor moon, to shine in it; for the brightness (in Greek δόξα) of God hath enlightened it." Now "of God" signifies that this brightness is extraordinary and admirable, inasmuch as it is divine, such as indeed befits God, and God's glorious and beatific palace, which presents to the eyes of the beholders, namely the Blessed, an insatiable variety and beauty of colors, such as was in the body of Christ at the Transfiguration, whose shadow is in a triangular crystal glass, which receiving light, as well as the appearances of fields, houses, etc., presents to the eye to which it is opposed a wondrous variety and beauty of colors; whence follows:
AND HER LIGHT WAS LIKE TO A PRECIOUS STONE.
In Greek τιμιωτάτῳ, that is, most precious. For "light" in Greek there is φωστὴρ, that is, luminary, which was illuminating that heavenly city, which is God Himself, as He says in verse 23.
Note: This luminary is not like a torch, but like the sun, because it illuminates the immense city, which extends to fifteen hundred miles. Again, this luminary, just as the river of living water of which chap. 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 middle of the city, yet in a more eminent place, it follows that this luminary was seen there also. For it was proper and adequate to the city itself, nor did it spread its light outside the city.
AS IT WERE TO A JASPER STONE, EVEN AS CRYSTAL.
He had said that this luminary was like a precious stone; now lest it be asked to which stone, he adds: "As it were to a jasper stone." But because jaspers are various and of various colors (for some are green like emerald, others transparent like crystal, by testimony of Pliny, book xxxvii, chap. 8), hence, to remove this ambiguity, he adds: "Even as crystal," in Greek ὡς λίθῳ ἰάσπιδι κρυσταλλίζοντι, as a crystallizing jasper stone, that is, completely transparent and splendid like crystal. The Arabic translates: like an onyx stone, or chrysolite, crystal, beryl: for the Arabic word means all these. Pliny relates, book xxxvi, chap. xxii, a wondrous thing about the temple of Fortune, built of phengite stone, or sphengite, transparent: "In the time of Nero as ruler, He says, a stone was discovered in Cappadocia of the hardness of marble, and translucent even where the tawny veins ran in, by reason of which it was called sphengite: with this he built the shrine of Fortune consecrated by King Servius, encompassing it with a golden house. Wherefore even with the doors closed there was daylight brightness inside in the daytime, no otherwise than as if by means of mirrors, the light being as it were enclosed, not transmitted." Concerning the same stone Suetonius too in his Domitian, chap. xiv: Domitian, He says, anxious and worried lest he should be overthrown by a conspiracy of those whom he had offended by his cruelty, "marked off the walls of the porticoes, in which he was accustomed to walk about, with sphengite, that by its splendor through images he might foresee whatever was being done behind his back." Such sphengites, indeed far brighter, the Blessed have in heaven, where all things are translucent and clear to all, indeed shining.
Alcazar notes that this throne of God is the very one which John saw in chap. iv, where of it is said in verse 3: "And He that sat was, to the sight, like the jasper and the sardine stone:" wherefore this luminary was seen to spread from the jasper and the sardine, which clothed and as it were made a body for God. Jasper is a green and firm gem: hence it signifies that God refreshes by His light and clear vision, and confirms the eyes and minds of the Blessed, and that constantly and continually for eternity. Jasper here is transparent like crystal, that it may signify that the inmost essence of God is seen through and penetrated by the Blessed. See what is said at chap. iv, verse 3.
Verse 12: A Great and High Wall with Twelve Gates
This wall signifies the insuperable firmness of the heavenly Jerusalem.
HAVING TWELVE GATES, AND IN THE GATES TWELVE ANGELS, AND NAMES INSCRIBED, WHICH ARE THE NAMES OF THE TWELVE TRIBES OF THE CHILDREN OF ISRAEL.
Namely so that through them may enter all the tribes, descended from the twelve sons of Israel, that is, of Jacob. For these tribes signify the universality of the Saints and of the Church triumphant, and that because she of old was prefigured and signified in the ancient Church of the twelve tribes of Israel. The mystical sense of this thing I have given at Num. 2.
Now Salmeron in the prolegomena of treatise 20, and Vilalpando tom. III on Ezekiel, and Adrichomius in his Chorography of Jerusalem, hold that here there is allusion to the gates of the earthly Jerusalem: for these were twelve in the time of David and Solomon. But Arias Montanus, Alcazar and others, indeed Salmeron himself, treatise 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 camp of the twelve tribes in Num. 2: for these were arranged in a square, so that each side of the square contained three tribes, of which each had its own gate. These gates are said to have had — that those twelve gates would be twelve Religious Orders to be instituted by God in such a way that each one in its own particular fashion would represent and bring back the name and tribe of Israel which it corresponds to. But these are mere conjectures, or fabrications, not to say figments of the brain.
AND ANGELS AT THE GATES. — Read it thus with the Romans and Greeks, not angles: therefore each gate has its own guardian Angel. For the Angels are guardians, companions, leaders, and receivers of the Saints. Thus Angels were seen to bear the soul of Lazarus, of St. Martin, of St. Servulus, of St. Paul the first Hermit, of St. Benedict, and of others, into heaven.
Verse 13: Three Gates on Each Side
13. ON THE EAST THREE GATES. — This city has three gates toward each region of the world, to signify that from all regions of the world the elect, called to heaven, will come in troops and frequently, in great abundance.
For toward the east were those who were once sent by Christ. Again, the twelve tribes — on the east Judah, Issachar, and Zebulun; on the south Reuben, Simeon, and Gad; on the west Ephraim, Manasseh, and Benjamin; on the north Dan, Asher, and Naphtali. Again, He alludes to the Jerusalem described by Ezekiel chapter XLVIII, verse 31, where it is said: "The gates of the city are after the names of the tribes of Israel;" and then to each region of the world He assigns three tribes, and to each tribe its own gate.
Furthermore, Alcazar holds that, in place of the tribe and gate of Dan which Ezekiel reckons, John here substitutes the tribe and gate of Manasseh, because the tribe of Dan was, by him in chapter VII, verse 5, excluded from the number of the tribes sealed and chosen for the heavenly Jerusalem. But this reasoning is not conclusive. For in chapter VII he was treating only of the Jews who would be converted to Christ at the end of the world, and therefore he 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, to signify that all the faithful and Saints of all nations — who are the spiritual sons of Jacob and Abraham — from the four regions of the world will flow together everywhere to the heavenly Jerusalem, both poor and rich, both common and noble, both barbarians and Greeks and Romans.
For to no faithful one and Saint will entry be barred, according to that saying of Christ in Matthew 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 Numbers II, 25, and Ezekiel XLVIII, 32, where Dan, equally with the other tribes, is reckoned in the number of the twelve tribes of Israel: for absolutely all tribes and nations are called by God to heavenly blessedness.
Lastly, since each side of the square, or of the walls of this city, would contain twelve thousand stadia, that is, fifteen hundred Italian miles, it follows from this that the distance of one gate from another was enormous, namely five hundred miles, says Alcazar. But on verse 16 I shall show that each side, and consequently the distance of one gate from another, was four times smaller, that is, was only 125 miles.
Mystically, St. Jerome on chapter XLVIII of Ezekiel, 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, who by their preaching and labor called and led them to the Church — first militant, then triumphant. For which reason there are only twelve gates, because there were only twelve Apostles of Christ, just as there were twelve Patriarchs, the sons of Jacob, from whom the twelve tribes descended. Moreover, the guardians of the gates of the heavenly Jerusalem are the Angels, whom no one is able from anywhere to deceive or corrupt, so as to insinuate himself and force his way into the city — either by fraud while they are unaware, or by gifts when they are aware and corrupted.
Otherwise Abbot Joachim, who by the twelve gates understands twelve Apostles, whom he holds will be sent by God at the end of the world, after the manner of the twelve who were once sent by Christ. Again, twelve.
Verse 14: Twelve Foundations with the Names of the Twelve Apostles
14. AND THE WALL OF THE CITY HAVING TWELVE FOUNDATIONS, AND IN THEM THE TWELVE NAMES OF THE TWELVE APOSTLES OF THE LAMB. — It is probable, as Alcazar holds, that these twelve foundations did not divide the parts of the wall in such a way 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 so on consecutively; but rather that one foundation was placed upon another in each part of the wall, so that in any part of the wall, in the lowest stone of the foundation there would be jasper, then upon it sapphire, upon this chalcedony, and so on thereafter. For this seems to be required by the words of verse 19, when it says: "And the foundations of the wall of the city were adorned with every precious stone: the first foundation jasper, the second sapphire, the third chalcedony," etc. Note the word every, as if it said: The foundations of the city do not have one precious stone everywhere, but each one has all of them, that is, twelve.
Again, Alcazar holds that these foundations were not only of the wall, but of the whole city. For the whole city was built upon living stone: wherefore these living stones and gems of the wall pervaded the whole city, just as happens in living rock, which occupies the entire summit of a mountain. But this is uncertain, especially because John distinguishes the city from the wall, saying: "And the structure of its wall was of jasper stone; but the city itself was pure gold, like clear glass."
Now it is certain in the opinion of all that these twelve foundations signify the twelve Apostles: for the wall of the Church rests, as it were, upon their shoulders. For this reason their names have been inscribed on the foundations, to signify that they themselves are the foundations and founders (for these two amount to the same thing) of the Church.
Excellently St. Augustine on that passage of Psalm LXXXVI: "Her foundations (that is, of Sion, i.e., the Church) are in the holy mountains. Why, He says, are the Apostles and Prophets foundations? Because their authority carries our weakness. Why are they gates? Because through them we enter into the kingdom of God. For they preach to us. And when we enter through them, we enter through Christ: for He Himself is the Door. And when twelve gates of Jerusalem are spoken of, and Christ is one gate, and Christ is the twelve gates, it is because Christ is in the twelve gates."
Furthermore, what the order of the Apostles is, and what gem is to be assigned to each Apostle, is obscure and doubtful: it is probable, as Ribera holds, that the order of the Apostles to be preserved is that in which St. Matthew sets them down and reckons them in chapter X, verse 2. For he is the most exact historian among the Evangelists, and the keeper of order and time. Whence he begins and lists them in order thus: "The names of the twelve Apostles, He says, are these: First, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Thaddaeus; Simon the Canaanite, and Judas Iscariot," who was the betrayer; whereupon in his place Matthias was substituted.
Therefore in the same order St. John seems here to assign to them the foundations and gems: except that in the pairing of St. Matthew, the order of Thomas and Matthew is to be exchanged; for Matthew is to be placed before Thomas, as the other Evangelists place him: because for the sake of humility he set himself after Thomas, says St. Jerome. Now these gems, each one, denote individual virtues and gifts by which the individual Apostles shone forth above the rest.
This does not please Alcazar, both because many — indeed all — the Apostles shone forth with the same virtues; and because the order of the Apostles is uncertain. For the Evangelists vary in this, and it is reckoned by them four times, and always one way and another. Wherefore he himself holds that in these twelve foundations and gems plain reference is made to the twelve articles of faith of which the Creed consists — the Creed which the Apostles composed and handed down to the Church. For this duodenary number of the articles of the Creed is well known and certain; equally well known and certain it is that it is duodenary because the number of the Apostles who composed it was duodenary. For these twelve articles are the sum of the Christian faith, and therefore they are the twelve foundations of the Church, both militant and triumphant.
Wherefore, he himself says, I think it must be asserted that the Apostles are called founders of the Church for this reason: because they brought forth that admirable sum of faith, and by the testimony of their shed blood, and also by preaching and miracles, sowed it in the souls of men; and on that account the symbol of the twelve gems is attributed to the Apostles, because gems of this sort symbolically figure the twelve truths of the Creed composed by them. This seems to be the opinion of St. Augustine, who in book III On the Creed to Catechumens, vol. IX, says: "You should know that this Creed is the foundation upon which the building of the Church has arisen;" and it is the same to say "that the faith of these truths is the foundations," as St. Clement speaks in epistle 1 to James, brother of the Lord.
To this purpose belongs that saying of Rufinus in his book on the Creed, that the things contained in the Creed are monuments of faith, built by the Apostles from living stones and the Lord's pearls. Furthermore, the Council of Trent, session III, in the decree on the Creed, calls the Apostolic Creed the firm and only foundation, against which the gates of hell shall not prevail. Other Councils and Fathers say the same. Finally, St. Jerome on Psalm LXXXVI: "Her foundations are in the holy mountains," affirms that the foundations are the mysteries of the Most Holy Trinity, which are unfolded in the whole Creed. And that such a foundation was laid by Paul, of which he says in I Corinthians chapter III, verse 10: "As a wise architect I have laid the foundation:" likewise that the Apostles are called foundations because they disseminated this very faith: so St. Jerome.
Furthermore, it seems to matter little to know which opinions and articles were composed by which Apostle: for although all the Apostles equally would have come together for the composition and arrangement of each article, nevertheless, because they were themselves twelve, hence aptly the same number of opinions and articles are attributed to them in the Creed — namely, one to each.
Moreover, all the Apostles approved all the opinions of the Creed, and reduced them into the Creed. Wherefore the authority of any article is the same as that of the whole Apostolic college. For this whole college approved, arranged, composed, and produced that Creed — whether each one set forth his own article, or whether all the articles were spoken and composed by all together, or by various ones indiscriminately. For this matters little to the present purpose.
This opinion is weighty and solid, and rests upon a sure foundation; yet Ribera's explanation is not to be rejected, because John expressly assigns these stones to the individual Apostles, not to the articles of faith — just as Moses in the Rational (breastplate) assigned individual gems to the individual Patriarchs, Exodus XXVIII, 17, to which John here alludes.
Wherefore both opinions can be admitted as probable and true: for one is joined and subordinate to the other, one fills out and completes the other: for the twelve gems and foundations signify the twelve Apostles, because they themselves handed down to the Church the twelve articles of faith, as it were foundations.
Verse 15: The Golden Reed of Measure
15. AND HE HAD A REED MEASURE, — that is, a measure which is called a reed, or rod: for in Greek it is κάλαμος, and contains six cubits and a palm, as is plain in Ezekiel XL, 5. With this reed therefore the Angel measured the heavenly Jerusalem: whence it is golden, and signifies a measure of glory. Alcazar thinks the cubit is not a fourth part of human stature, but a sixth, and consequently that the reed is only 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 is 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 tip of the longest finger, so that it is the fourth part of a man's stature, not however from the bend of the arm to the hand only, by which reasoning the cubit would be the sixth part of a man's stature; concerning which matter I spoke at chapter xi, verse 1.
And its gates. — Therefore the Angel measured these also with the reed, even though John does not express it. But why is he silent about it? Alcazar answers, because the gates of the heavenly Jerusalem are narrow, according to that passage of Matthew chapter vii, verse 13: "Enter ye in at the strait gate." And: "How narrow is the gate, and strait is the way which leadeth unto life." He is therefore silent about these narrow places, because these do not contribute to the greatness of the city, which here John intends to depict. Furthermore, although the gates are narrow, they are nevertheless precious and of marvelous beauty, nor are they so narrow that a man cannot enter through them with his gems and wealth: for there is no entry into heaven for chariots, horses, and beasts.
Verse 16: The City Lieth Foursquare
16. AND THE CITY LIETH FOURSQUARE. — In Greek τετράγωνός ἐστι, that is, it is quadrangular (whence the Arabic translates, and the city shall have four corners), whether it is equal on all sides, and therefore a geometric square; or larger on one side, namely longer than wide, which Geometers properly call a quadrangle. But that this square was a true square, as the Syriac translates, not a quadrangle, is clear from what follows: "The length thereof is as great as the breadth." Vitruvius, book I, chapter v, does not approve of the square shape in cities, because at the projecting corners enemies could hide themselves. But this heavenly city fears no enemies.
He alludes to the city of Jerusalem described by Ezekiel chapter xlviii, verse 16, which was equilateral toward all regions of the world, and square, but that one had suburbs containing on each side 250 reeds, whereas this city of John lacks suburbs. Again, the length (as well as the breadth, being equal to the length) of the city of Ezekiel contains 4500 reeds; add the reed of the suburbs, you will have in all 5000 reeds, that is, nine Italian miles. For a reed contains nine feet; and five feet make a pace: a mile contains a thousand paces. But John's city is twelve thousand stadia long, that is, one thousand five hundred miles; therefore by 1491 miles it exceeds the city of Ezekiel. He therefore says of the heavenly Jerusalem τετράγωνός ἐστι, that is, it is quadrangular, not round, not pentagonal, not of any other shape.
Some from this passage have opined that the empyrean heaven is not round, but quadrangular, at least as to its convex or outermost surface. Thus St. Chrysostom and Theophylact on Hebrews chapter viii, verse 2; Ludovicus Molina, treatise On the Work of the Six Days, disputation iii, last, and he cites Athanasius and Basil; the Conimbricenses, book II On the Heavens, chapter v, Question I, article 2. Indeed even St. Clement, book VII of the Apostolic Constitutions, chapter xxxvi, says: "The heaven is made in the manner of a vault, stable like a stone." The same is taught by the anonymous Greek author of the book entitled The Christians' Book, 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, verse 3; for in place of what we read there: "Stretching out the heaven like a skin," the Septuagint translates, like a vault. But this argument does not press. For "camera" does not mean here a chamber, which is usually square; but a vault, which is usually round, and is commonly called "concameratio." For the Latins, equally with the Greeks, call a vault "camera." They add also a reason, or congruity, that the square figure is more fitted for rest and habitation.
But better and more genuinely you should take this square symbolically, as also other things here. For because this city is said to have three gates from each of the four sides, or regions, hence it is described as square for greater stability and ornament. For square cities are, first, more convenient; second, more beautiful and more perfect: hence we see every perfect architecture conformed to a square; third, they are stronger: for each pair of corners out of four, mutually opposite to each other, correspond to each other, and they can mutually defend each other, and more powerfully repel the enemy from both at once. These corners therefore do not give hiding places to the enemy, as Vitruvius supposed, but expose him to be struck by the citizens standing both in the same and in the opposite corner.
Mystically, this square signifies that this city, being turned toward every region, and open through three gates, lies open as much to Westerners as to Easterners, as much to Southerners as to Northerners. Again, it is governed and made blessed by the 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 say: "The Church is recorded as set foursquare, because it is strong through faith, long-suffering through hope, ample through charity, efficacious through operation. Each of the faithful has also faith, by which they believe what they cannot see, namely God three in Persons and one in majesty. They have also hope, by which they hope to be able to attain that which they do not yet see. They have also charity, that is, the love of God and neighbor. To which virtues, that their life may be perfect, work is joined, without which faith is dead. Whence the Apostle James, in his epistle chapter ii, says: 'Faith without works is dead.' Again by the four sides of the city we can understand the four cardinal virtues: prudence, temperance, fortitude, and justice. Which ought so to be in the elect, that one squares with the other: for prudence is the knowledge of seeking goods and avoiding evils; to which temperance is joined, because prudence is not perfect unless temperance is also present, by which one tempers oneself from the harmful pleasures of this age. And while one is doing this, one must use great fortitude of soul, by which one drives away lust, strongly resisting through the virtue of temperance. To these justice must be added, that one not be wiser than is fitting, but be wise unto sobriety. Thus then the city is recorded as set foursquare, which pleases God when gathered in the four parts of the world, agreeing in faith, hope, charity, and works, which mutually embrace one another in every faithful soul;" and it is, as it were, a monotessaron, composed of the precious four virtues in equal measure, beautiful harmony, and as if in musical concert.
THE LENGTH THEREOF IS AS GREAT AS THE BREADTH, — as if to say, It is not only quadrangular, but also square, or equilateral. Length symbolically signifies vision, contemplation, and ascent of the intellect into God; breadth denotes charity, because as much as the Blessed see God, so much also they love Him: thus Gagneius. Secondly and more aptly, length is eternity, breadth is the extension of joys, that is, of objects in which they rejoice, as will soon be clear: thus Ribera.
AND HE MEASURED THE CITY WITH THE REED (that is, with the reed, by means of the reed: it is a Hebraism, מן min is put for ב bet) GOLDEN, BY TWELVE THOUSAND STADIA — Understand "the city" as the whole, namely the whole of its square circumference: for this measured, the whole city is reckoned measured. St. John alludes to the circumference of the city of Jerusalem: for this comprised fifty stadia, which, if you divide into four parts and sides, you will have for each side twelve and a half stadia. This number John multiplied by a thousand; for he says that each side of this heavenly city contains twelve thousand stadia, that he might show that the Church of Christ, especially the triumphant, far surpasses the old Jerusalem. So 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 circuit, it follows that from one gate to another was a space of a thousand stadia: for so from the space of twelve gates you will arrive at twelve thousand stadia for the circumference of the city. This circumference is huge, in order to designate the immense capacity of the heavenly Jerusalem, which will hold as many millions of men as will be gathered from all the elect who in any age, from Adam to the end of the world, have been, are, or will be in any region of the world. Eight stadia make an Italian mile: therefore the circumference of the city, containing twelve thousand stadia, contains 1500 Italian miles. Now since this city is square and equilateral, it follows that each of its sides, both of length and breadth, has a quarter of this number, and of these 1500 miles, namely 375. Therefore this city was 375 Italian miles long and as many wide. It is therefore as long as is the journey and distance from Naples to Milan or thereabouts: equal is its breadth. Vast is this city, which encompasses with its circuit so much of the area of provinces. Wherefore those who take these things literally, as they sound, say that the space of the city, or place of the Blessed, is precisely as much as they themselves, distributed among various stations, occupy in the empyrean heaven (for they cannot occupy the whole empyrean; for they would be too far apart from one another. For it is most vast, and contains the whole globe of the earth not a thousand, nor a hundred thousand, but more than ten hundred thousand times, as can be gathered from what I taught about the size of the heavens and the smallness of the earth, Genesis 1, 7).
Just therefore as from chapter xiv, verse 20, they reckon the capacity of hell to extend in every direction to 1600 stadia, that is, to two hundred Italian miles: so likewise they teach that the place of the Blessed in the empyrean heaven extends in every direction to 375 Italian miles. Far greater therefore is the place of the Blessed than the place of the damned, especially since the Blessed are few, the damned very many.
Alcazar increases this space fourfold. For he himself thinks that the Angel here measures the city, that is, 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 whole stadia, that is, 1500 Italian miles. Equal is its breadth. As long therefore is this city as is the road and distance from the city of Seville to Naples.
For the Blessed in heaven have a most acute power of vision, so that they see those things which take place in this space as conveniently and clearly as we see those things which happen in a single chamber. This is what Baruch says, chapter III, verse 24: "O Israel, how great is the house of God, and how vast the place of His possession!"
But everywhere the Interpreters take these twelve thousand stadia, like the other things here, mystically, that they may designate the immense capacity of this city, adequate to the measure and number of the twelve Apostles, who are as it were its founders and parents. For also the other things — about the golden pavement, the gemmed 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, as 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, there seems to be required a greater multitude of citizens than could occupy two million cities equaling Seville in size. For innumerable little ones, even among heretics and schismatics, are saved; and of adults more than many suppose. For Christ, who poured out His Blood for souls, takes care that those whom He so greatly loves may be saved, lest the Blood be poured out for them in vain. Wherefore, if the world should stand for six thousand years, as many have supposed (although Alcazar opines that it will be more), in any thousand years there would be saved as many as could inhabit three hundred thirty-three thousand cities equaling Seville: in any year there would be saved as many as could inhabit three hundred thirty-three cities equaling Seville; in any day almost as many (for a year contains almost the same number, indeed slightly more days, namely 365) would be saved as could inhabit Seville: I say inhabit, not only as to houses, but also as to estates, gardens, and orchards, which serve the utility as well as the delight of the inhabitants; for on both accounts the citizens, especially the rich, are accustomed to have, besides houses, their own gardens and estates. For the vast number of Catholics throughout the world, through one thousand six hundred years, has always existed, and will exist until the end of the world.
Of the Catholics, however, by far the greater part are saved, both because most and almost all those about to die receive the Sacraments, which from one attrite make contrite: and at that moment sinners abandon their concubines and other enticements of sin out of fear of Gehenna, and prepare themselves with their whole soul for the blessed life. Also because a third or fourth part of men dies in infancy or in baptismal innocence. For very many die as children, indeed more than half of men die before the twentieth year of age: for we see more fail before than exceed twenty years. Also because most are well educated in the faith and fear of God by parents or teachers: and those first seeds impressed on children remain in them throughout life. For "the cask will long preserve the odor with which it was once steeped while fresh." From education therefore, and from association, depends the life and salvation, or damnation of each one, as a door hangs from its hinge. For adolescents are at a crossroads, and a slippery one. If they fall in with perverse companions, servants, friends, they themselves are perverted: if with good ones, they themselves become good. Wherefore parents and rulers and Prelates must especially keep watch over the instruction and education of youth. This our Holy Father Ignatius saw, who in the Society arranged for the establishment of academies of all classes and faculties, and outside it schools for boys and girls everywhere, with great benefit to the Commonwealth and to souls, so that already far more are saved than before. Thus one man of heavenly mind greatly increased the number, and he gave heaven very many citizens, who otherwise would have ended as citizens of Gehenna. I pass over the immense multitude of Religious and Virgins, which in monasteries and colleges leads a holy, indeed heavenly, life, and that in every age, and everywhere on earth. I pass over the very many groups of Priests, Prelates, and Clerics who live piously. I pass over the swarms of Martyrs and Anchorites. I pass over the innumerable throng of Confessors, widows, virtuous spouses (which St. John saw, Apocalypse chapter vii, verse 9). Those of the Christians who are damned, either lacked instruction and perish through ignorance of things to be believed or to be done; or by usury, simony, unjust contracts, frauds, etc., enriched themselves and theirs, and at death do not wish to make restitution, lest they impoverish their offspring; or labor under hatred and stubborn vengeance; or are killed in war, brawl, or other mishap, etc. But these in comparison with the others are few. I know that St. Chrysostom, in homily 40 to the People of Antioch, thought the contrary. For He says: "How many do you suppose there are in our city who will be saved? It is unpleasant indeed what I shall say; yet I shall say it: Among so many thousands one hundred cannot be found who are saved; and indeed even of these I doubt. For how great, I ask, is the malice in the young? how great the torpor in the old?"
Again, the name "stadium," Haymo says, indicates a race and a contest, by which it is necessary to run and to contend daily, that we may penetrate into that city. Whence Paul, I Corinthians ix, 24: "Know ye not that they who run in a race, all run indeed, but one receives the prize?"
ITS LENGTH AND HEIGHT AND BREADTH ARE EQUAL. — "Equal," that is, uniform, says Alcazar; for otherwise, if the height were twelve thousand stadia, equal to the length and breadth, scarcely the whole area of the city would suffice for the foundations and base required to sustain towers of such a height. Add that the height of the wall is soon said to be only 144 cubits, which surely would be slight and disproportionate if the height of the houses were twelve thousand stadia. Therefore the height is not here 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 non-uniform, so that here they rise up, there they are pressed down and descend. Furthermore this uniformity of the walls and houses signifies the concord and society of the Blessed, and their greatest familiarity and admirable proportion. This opinion is plain and probable: although the Greek ἴσα signifies more "equal" than "uniform."
Secondly, Rupertus thinks these things are said of the wall of the city, not of the city and its houses. But the Greek αὐτῆς, that is "of it," refers to the city, not the wall. Add that of the wall he soon subjoins that it has 144 cubits of height: for in length and breadth it has three thousand stadia; for the same number is in each of the four sides, which constitute the length and breadth. For altogether in all the sides combined there are twelve thousand stadia.
Thirdly therefore, Ribera and Viegas think that the length, height, and breadth of the city are properly equal, namely that each has three thousand stadia, that is, 375 Italian miles; for this is the fourth part of the square or circuit of the whole city, which contained twelve thousand stadia. This seems harsh: but this city is heavenly, and symbolic. Add that perhaps in the height of this city John includes the height of the mountain on which the city was situated.
Symbolically, Peter Bongo in his book On the Mysteries of Numbers teaches that by three thousands in Sacred Scripture is signified the perfection of virtue and fortitude. For there are three grades of chastity and of the Saints, namely the married, the continent, and virgins, who ascend to the fellowship and enjoyment of the sacred and immense Trinity. Or certainly this is understood not of the city, but of the individual houses (for the height of the city consists in the height of the houses and towers. For of the walls and ramparts He will soon treat), as if to say, Each of the houses of this city were equally tall, long, and wide. For this is wont to bring marvelous proportion and beauty to a city, as may be seen at Antwerp.
This as to the foundation and truth of the parable. Now as to the meaning 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 always endure with an equal tenor, that is, eternally.
Note: Under "height" is also embraced "depth," which St. Paul adds in Ephesians III, 18. Height therefore as height signifies the sublimity of felicity and of the beatific vision; but as height embraces depth, it signifies the intentness and immersion of the Saints in the abyss of divine goods, namely of wisdom, beatitude, and heavenly joys. So nearly also Viegas: Length, He says, is eternity, of which Psalm xcii, 5: "Holiness becometh Thy house, O Lord, for 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 highest delight, by which the capacity of the soul is, as it were, dilated because of the magnitude of joy. Therefore the length, breadth, and height are equal, because all these matched 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 shows and measures these things to John, is St. Paul. But this I refuted at chapter xvii, verse 1.
Tropologically Haymo, Ansbertus, and Pannonius: "As great is the length as the breadth, because as great as is faith, so great is hope, so great is charity, so great is action. For as much as we believe, so much we love; and as much as we love, so much we hope; and as much as we hope, so much we extend ourselves through love toward God and neighbor. In like manner, each one will be as prudent as he is temperate, brave, and just; as temperate as he is prudent, brave, and just; as brave as he is prudent, temperate, and just; as just as he is prudent, temperate, and brave. And because by equal measure this city, while it lives on earth, stands firm and stable in merits in every direction; with equal measure also it shall receive the rewards of glory in whatever part of the world it shall have merited them by the aforesaid virtues. In the same way too in Ezekiel the temple is described as situated: that it may be insinuated that, just as a square strength is stable so that it can in no wise be overturned by the impulses of the winds or the incursions of rivers, so the glory of this city descending from on high is everlasting."
Verse 17: The Wall of a Hundred Forty-four Cubits
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 height. For that it had three thousand stadia in length, as well as in breadth, is clear from what was said in verse 16. For there he said that the whole circuit of the wall and city contains twelve thousand stadia, and further that the city is square, having four equal sides. From these two it follows that each side of the city, both of length and of breadth, has three thousand stadia. So the walls of Babylon had two hundred cubits in height, as the Historians write.
Note: By the wall surrounding the city is symbolically signified the divine protection, which will preserve the glory of the Blessed for all eternity, of which Isaiah says chapter lx, verse 18: "Salvation shall occupy thy walls, and praise thy gates." The wall therefore is 144 cubits high, that is, it is on all sides most high and most firm. For the duodenary signifies universality and perfection, especially if it is squared, that is, if it is multiplied into itself, as is here done: for twelve times twelve make 144. So Aretas.
Others by the wall understand the guardianship of Angels, others the Apostles, Doctors, Prelates; others the Martyrs; St. Gregory takes it as Christ Himself; Rupertus asserts the Eucharist to be the wall of the Church: to him Alcazar comes near, who by it understands the priests of the Church. For these offer the sacrifice of the Eucharist, and are the 24 elders of whom in chapter IV. Whence they are equated here to the number 144, because each of the 24 elders has six cubits of human stature (for of this it is soon subjoined: "The measure of a man, which is of an Angel"): now multiply six by 24, you will have 144. Therefore it is signified that the office of priests is to set themselves as a wall for the Church, and therefore the 24 human stature measurements are aptly attributed to the wall, as if all the priests joined among themselves are for offering the sacrifice of the Church, and for fortifying the Church by that reasoning. Thus far Alcazar. But these things are partly mystical and tropological, partly less probable and true: for a cubit, by common opinion, is the fourth part of human stature, not the sixth.
The measure of a man, which is of an Angel, — as if to say, The Angel used such a measure as men commonly use; or these 144 cubits were measured by human measure, which the Angel held in his hand, and this lest we think that some other spiritual or Angelic measure is here understood: thus Ribera; and Gabriel Vasquez, part 1, Question CXXIX, chapter 1: "The measure, He says, of a man, which is of an Angel," as if to say, Although this measure seemed to be of a man, in reality it was of the 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 of reeds and cubits.
Villalpando adds in his Apparatus of the City and Temple, volume III, part 2 On Hebrew measures, book III, chapter xv, that this measure of the cubit is called "of a man," because it was first taken from the cubit of a man. But when he adds: "Which is of an Angel," he indicates that the same cubit corresponds to that human figure which the Angel was bearing, as if to say, The Angel measuring under human appearance was measuring with a cubit which was equal to his own proper cubit: in which he was imitating earlier men, who, for measuring the lengths of things, chose the length of their own cubit as the measure. Whence the Arabic translates, "the stature of a man, which is of the length of an Angel," who is as long as this Angel was. By this measure of a man, which is of an Angel, is signified first, that holy men in heaven attain to the measure of the glory of the Angels. For they succeed into the place of those who fell from there, and were made demons. Secondly, that the beatitude and crown of the man as well as of the Angel is to be measured by the same measure, that is, that according to the magnitude of grace and of good acts, both to the man and to the Angel a greater or lesser glory is to be given.
Haymo adds thirdly that as many men will obtain glory as Angels have fallen: and so as to number, the measure of Angel and of man, that is, of Angels and of men, is the same. For one city, one felicity, one Church, and consequently one measure of it embraces both.
Otherwise Alcazar; for so he explains, as if to say, The Angel used a reed, which is of six cubits, which is the measure of a man's stature. For every man is six of his own cubits long, taking the cubit from the bend of the arm to the beginning of the hand. He adds that this is 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 the cubit is the fourth part of a man's stature, not the sixth, as I have already said. See what was said at chapter xi, verse 1.
Verse 18: The Wall of Jasper, the City of Pure Gold
18. AND THE BUILDING OF ITS WALL WAS OF JASPER STONE. — He alludes to Isaiah liv, 12: "I will lay jasper as thy bulwarks." Jasper is most firm, green and translucent, as Pliny teaches in book xxxvii, chapter viii. Hence it signifies, first, the fortitude of God, which guards, protects, and strengthens the heavenly Jerusalem; second, His delights, pleasantness, and recreation; third, His brightness. Add fourthly that it was believed by the ancients that jasper drives away demons: for these God excludes from heaven. For Scripture in symbols sometimes accommodates itself to the common sense and opinion of men, even if it does not subsist in the matter, nor be true.
AND THE CITY ITSELF [WAS] PURE GOLD, LIKE UNTO PURE GLASS. — Some think there are no houses in the heavenly Jerusalem, because in it all things are common and clear; whence John does not here enumerate any houses. But the contrary is taught by this passage: for cities are not called gardens or Paradises, but houses of citizens; hence Christ says in John xiv, 2: "In My Father's house are many mansions." These houses therefore are not like ours, of stone, for the defense of citizens, secret actions, etc., but glassy and translucent, for beauty, delight, proportion, and also for signifying the distinction of merits.
Now this city is of gold, but such as is like to glass: because to our gold nothing is lacking except the transparency of glass, just as to glass nothing is lacking except the firmness of gold. Both therefore the heavenly Jerusalem has, namely gold and glass: for its gold is transparent like glass; again, this glass is solid and excellent like gold. It is therefore like chrysolite, which is a symbol of the most perfect glory of Christ, from which the glory of the Blessed flows forth, of which in the seventh foundation: thus Alcazar.
Wherefore St. Cecilia, when the apparitors were weeping that so wealthy and noble and wise a maiden was hastening eagerly to death, replied: "This is not to lose youth, but to change it; this is to give clay and to receive gold; to give a vile and small dwelling and receive a most ample palace built of precious stones and gold; to give a brief and dark corner and receive a bright forum sparkling with heavenly pearls; to give a perishable thing and receive a thing which knows no end and is ignorant of death; to give a vile stone that is trampled by feet and receive a precious stone which shines with brilliant aspect in a royal diadem:" so her Acts have it.
Now "the city is gold," that is, it is golden. For the Hebrews call זהב zahab, that is gold, "golden": for they do not have an abstract for gold. The city therefore is gold, because it radiates with most precious wealth: gold, I say, not opaque, but like glass, because it shines through with knowledge and contemplation both of God, and of the other Saints and Angels, and of all things. Certain Greek copies have ὁμοίως ὑάλῳ, that is, "like glass," namely the city was: thus Vatablus; but the sense returns to the same.
Such, so august, so splendid, so precious of gold and silver, St. Salvius the Bishop beheld this heavenly city, having been carried thither after death. Whence returning to life by the command of God, he exclaimed: "Hear, O dearly beloved, and understand, that nothing is what you see in this world, but they are, according to what Solomon the prophet sang, all vanity. For happy is he who can so live in the world that he may merit to behold the glory of God in heaven." And when those standing by asked where he had been, what he had seen, he said: "When you saw me four days ago lifeless in my trembling cell, seized by two Angels I was raised into the heights of the heavens, so that not only this squalid world, but also the sun and moon, the clouds and the stars I thought I had under my feet; then through a gate brighter than that light I was led into that dwelling, in which the whole pavement was as gold and silver shining, ineffable light, indescribable amplitude: which a multitude of mixed sex so covered, that the length and breadth of the throng could not be entirely discerned. And when a way was being prepared for us between those pressing in by the Angels who were going before us, we came to the place which we had already been contemplating from afar, over which there hung a cloud brighter than any light, in which neither sun, nor moon, nor star could be seen, but above all these it shone forth more splendidly than natural light." He then adds about the sound, fragrance, throng, and voice of the place: "And a voice was proceeding from the cloud, as it were the voice of many waters. There too men in priestly and secular garments humbly greeted me a sinner, whom those who were going before me told me were the Martyrs and Confessors whom we here venerate with the highest service. Standing therefore in the place in which I was bidden, an odor of exceeding sweetness covered me, so that being refreshed by this sweetness, I have desired no food or drink yet. And I heard a voice saying: Let him return back to the world, for he is needful to Our Churches. For a voice was heard: but who was speaking could not be seen at all. And I prostrate on the pavement said with weeping: Alas, alas, Lord, why hast Thou shown me these things, if I was to be defrauded of them? Behold today Thou casteth me from Thy face, that I should return to the fragile world, and not be able to come back here again. Take not, I beseech, O Lord, Thy mercy from me; but I beg that Thou allow me to dwell here, lest falling thence I perish. And the voice which was speaking to me said: Go in peace, for I am thy guardian, until I bring thee back into this place. Then left by my companions, descending with weeping through the gate by which I had entered, I returned hither."
Wherefore having been made Bishop of Albi, he led a heavenly and Angelic life, and exhorted all his own to apply themselves to prayer, and to be instant earnestly in vigils, and always to be occupied with good things both in works and in knowledge, saying: "Do this, that if God should will you to migrate from this world, you may be able to enter not into judgment, but into rest." All these things B. Gregory of Tours relates, who having sworn affirms that he received them from the mouth of St. Salvius himself, book VII History, chapter i, where he also relates his happy passage to the Lord, which befell in the year of the Lord 586, and the Church annually celebrates his memory in the Martyrology, on the 10th of September.
Again, by glass is signified both the clarity and the purity of the heart of the Blessed, which to each other will be blessedly open. For whatever one thinks or wills, that another will immediately see, so that the Blessed will be to one another as it were certain most lucid glass mirrors. For, as St. Gregory says, XVIII Morals, xxvii: "There the bodily mass of members will not hide one's mind from the eyes of another, but the soul will lie open: the very harmony of the body will lie open to bodily eyes, and so each one will then be visible to another, as now he cannot even be visible to himself." Thus that Philosopher wished that in this world the hearts of men were of glass, that their bottom might be seen through, lest any deceits or frauds should remain in it and be hidden. For the same reason Momus in Lucian's Hermotimus reproved Vulcan, that he had not given man a windowed, that is, transparent, breast.
Something similar we see in nature, which produces a certain kind of yellow marble (which otherwise is commonly hard and opaque), which is transparent and translucent, as Pliny teaches, and from him Anselmus Boetius, book II On Stones, chapter cclxxx. This marble is called phengites, that is "shining," because it sometimes is yellow with veins, of which I spoke above on verse 11. There is to be seen at Rome in the church of St. Maria in Porticu, from this kind of marble, a half-column at the high altar, of yellow color, blocking up a chink in the wall, and admitting the outer light and rays of the sun, like shining glass. Indeed when I first saw it, I marveled and thought it was crystal, until looking in deeply I perceived it to be marble, namely phengites.
Finally, glass denotes the virginity of the Blessed, and a brightness free from every stain. For glass untouched by quicksilver is a virgin free from the harm of sin. For, as St. Isidore teaches, book XVI, chapter xviii, hydrargyrus, that is quicksilver, perforates gold, silver, brass, and other metals, but does not damage glass.
Glass is a virgin; quicksilver is the stain of an age.
There exists on this matter a learned poem of Nicolaus Causinus, book XI Parabolic History, chapter lxiii.
Verse 19: The Twelve Foundations of Precious Stones
19. AND THE FOUNDATIONS OF THE WALL OF THE CITY ADORNED WITH EVERY PRECIOUS STONE, — because although the individual foundations were of single gems, they were nevertheless clothed with eleven others, so that it might be signified that the Apostles, although they excelled in one virtue, were nevertheless not lacking in the others of the other virtues, says Ribera.
But it seems simpler and more elegant if we say that the individual foundations consisted of single gems only, so that all joined together were "adorned with every precious stone (that is, with these twelve most precious gems);" for he does not say foundation, but "foundations," namely all taken collectively or jointly. Whence, explaining this in detail, he adds: "The first foundation was jasper, the second sapphire, the third chalcedony," etc., as if 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 arranged in beautiful order. For the Greek κοσμέω signifies not only to adorn but also to order, distribute, and arrange, especially when from the very arrangement comeliness and beauty arise, as happens in buildings. Therefore the foundations are said to be adorned with every precious stone, because they appeared to John to present to the eyes a wondrous form of beauty by being arranged in the order of the following gems. "Adorned" therefore means glittering with all those gems which follow.
Note: St. John describes the foundations, form, and beauty of the heavenly Jerusalem by means of gems. First, because on earth nothing is more beautiful or excellent than gems. For just as in heaven the stars shine forth, so on earth the gems, so that they appear to be terrestrial stars, sharing in the celestial 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 particular influence of heaven and the stars.
Second, because among the ancients gems were hieroglyphs of heavenly and divine things.
Third, because gems on earth surpass other things in price, splendor, firmness, and energy. Whence Andreas Bacci, in his treatise On These Twelve Gems, teaches that gems are called as it were "gummy," because like the gum of trees they are clear and transparent and likewise small, and therefore are called precious little stones. For they are as it were drops and trickles of heaven, like crystal.
Fourth, because in heaven there will be true gems, not earthly but heavenly, and far more excellent than these of ours. This is gathered first from John here, who asserts that he saw them in heaven, and from Tobit chapter xiii, verse 21: "The gates of Jerusalem shall be built of sapphire and emerald: and all the circuit of her walls of precious stone. All her streets shall be paved with white and clean stone: and Alleluia shall be sung in her streets:" to which words St. John alludes here. 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 with which to feed and delight themselves. The eyes, however, are nourished not only by light but also by variety of colors, such as the varied greenness of fields, trees, flowers, fruits; likewise by rivers and fountains transparent like glass, and especially by glittering gems. Therefore in heaven these will not be lacking to them: 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 golden and gem-studded robes; see the same, sermon 90.
Finally, that in heaven there will be various mansions of the Blessed, and most beautiful palaces built of pearls and gems, likewise meadows, groves, gardens, and other most pleasant things, is taught by St. Anselm in his book On Likenesses, chapter XLIV, by D. Soto, by Ferdinand Peres, whom Barradius cites and follows in tome III, book X, chapter III. On this matter I shall say more in chapter xxii, verse 2, at the end.
To this pertains that narration of Socrates in Plato's Phaedo, near the end, concerning the twelve most beautiful colors of the higher earth, and that our gems — such as jasper, sapphire, carbuncle — are particles and shavings, as it were, of the mountains and gems of the higher earth. It seems Plato drew this from Moses, as also other things: whence he is himself called the Attic Moses. For Moses in Exodus xxviii, 17, placed twelve gems in the Rational, as it were twelve signs of the Zodiac: for the Rational was a type of heaven, and represented its form and figure.
First Foundation, Jasper.
Note first, from St. Jerome on Ezekiel xxviii, that St. John alludes to Exodus xxviii, 17. There the same gems are found, and as many in number, namely twelve, set in the Rational of the High Priest, on each of which was inscribed the name of one Patriarch, who was the head and parent of one of the twelve tribes. For the Rational 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. Therefore the twelve gems, or gemmed foundations, are the twelve Apostles, and that in the order which St. Matthew assigns in chapter x, verse 2, as I showed at verse 14.
Moreover, the nine gems here are plainly the same as the nine gems of the Rational, though they are placed here in one order and in the Rational in another: for the sardonyx which is placed here is a species of onyx, which is placed in the Rational. The three remaining ones, however, seem to differ. For instead of chalcedony here, in the Rational a carbuncle is placed; instead of hyacinth, ligurius; instead of chrysoprase, agate. Concerning each of these we must speak and show in what way they correspond.
Note second: In some gems modern writers — Nilus, Anastasius, and others — differ greatly from the ancients, namely from Theophrastus and Pliny, whom Solinus, Isidore, and others follow: either because the names of the gems have sometimes been varied and changed, or because some of the ancient gems have perished, and new species have arisen in their place, or have been substituted by the jewelers, as eminent jewelers with whom I dealt at Rome confessed to me; and I myself, examining each of their gems and handling them with my hand and eyes, and comparing them with what Pliny writes about the same, have ascertained the fact. For I have seen sard, formerly opaque, now to be transparent; topaz, formerly golden and leek-green, now to be only golden and tawny; sapphire, formerly blue, glittering with golden specks and opaque, now to be violet, without specks and transparent; beryl, formerly a diluted green, now whitish like glass, indeed called glass by the jewelers; hyacinth, formerly blue and violet, now honey-colored, etc. Wherefore Anselm Boetius, in book II On Gems, ch. xxx, says: "Pliny's hyacinth is today reckoned among the kinds of amethyst; just as the amethyst of the ancients now obtains the name of garnet. Age, and the ignorance of jewelers, so confounds the names of gems that scarcely anything certain can be established in this matter." Wherefore it is better here to follow the ancients, such as Theophrastus, who lived a little before the Septuagint translators, and Pliny and Solinus: both because they were contemporary with St. John, especially since Pliny diligently and at length treats of individual gems throughout book XXXVII, whence St. John here plainly seems to look back to him and refer to him; and because St. Jerome, the author of our Latin version, confesses that he follows Pliny, and commends his fidelity and zeal regarding these gems. This Alcazar teaches at length and learnedly here in note six, who thereafter discusses these twelve gems exactly and amply over fifty pages.
Note third: 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 the faith and of the Church, both triumphant and militant; whence they are also twelve, that the very number might remind us of the twelve Apostles' authority communicated to them, and of the concord and unity of the articles of doctrine contained in it. Ribera, Viegas, and others explain it of the twelve Apostles; the Gloss and Alcazar explain it of the twelve articles of the Creed: I shall offer both expositions, for both tend to the same point.
Jasper.
Instead of "jasper," in Exodus xxviii, 18, the Hebrew is יהלם iahalom, which Arias and the Rabbinizers translate as adamant (diamond), both because the root הלם halam means to strike and to break — and the diamond is unbreakable, and breaks the hammers by which it is struck — and because ישפה jaspe in Hebrew seems to be the same as what is called jaspis in Latin, although our translator in Exodus xxviii, 20 rendered it beryl. But the Septuagint, our translator, Josephus, Aquila, and Theodotion, who were most learned Hebrews and saw the Rational itself and its gems, render iahalom as jasper, because it has spots like blows, by which it appears as if bruised, broken, and cut. Moreover, the Hebrew jaspe is different from the Latin jaspis, just as the gem now called topaz by jewelers differs from the Latin topaz of Pliny and the ancients. Thus sus in Hebrew means horse, in Latin pig.
Moreover, jasper is reported by Pliny, Epiphanius, St. Jerome, Isidore, Dioscorides, and others everywhere to be green; though other jaspers are also found — some blue, some white, some red. The best is green, which has a transverse white line and is called grammatias; whence it is of this kind that the discourse here is.
Second, jasper is most firm.
Third, it has been believed that jasper drives away phantasms and is an amulet against poisons and witchcraft; whence Dioscorides, book V, chapter clx: "All jaspers are reported to be amulets;" and St. Jerome on Isaiah LIV: "Jasper, He says, is that which has a likeness to the emerald, by which they affirm all phantasms to be put to flight; it is called grammatias." St. Jerome took this from Pliny. Isidore laughs at this and says it is superstition, and so it seems, but it arose from a true principle, namely that jasper strengthens the stomach (as Galen teaches in book IX of the Simples): for those weak in stomach often think they have been cast into that languor by philters or witchcraft.
Fourth, most excellent is the green jasper having red or blood-colored spots, says Albertus Magnus. Whence also Pliny: "The best, He says, is that which has something of purple, the second that which has something of the rose, the third that which has something of the emerald."
Fifth, jasper is not simply and uniformly green, but spotted or veined: for to be a jasper, variety in greenness is required. For, as Theophrastus says, a jasper similar to an emerald would become a true emerald if it matured; and he proves this from the very matrix of the emerald, in which there are various species and degrees of green color.
Hence sixth, 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, the distinguished jeweler, in book II On Gems, chapter C: "Jasper, He says, does not differ from agate, except that it is softer, and therefore cannot be polished as exactly as agate, nor is it as transparent as agate, and is for the most part green. The closer it is to emerald, the more noble."
Seventh, jasper is a 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 has hidden the rest of the gems in the bowels of the earth; again, it is found in many regions.
Eighth, jasper stops the flow of blood and the menses of women: so Albertus Magnus, whose marvelous and great experiences in this matter the eye-witness Anselm Boetius recounts in book II On Gems, chapter CII, and adds: "The green jasper, hung upon the neck so that it hangs around the orifice of the stomach, is reported to strengthen the stomach, prevent nausea and vomiting, and expel stones and urine. Every jasper strengthens conception, and tied to the thigh promotes childbirth. Worn, it prevents fevers and dropsy, which arise either from weak digestion or excessive flow of blood, by strengthening the stomach and stopping the blood. Nonus the physician also affirms that the green jasper wards off epilepsy; and this is even now asserted by many, that if it is worn by an epileptic around the xiphoid cartilage by day and night, they say, if he is seized with sweat, he is freed from the paroxysm; if not, he dies — and that this has been proved many times. They think all these things are increased if it is set in silver. It also prevents the tumult and inconstancy of thoughts that arises from the impulse of blood. It is also commonly believed entirely to ward off the generation of stones, if it is carried. The jasper called grammatias, or polygrammas, which being green is very like an emerald, is worn as an amulet against poisons." Finally in chapter CIII, and in the dedicatory epistle, he relates that Emperor Philip II ordered a table to be built of 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 fabricating it many years and very great expense were expended, and it has been wrought with such art that the gems, joined to one another by joinings that escape the sight, so represent forests, trees, rivers, flowers, clouds, animals, and various forms of the most beautiful things that they appear painted from life, and that no similar work can be found in the whole world.
Ninth, jasper is sometimes opaque, sometimes transparent. Again, it is mixed with various gems. For "from a mixture with agate it is called jaspachates; with that onyx which imitates snow and is similar to crystal (which today they call chalcedony), it is called jasponyx by Pliny; which when mixed with sard can be called sardojasper. I have one which has within itself amethyst, sard, and chalcedony in distinct places," says Boetius, chapter CI.
Now the first jasper in the foundations signifies St. Peter, the Prince of the Apostles and of the Church: whence upon this rock Christ promised that He would build His Church. Hence his authority flourishes and ever thrives, and his Pontifical dignity will thrive in his successors until the end of the world, indeed forever.
Second, Peter, after he was made Pontiff by Christ after the Resurrection, was most firm in the faith, so that against him and his Church neither men nor the gates of hell, that is, all the power of demons, could ever prevail. For he is the one to whom Christ continually entrusted His sheep, saying: "Feed My sheep;" and: "Confirm thy brethren."
Third, Peter and his successor Pontiffs put to flight and drive away from the Church all the phantasms of terrors and errors. For although jasper does not in fact drive away witchcraft, the common opinion of the world, which thought and believed this, suffices for this symbolic signification and representation.
Fourth, Peter has blood-red spots, because with his own blood he sealed and made purple his faith and pontificate.
Fifth, Peter, daily weeping with continual tears at the cock-crow over his sin of denying Christ, was spotted, penitent, and clad in mourning: and thereby
Sixth, he received from God the grace of healing all diseases of the soul throughout the whole world.
Seventh, Peter's dignity is first and most ancient, because it was sealed by Christ Himself and promulgated and made known to the whole world.
Eighth, Peter stayed in the Romans and other peoples the flow of carnal desires. In the Rational of Aaron, jasper had inscribed upon it the tribe of Gad: for this was the most firm and most strong of the tribes.
Ninth, Peter was opaque through the solidity of his hope and trust in God; he was also transparent through the purity of his life and through contemplation; indeed he had in himself the mixture of all virtues: for he had them all in heroic degree.
Note second: 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." This is rightly compared to jasper. First, because it signifies the greenness of God, that is, the strength and power by which He created this machine of the world out of nothing.
Second, the firmness in His conservation and eternal governance.
Third, this article concerning the one God the Creator drives away all the phantasms of the gods and idols.
Fourth, for its truth and faith the Martyrs poured forth their blood, and were stained — indeed empurpled — by it; or the green color hints at the hope and rewards that God the Creator has promised to His worshippers; the blood-red color, the threats and torments which He threatens to the unbelieving and disobedient.
Fifth, it is varied and spotted, because God the Creator created varied and manifold creatures for the perfection of the universe.
Sixth, it heals pusillanimity, distrust, and all the infirmities of men.
Seventh, it is most ancient, because even the philosophers, who did not know the Most Holy Trinity, nevertheless knew the one God, the Maker of the world. For, as the Apostle says in Romans I, 19: "That which is known of God is manifest in them. For God hath manifested it unto them:... so that they are inexcusable, because, when they had known 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.
Eighth, it stops blood and menses, that is, impure and carnal actions and desires. To this pertains the fact that more recent writers, such as Bede, Rueus, and others — on whose authority be it — report that jasper restrains lustful thoughts and appetites, and purifies and sharpens the eyes. Hence, again, the jasper called grammatias is interspersed with a white line, which is the symbol of innocence and pure life, which the due service and worship of the Creator of the world demands.
Ninth, it is opaque, because obscure to Pagans and Infidels; but translucent to believers, whom it also transforms through purity of morals and every virtue into the grace and light of divine conversation. So Alcazar.
Second, Sapphire.
On this gem all agree. For in Hebrew it is called ספיר sapphir, and from this in Greek and Latin it is called sapphirus. Now sapphire, first, is blue, says Pliny and others everywhere.
Second, it shines and glitters with golden specks like stars, says Pliny and Isidore; whence it is called by Theophrastus χρυσέπαστος, that is, sprinkled with gold, and from this in Hebrew it is called ספיר saphir, that is beautiful, says St. Jerome, from the root שפר scaphar, that is, was beautiful; or sappir, from ספר sepher, that is number, on account of the number of the specks, like stars, which are seen in it, says Alcazar.
Third, it bears before itself the appearance of the heavens, 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 of sapphire stone, and as the heaven when it is clear;" and hence sapphire is called by jewelers the sacred gem. From this passage it is clear that sapphire is blue just as the clear sky is, when, namely, it has the appearance of the purest ultramarine blue, such as is in lapis lazuli; therefore the heaven seems to be the first and primary sapphire, from which the gem sapphire received its color and stars.
Fourth, the sapphire of the ancients was opaque, as Pliny and others testify; for thus reads the common and true reading of Pliny, book XXXVII, chapter IX: "The best are among the Medes, but nowhere transparent;" although one manuscript, which Dalecampius cites, has: "For nowhere thus transparent." Wherefore those which today are called sapphires and shine through, are rather hyacinths than the sapphires of the ancients. On this account Alcazar and Anselm Boetius, in book II On Gems, chapter CXIX, judge that the sapphire of Pliny and the ancients is a certain species of that which is now called lapis lazuli, that is, which has neither veins nor golden powder, but sparks or drops as of gold on a blue field, and that the more noble is the one which more resembles the color of the clear sky, without any admixture of violet. Hence Epiphanius too counts cyaneus (which is the same as lapis lazuli, or a species thereof) among the species of sapphire. And Dalecampius, commenting on Pliny, says that what Pliny writes about sapphire fits not our sapphire but cyaneus. To cyaneus the physicians attribute the virtue of strengthening the heart, of driving away melancholy, and many other great and wonderful effects.
Fifth, concerning the sapphire of the ancients Pierius says, Hieroglyph. 41: "Sapphire was always held in great veneration among the ancients: since it is manifest that empire and the highest priesthood are signified by it." And Rueus: "That the sapphire formerly had supreme authority among men, and favor among the gods, antiquity itself reports," so that the sacrifice was then pleasant and welcome to them, when it was offered on a sapphire, that is, on a sapphire dish, or certainly when the priest wore a sapphire on his ring. And Abulensis on 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 chapter xxviii, verse 18, He says that the sapphire was formerly accustomed to be called the gem of gems. Hence still now sapphires befit Pontiffs and Cardinals, and the Pontiff sends a sapphire to a newly created Cardinal, just as a ring is given to a Bishop; for although our sapphires are rather hyacinths, nevertheless they have succeeded in place of the sapphires of the ancients. For the ancient supreme judges of the Egyptians, who were Pontiffs, wore a sapphire on the neck, on which truth was engraved, as Aelian testifies, book XIV, chapter XXXIV.
Sixth, sapphire sharpens the sight, says Gregory of Nyssa, oration 14 on the Canticle.
Seventh, Galen and Dioscorides give these virtues to sapphire: "That when drunk it benefits those struck by a scorpion, and is drunk against intestinal ulcers; and it draws together broken membranes, and inhibits growths and pustules on the eyes." Albertus Magnus, book II On Minerals, adds that it is effective against melancholy, quartan fever, and melancholic humors. See what I said about sapphire in Exodus xxiv, 10, and Exodus xxviii, 18. Some add, on whose authority be it, that sapphire inclines men to piety, constancy, peace, and the bridling of desires, and therefore is the gem of Pontiffs.
Now in the Rational, sapphire had Naphtali inscribed upon it: but here it fits St. Paul, who is the other and second after St. Peter as Apostle and founder of the Church. So Andreas and Aretas. But because St. Paul was not among the twelve Apostles called by the living Christ and recounted by St. Matthew, chapter x, verse 2, and the other Evangelists; but was called by Christ from heaven after the Resurrection outside the number and order; again, because Paul is always associated with Peter both in apostleship, and in death, and in images, and in ecclesiastical office, and in feast both at Rome and elsewhere throughout the whole Church, and therefore he seems likewise here to be joined to him in the jasper, "because election made them equal, labor similar, and end equal," says St. Leo, sermon 1 On St. Peter and Paul: hence better Joachim, Ribera, and Viegas understand by the sapphire St. Andrew, brother of St. Peter. He was blue, namely of celestial color, that is of deep 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 stayed two days with Him and beheld and drank in the secrets of His doctrine and life. For the blue color which we see in the sky is nothing other than the greatest depth of the highest light; which, because it is mixed with no color and has no boundary, hence absorbs, dazzles, and dulls the eye, so that it seems blue to the eye, whose weak vision succumbs in beholding it, and so stumbles, and is as it were blunted and darkened, as we experience happening in ourselves when we gaze with our eyes opposite at the gleaming rays of the sun through spectacles or some intermediate instrument.
Second, he shone forth with golden stars, that is, with rays of burning charity, when by the fiery sun, namely by Christ, having been breathed upon and as it were star-struck, he was wholly inflamed with love for Him.
Third, he had the appearance of heaven, because he trod underfoot all earthly things, prosperous and adverse, with his mind fixed in heaven.
Fourth, he 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.
Fifth, he was a priest and a Pontiff.
Sixth, he illumined and sharpened the blind eyes of the Achaeans and other Gentiles with the light and faith of Christ.
Seventh, he drove melancholy and other diseases from himself and his disciples, when joyful and eager he endured the cross, hanging on it for two days, and saluted it saying: "O good cross, which hast received beauty from the limbs of the Lord, long desired, anxiously loved, ceaselessly sought, and at length prepared for a longing soul! Receive me from men, and return me to my master, that through thee He may receive me, who through thee redeemed me."
Second, sapphire fits the second article of the Creed: "And in Jesus Christ, His only Son, our Lord." For Christ, like the sapphire, is blue, because He is an immense ocean of incomprehensible light, so that in contemplating Him the human mind faints away. For He is the Word of the Father, God of God, uncreated light of the uncreated light: therefore the blue color of the sapphire signifies the divinity, and the divine generation of Christ, by which He proceeds as the Word and image of the Father.
Second, it shines with golden specks, 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.
Third, He is heavenly by nature, by dwelling, by eternity, by blessedness; whence the Apostle says: "The first man was of the earth, earthly; the second man, from heaven, heavenly," 1 Corinthians xv, 47.
Fourth, He is opaque and dense, because "who shall declare His generation?" — for it is inscrutable and unsearchable. Again, because His deity is darkened and hidden in His dense humanity.
Fifth, He is Christ, that is, anointed as eternal King and Pontiff: as King, I say, and Monarch of the world.
Sixth, He is the Light of the world, John I, 9, and He floods with marvelous light and delight those who feed themselves on His contemplation.
Seventh, He heals all diseases and sorrows of body and soul.
Tropologically, the sapphire is the one who dwells with his mind in heaven, and who, as St. Jerome says, made like to heaven, beholds the sun set under his feet; and as Gregory of Nyssa says in the place cited, whose heart wills and looks toward the things that are above and there delights his eyes, following that of the Apostle: "Seek the things that are above, not the things that are upon the earth." This man shines with golden specks, 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 the loftiness of soul, perfection of life, and serenity of mind and brow ought to be in a Prelate and prince (whose symbol the sapphire is), so that he may rightly be called Most Serene, always having before everyone the appearance and face of the clear sky; so that he may strive to imitate God and Christ, and with the blue color — that is, with zeal for divine glory — shining with golden rays of virtues, may be superior to all the pomps as well as the storms of the world.
Third, Chalcedony.
Instead of chalcedony, in the Rational was a carbuncle, and Dan was inscribed upon it; wherefore Isidore, Bede, and Aretas assert that chalcedony is a carbuncle or a species of carbuncle: both because the ancients did not mention any other chalcedony, and because John does not seem to have passed over the carbuncle, which was one of the principal gems of the Rational. It is called chalcedony because, as Aretas notes, near the city of Chalcedon (which lies opposite Constantinople on the other side of the Bosphorus, where the Council of Chalcedon was celebrated) on the rocks and crags of the shores there is born a gem having the appearance and color of a carbuncle.
Gesner suspects that for chalcedonius we should read Carchedonius, that is Carthaginian (for Karkedón is Carthage); accordingly Pliny in book XXXVII, chapter VII, calls the carbuncles brought from Carthage Carchedonians. For thus He says: "Carbuncles hold the chief place, called from their resemblance to fire, although they themselves do not feel fire, for which reason they are by some called apyroti. The kinds of these are Indian and Garamantic, which they also call Carchedonian on account of the wealth of great Carthage." Therefore, just 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, since they were most well-known in his age. Moreover, it is called carbunculus, because it has the appearance of a burning coal: wherefore it is also called pyropus, as it were πυρὸς ὦπα, that is, having the face and appearance of fire. Whence the Poet: "And pyropus imitating flames." It is also called apyrausta, because it is not harmed by fire.
Others judge chalcedony to be a kind of amber, or certainly of a hard whitish stone: for they say it is similar to a pale lamp, and shines more in the open than under a roof; and if it grows warm in the sun or by rubbing, it attracts straws to itself. For such are the little globules of the hard whitish stone, which jewelers commonly call chalcedony, from which Rosaries are made. Whence Anselm Boetius, in book II On Gems, chapter LXXXVII: "Chalcedony, He says, is a gem which is semi-transparent through a cloud either of no, or of some slight, color tinging it and occupying the whole body, resistant to engraving on account of its hardness. Formerly comprehended under onyx, of which it is a species, it was called white onyx. For 'underlying,' as it were, the ancient onyx, whether transparent or not, it now retains the name of chalcedony among the peoples of Europe: such kinds in many places in Germany, in Belgium near Louvain in the Heverlee district, and near Brussels he testifies that he himself found, chapter LXXXVIII. Where he also adds: 'At this time also cups, effigies of princes, hanging crowns, and infinite other things are made from chalcedony. The chief use is for seals, because wax does not adhere to it.'" But this chalcedony, as it were a base gem and rather a common stone, is omitted and passed over in silence by Pliny. For Pliny, as Boetius admits, takes chalcedonius as the Oriental garnet, which is a species of carbuncle; but he comprehends modern chalcedony under onyx; for onyx, sardonyx, and chalcedony are either the same, or rather species mutually related and akin. Whence among all the ancients they were taken for onyx, says Boetius, book II, chapter XCII, where he also adds: "Onyx is sometimes of such great size that little columns can be made from it. For in Rome in the basilica of St. Peter, six little onyx columns are seen."
Therefore it is more true that the ancients' chalcedony 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 kindled coal; for such it appears to be. Hence it is not heated by fire, yet it shines in the darkness, and gleams more within than without. So St. Augustine, book II On Christian Doctrine, chapter XVI, and Isidore, book XVI, chapter XIII: "The flash of carbuncles, He says, is not overcome even by night; fiery in color like a coal, it shines in the darkness." Namely, with a moderate light gathered within itself, but not flashing outward, as expert jewelers teach, and namely Anselm Boetius, book II On Gems, chapter CIII.
Hence the carbuncle is red, and from this it is called ruby. Alcazar, however, judges that carbuncles sometimes shine white, and are diamonds; for too-burning coals do not redden but shine white, as appears in white-hot iron, which when it is most ignited blacksmiths call silver, because it is perfectly white. Hence in Sacred Scripture diamonds are not named, because Scripture comprehends them under the name of carbuncles: wherefore the gem which Isaiah, chapter VI, verse 6, names a stone and a carbuncle, John, in Apocalypse chapter II, verse 17, calls a white stone. Therefore he says that chalcedony is the diamond, which among carbuncles is the most excellent. He proves it first because Pliny says the Cyprian diamond inclines to a brassy color: therefore it will be chalcedonius ἀπὸ τοῦ χαλκοῦ, that is, from brass. Second, χαλκός is often taken by Homer and others for iron and steel: now the more noble diamonds are those which in color imitate steel mirrors, which Pliny calls siderites, and of iron splendor. Third, the name chalcedonius denotes that this stone tames and breaks brass, steel, and other metals; and such is the diamond, by which jewelers tame and polish steel. But this seems to be desultory levity and excessive metamorphosis, namely to transform chalcedony into carbuncle, and carbuncle into diamond, when carbuncle and diamond differ in their whole genus: for the diamond is white and transparent, the carbuncle red and opaque, when it is genuine and perfect.
Wherefore the prior opinion of Aretas and others seems truer, that chalcedony is a carbuncle, which has the appearance of χαλκός, that is, of glowing brass. For he alludes to aurichalcum, or chalcolibanum, of which he spoke in chapter I, verse 15, that Christ's feet were "like aurichalcum as in a burning furnace;" for such burning aurichalcum is similar to a carbuncle, or to a kindled coal: whence also chalcites is a gem of brassy color in Pliny, book XXXVII, chapter XI, and perhaps the same as chalcedony. And chalcitis is the name of the stone from which brass itself is smelted, as Pliny testifies, book XXXIV, chapter XII, just as iron is smelted from rubric: for "rubric is the parent of iron." He also alludes to the Council of Chalcedon, as I shall presently say regarding the signification of chalcedony. Moreover, of the carbuncle Anselm Boetius writes thus in book II On Gems, chapter XIII: "The more noble rubies are born in the island of Ceylon. Other and smaller ones in Coria, Calcout, Cambay, and Bisnaga: the best in the river Pegu, which the inhabitants explore with mouth and tongue. For they judge those that are colder and harder to be better. They are said to increase their color by the fire in which they cook them. They are usually born in a certain stony matrix of rose color, which some, if it be transparent, call balas ruby. For if it is not transparent and not like a gem, it is by all called the mother, or matrix of rubies. Therefore because (as an infant in the womb is nourished by maternal blood) in this the ruby is formed, nourished, and grows. First it whitens, then gradually maturing it draws on a redness. Hence it happens that white and whitish ones, which are not yet mature, are found. It is mostly born in the same mine where sapphires are found. If the nourishment has been varied and not entirely suitable, they are found of mixed color, namely partly whitening, partly reddening, or half ruby, half sapphire, which the Indians call Nilacandi, as it were sapphire-rubies."
Now chalcedony, or carbuncle, represents James the brother of John. First, because he was burning with the love of Christ like a burning coal, or like glowing and flaming brass.
Second, just as the carbuncle "is born in the mountains among the Nasamones, as the inhabitants think, by a divine shower," as Pliny says, book XXXVII, chapter VII: so James and John were made and called by Christ Boanerges, that is, sons of the heavenly shower and thunder. Hence their voice and preaching was effective, as it were thunder and lightning.
Third, carbuncles warmed by the sun or by the hands attract straws: thus James, by himself and through his disciples and pastors, drew the hearts of the Jews and the Spaniards to Christ.
Fourth, if we believe St. Augustine and Isidore, the carbuncle shines in the dark. I have heard from grave Portuguese men that the King of Portugal on the feast of Corpus Christi wears on the forehead of his horse a carbuncle so great and so bright that it seems to illuminate the entire square. So among the Jews and Gentiles did James shine forth, and he illuminated all by his wisdom and holiness.
Fifth, carbuncles cast into sharp vinegar shine the more, "and when soaked with waters they kindle the brighter," says Pliny: so James in persecutions blazed all the more with the love of Christ, and therefore was the first of the Apostles to fall a martyr, and embracing with his charity and a kiss both Hermogenes the magician and Josias the author of his own slaying, he converted them — so that of him might be deservedly said that of Canticles VIII, 6: "His lamps are lamps of fire and of flames: many waters could not quench charity, nor shall the floods overwhelm it."
Again, to this third gem there corresponds the third article of the Creed: "Who was conceived by the Holy Spirit, born of the Virgin Mary." For the mystery of the Incarnation is fittingly represented by the carbuncle: first, because it was the work of Christ's most ardent charity. Again, just as in the carbuncle there is as it were fire within the gem, and these two are so united that the fire seems to be the gem and the gem to be fire — even as happens in white-hot iron — so in the Incarnation God was so united to humanity by the hypostatic union that God is man, and man is God; and all the attributes of God are ascribed to the man, and conversely all the attributes of the man are ascribed to God and to the Word. Hence the same mystery was represented to Moses when he saw the fire in the bush, Exod. III, 2, as I said above, and as Nazianzen teaches in his dialog. 1 to Chilonius. Likewise also St. Cyril (in his book On the Incarnation of the Word), Justin (Quaest. XLIV ad Orthodoxos), and others compare the Incarnate Word to a glowing coal. Moreover, this carbuncle is here called chalcedony, that it might be intimated 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 natures remaining whole in the same Person of the Word — was, by the consent of the whole world, ratified and confirmed against Eutyches (who posited one nature in Christ as well as one Person) and against Nestorius (who posited two persons in Christ as well as two natures).
Secondly, as the carbuncle, so much more was Christ conceived by heavenly power from the Holy Spirit.
Thirdly, Christ, like the carbuncle, drew the whole world to Himself, both by Himself and through the Apostles.
Fourthly, as the carbuncle, so much more Christ is "the light which shineth in darkness, and enlighteneth every man that cometh into this world," John ch. I, v. 9.
Fifthly, Christ's charity blazed the more amid the waters of tribulations, and shone forth supremely on the Cross, when for His crucifiers He sought and obtained from God pardon and grace.
Moreover Alcazar, who holds that this carbuncle was the diamond, applies the diamond's properties to the Incarnation of Christ. First, just as the diamond is the strongest of stones, so the work of the Incarnation was a work of the supreme strength and power of God, by which, by the power of the Holy Spirit, the Godhead was joined to man, and heaven to earth, and the Mother of Christ remained an unspotted virgin; whence the Blessed Virgin sings: "He hath shewed might in His arm."
Secondly, the diamond is broken by goat's blood, and divided into the smallest parts: so for sinners did our Love and Diamond, Christ, allow Himself to be crucified and as it were broken in pieces.
Thirdly, the diamond is most efficacious in medicines: it renders poisons void, drives away swellings, and expels vain fears from the mind, says Pliny. The same things Christ does in souls.
Fourth, Smaragdus (Emerald).
In Hebrew bareket, that is, flashing, or ceraunius; and in Greek smaragdus (so Our Author and the Septuagint; therefore Pagninus wrongly translates it chrysolite, because this stone, he says, has more the appearance of lightning) is so called as if for maragdus, from its splendor, says Athenaeus, lib. III, cap. VIII; or rather smaragdus is named from the Arabic zamarrut, says Anselmus Boetius, lib. II De Gemmis, LII; or certainly from the Hebrew bareket: for often b melts into m, and k into g. Whence it is plain that the emeralds of the ancients were more brilliant than ours, and had the appearance of lightning. This is shown in the story which Pliny relates, lib. XXXVII, cap. V: "They report that in Cyprus, on the tomb of King Hermias, there was a marble lion which had eyes set with emeralds, so radiant even into the deep, that the tunnies, terrified, fled the fishermen's instruments, while the fishermen long marvelled at the novelty, until they changed the gems in the eyes." Hence Lucretius too, lib. IV: "Great emeralds with green light."
Secondly, emeralds in greenness surpass the herbs; nay rather, they steep both the air and the surrounding region with their verdure. Whence by the very gaze of the gems they fill the eyes, yet do not sate them. Hence they wonderfully refresh the sight, and for that reason gemcutters used to fashion them concave, that they might gather up the gaze, says Pliny. Moreover, this verdure of the emerald reflects the color of the purest oil, says Joachim.
Thirdly, mirrors were made from the emerald: whence Nero used to watch gladiator-fights through an emerald.
Fourthly, emeralds are akin to copper, and they are hard and invulnerable: whence they are usually found in copper mines. Lastly, the emerald's taste is bitter and sharp, says Epiphanius.
Now as to its signification: on the Rational (breastplate) there was inscribed upon the emerald the name Judah, the strongest of the Patriarchs and tribes, who had a green and perennial scepter and kingdom up to Christ, according to the prophecy of Jacob, Gen. XLIX, 10. But here this emerald denotes John; for John in the order of the Apostles is the fourth, Matt. X, 2. John first is bareket, that is, flashing, because he is boanerges, that is, son of thunder, that is, a thunderbolt. Therefore, just as there were two thunderbolts of war, the Scipiads, so were the Zebedeids — namely James and John — in the battle-line of Christ. Such a thunderbolt was that one when he thundered: "In the beginning was the Word," etc.
Secondly, he always remained green, because he remained a virgin; whence he was most dear to Christ, and flourished a very long while, and lived up to the year of Christ 101. Again, he has the color of oil, because he shone with the spiritual oil of 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 vat of boiling oil, but came forth unharmed, and the more vigorous and lively, because a virgin.
Thirdly, St. John was a mirror of chastity, holiness, and charity.
Fourthly, St. John was as bronze in the boiling oil, in martyrdom, in persecutions, labors, and afflictions endured for Christ for so many years, even unto decrepit old age; so that Christ truly said to him and to his brother James: "You shall drink My cup," as my kinsmen and most beloved to Me. For to His highest friends Christ gives the highest cross, as the supreme and most precious gift. The Bactrians, when the Etesian winds blow, gather emeralds from the seams of the rocks, says Pliny, lib. XXXVII, cap. V, and Theophrastus, lib. De Lapidibus. So, by the favor of God breathing upon him, every sort of opulence — not only earthly but also heavenly — flowed into John and like heroes; and from the very harshness of things and persecutions there is plucked the sweetness of supreme glory. "O how easily the gods grant supreme gifts," says Lucan, lib. I.
Again, among the articles of the Creed the fourth — which corresponds to this fourth foundation of emerald — is: "Suffered under Pontius Pilate, was crucified, dead, and buried." In this the love of Christ and of God was bareket, that is, flashing forth, because like a thunderbolt it struck, breathed upon, and carried off both men and Angels.
Secondly, on the Cross there flourished the stupendous constancy of Christ, and the oil of mercy, so that it may truly be said of Him in Canticles 1:2: "Thy name is as oil poured forth." Here too there flourishes the hope and confidence of the faithful, that all sinners may hope through Christ for grace, mercy, salvation, and eternal glory, just as from the green standing crop we hope for the harvest.
Thirdly, the passion and cross of Christ was the clearest mirror of divine wisdom, justice, charity, and of all virtues: whence spiritual men continually contemplate this mirror, and from it they learn God, the attributes of God, true wisdom, and every virtue and perfection. For the cross of Christ is the most luminous mirror of the foulness of sin, of the beauty of the virtues, of the love of God, of the greatness of heavenly glory, as also of the punishment of the damned. Besides this, just as the emerald by its verdure deflects the color of the neighboring flesh, so that the flesh seems to grow pale: so nothing so deflects carnal appetites as the meditation on Christ's Passion. But just as emeralds lie hidden in the deep and must be dug out from the depths: so also Christ's Passion must be deeply meditated upon, that we may gather this fruit.
Fourthly, Christ's patience on the Cross was as bronze; for the nails and the scourges which lacerated Christ's flesh could not wound the patience of His mind nor His unconquered strength: hence He was represented by the bronze serpent, Num. XXI, 9. Wherefore from Christ's fortitude, as from a fountain, flowed forth that wondrous and varied fortitude of all the Martyrs.
Fifthly, from emeralds amulets against poisons are made, and the Passion of Christ is the antidote against all the suggestions of the demon.
Sixthly, Theophrastus writes that the green jasper is the mother of the emerald: so Christ through His Passion repaired those whom He had founded through Creation. For Creation was, as it were, the matrix and foundation of the Redemption.
Lastly, Albertus Magnus, the Abulensian (Tostatus), Berchorius and others write that by an emerald persuasive words are produced, riches are gained, demons and lustful thoughts are put to flight; nay more, that if a wife wear a ring of emerald, in the marital embrace it is shattered — which is easy to adapt to the Cross of Christ. But these things are frivolous, as the very married matrons themselves attest. Granted that Albertus Magnus writes that the king of Hungary, after a nocturnal pollution, found in the morning the emerald which he wore in the ring on his finger cut into three parts. Truly and solidly does Anselmus Boetius, physician of the Emperor Rudolph II, in lib. I De Gemmis, last chapter, say: "It is more than absurd, He says, that gems should be able to suffer anything from agents which are not real causes — as that an emerald should be broken by the act of adultery, and a turquoise by a fall, not insofar as it is struck, but insofar as the fall could harm the wearer. Perhaps from the excessive heat which is stirred up by coition, the heated gem, suddenly exposed to wintry cold, could be broken. But this does not happen on account of adultery; the turquoise, because it is soft, could be broken by an accident through the jolting of the ring. But this rupture does not occur in such a way that the man remains unharmed by the fall, but by the concussion." Wherefore that many things were once superstitiously believed about gems from certain events brought about by the demon for the purpose of leading men into this superstition, and that many things even now are superstitiously believed and done — the same Anselmus teaches, lib. I, last chapter. It is indeed fabulous and superstitious what Camillus Leonardus, the Pisaurian physician, writes in the Speculum lapidum: that the gem called Heliotropia (because, like the herb called heliotrope, it conforms itself to the sun) makes invisible the one who wears it; that agate averts tempests and stays thunderbolts; that the diamond humbles and subjects untamed beasts; that one wearing the daemonium (this is the name of a gem), is rendered safe from his enemies and victorious; that the topaz increases riches and averts sudden death, and procures the favor of princes; that the turquoise causes a horse never to weary its rider. Moreover, what he adds concerning the sculptures and images on stones is plainly superstitious and magical: as that, if the image of an ass be found engraved on a chrysolite, it makes the wearer foreknowing of future things; that the figure of a ram engraved on a sapphire has the power of freeing from prison, of conferring honors, of dignities and a kingdom; if the herb of the hoopoe be found before one in a beryl, it has the power to summon the known dead to oneself, and to receive answers from them to questions asked; the image of a man with his right hand raised to heaven, if found on a chalcedony, gives victory in lawsuits and forensic disputes, and preserves on journeys from harm; a cross sculpted on a green stone delivers the bearer from drowning in water; the image of a stag carved in onyx restrains harmful winds and puts demons to flight; the image of a hare made in sardius prevents one from being harmed by any demon or spirit; the image of an armed man holding a sword in sardius gives a good memory and makes one wise — and many such things.
Verse 20: The Twelve Precious Stones
20. Fifth, the Sardonyx.
The sardonyx is the most excellent kind of onyx, that is, of the gem which has the appearance of a human nail; for inwardly it has the look of flesh, outwardly of a nail covering the flesh: "As if a human nail were laid upon flesh, both being translucent," says Pliny, Book XXXVII, ch. VI; hence it is called sardonyx, because it grows red like the sardius and white like the onyx. This was the sardonyx of the ancients; afterwards they called sardonyxes those gems whose upper "nail" was red like vermilion. So says Pliny, who also adds that sardonyxes are distinguished and bordered by a glowing white line. Today the onyx and sardonyx are called "Nicolus" by jewelers, says Boetius, Book II, ch. LXXXIV.
Again, the sardonyx has a threefold color in three circles, as it were: for in the lowest part it is black, in the middle white, in the highest red. So Pliny, Solinus, Isidore, and Alcazar. It has a white circle, and in it "a certain breathing of the heavenly arc (the rainbow)," says Pliny. The Romans used them in rings for seals, because, almost alone among gems, when carved it does not, owing to its hardness, lift away the wax; the first to use it was Africanus the Elder, says Pliny.
Rueus adds that by it the swelling and pride of the soul are restrained; others, that it procures gladness and cheerfulness. Finally Platearius, a celebrated physician, and after him Andreas Bacci, in his treatise On the Twelve Gems of Scripture, teach that the onyx, if applied to the eyes, draws out bad humors and strengthens the sight.
Now the fifth stone, the sardonyx, signifies Philip, who in the order of the Apostles is the fifth. The sardonyx denotes whiteness (candor), which shone forth in Philip above the other Apostles; whence the Gentiles, John XII:21, came confidently to him saying: "Sir, we would see Jesus." And he himself with candor to Christ: "Lord, show us the Father, and it sufficeth us," John XIV:8.
Again, it denotes Philip's heavenly spirit. For the sardonyx consists of three colors — black below, white in the middle, vermilion above; this stone alone, in sealing, draws no wax away with it, says Isidore, Book XVI of the Origins, ch. VIII. It denotes therefore illustrious souls, who, although they cleave to the body, contract nothing from it of earthly stain, but keep pure their aethereal fire. Hence they have human affairs beneath their feet, shining with the pure whiteness of the virtues; while at their summit, vermilion-tinged — that is, already breathed upon by the first rays of future glory — they grow purple with the fiery strength of charity.
"You could leave behind the cold poultices of cares,
Whither the heavenly wisdom may lead you, go:
This is the work, this the pursuit,"
says Horace, Book I, Epistle 3. Hence in the Rational (Breastplate) Manasses, himself fair, was inscribed upon the sardonyx.
Secondly, the sardonyx joins ruddiness to its whiteness; so too Philip joined charity to candor, and this he drew from Christ, with whom he was on most familiar terms, of whom the bride says in Canticles V:10: "My beloved is white and ruddy."
Thirdly, the redness signifies blood, in which life consists: hence it signifies the holy and lively eagerness and vigor of Philip, such as those naturally have who are of sanguine complexion; for they are glad and jovial.
Again, to the fifth sardonyx corresponds the fifth article of the Creed: "He descended into hell." For the upper part of the sardonyx, namely the red surface, signifies Christ empurpled with charity and blood; the border, or white circle, which encompasses as a girdle the outermost red surface, signifies the fathers in limbo awaiting Christ and freed by Christ: for this border, or rim and circle, is as it were a Limbo or compass; the lowest, black part signifies the damned in Gehenna, whom Christ by His descent into hell struck 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. But no wax — that is, no fleshly dross of His Passion, death, or corruption — clung to Him; nay rather, He descended as victor and triumpher, to take, as it were, dominion and possession of hell: whence not only the fathers, but also the demons and the damned reverenced Him as Lord, so that "at the name of Jesus every knee should bend, of those in heaven, on earth, and under the earth, and every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." By this descent Christ humbled and crushed the pride of the demons, while He gladdened and exalted the fathers. Finally, just as in the sardonyx there is a "breathing" or echo of the rainbow (which is the symbol of peace, namely that there shall be no more flood, Genesis IX:13), so Christ by His descent into hell made the just secure that the showers of sorrow and toil had now passed and would never thereafter return. So Alcazar.
Sixth, the Sardius.
The sardius, or sardinus, is that which Pliny, Solinus, and others call "sarda," which was formerly held in greater value than it now is: hence it was placed first in the Rational. "The most highly praised one is found in Sardinia," says Anselmus Boetius, Book II On Gems, ch. LXXXI. Whence perhaps it received the name of "sardius"; though others think it is so called from the fish "sarda," whose color it resembles. In color it is like flesh, transparent and pellucid, so that human flesh seems turned into a transparent and shining gem, says Pliny, Book XXXVII, ch. VI. Hence it is commonly called "sarnerina," and corruptly "cornerina"; and in Hebrew it is called אדם (odem), that is, red, and having the likeness of Adam, that is, of man and of human flesh. Some, like the Indian and "male" ones, are very brilliant: they are produced in the heart of rocks. They have no spot or cloud, as other gems have, which would dull or darken their splendor. Alcazar adds that the sardius is the mother of the amethyst; whence in some gems on one side a sardius is seen, on the other an amethyst.
Its virtues are: first, it heals wounds inflicted by iron and tumors, says Epiphanius in his book On Gems. Again, it wonderfully stops blood flowing from anywhere, says Boetius. Second, it kindles joy, says Abulensis. Third, it strikes terror into wild beasts, says Aretas on chapter IV of the Apocalypse. As for asserting with Cardano that it makes litigants victorious and its bearers wealthy — that is foolish, says Boetius, ch. LXXXII.
Now the sardius in the Rational had inscribed upon it Reuben; here it represents St. Bartholomew, who had the appearance of a sardius when he was flayed for Christ; for then his whole flesh appeared red, and so he stood terrible to the wild beasts, that is, to the demons. Jansenius, Rupert, and others hold that Bartholomew is the Nathanael who, brought to Christ by Philip, heard from Him: "Behold an Israelite indeed, in whom there is no guile," John ch. I, v. 47. He was therefore himself a sardius, having no spot or cloud. Wherefore turning to Christ, rejoicing and exulting, he said: "Rabbi, Thou art the Son of God, Thou art the King of Israel," ibid., v. 49.
Hence tropologically the blood-colored sardius represents the Martyrs and their triumphs. For:
"By blood the Church was founded, by blood she began,
By blood she grew, and by blood shall be her end."
Hence St. Agnes nobly answered the impious Prefect: "The blood of Christ my Spouse has dyed and adorned my cheeks." Equally strong the voice of St. Cecilia in her agony: "Misery dies, not the man." Like is the voice of the courtier exhorting Ananias trembling from old age to martyrdom: "For a little while, pious old man, close your eyes and act manfully; for not long after you shall behold the eternal light of the clear vision of God." These are the swan-songs of Christ's athletes; for of the swan the Poet sings:
"When you reach the times of your fatal bound,
With my song I, swan, console mournful funerals."
Such was the song of St. Simeon: "Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace." For peace is gained by war, life by death, heaven by martyrdom.
Again, the sardius corresponds 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 it ("He descended into hell"), but separated from it; for the Resurrection is plainly distinct and different from the descent, says Alcazar. This article aptly answers to the sardius. For Christ, rising from death, had the appearance of human flesh, living, luminous, and glorious, in which appearing to His disciples He filled them with wondrous joy; but to the wild beasts, that is, to the demons and to the soldiers guarding the sepulcher, He was terrifying. Therefore, just as the carbuncle, which has the look of a glowing coal, signifies God clothed in flesh, so the sardius, having the look of translucent flesh, signifies Christ raised from death, and again in His flesh living and glorious. Moreover, just as in the Rational the sardius is assigned to Jacob's firstborn, namely Reuben, so here it is assigned to Christ, who was the firstborn of the dead, that is, of those rising from the dead. Third, just as the sardius is generated within rock, so Christ rose again in a rocky tomb, and was as it were regenerated. Fourth, the sardius heals wounds and tumors; so the Resurrection thoroughly healed all of Christ's bruises and wounds. Finally, just as in the sardius there is no spot, so in Christ now risen there is no pain, no sadness which could dim and darken His joy and glory. So Alcazar, who proves at length that the sixth article is: "He rose again from the dead."
Seventh, the Chrysolite.
The chrysolite shines through with a golden color, and that so brightly that gold, set beside it, seems whitish, says Pliny. Hence under the name chrysolite are sometimes comprised the topaz and the hyacinth, which are also of golden color. Alcazar holds that the chrysolite has no other color than golden. But that it is not only golden but also of sea color is plain, because in Hebrew it is called תרשיש (tharsis), that is, "of the sea": whence at Ezekiel I:16, where Our Translator renders "as the appearance of the sea," the Hebrew has "as the appearance of Tharsis." Hence Isidore: "The chrysolite, He says, is like gold, with the resemblance of the color of the sea." For the color of the chrysolite alludes to what John said of this heavenly Jerusalem, v. 18: "And the city itself was pure gold, like clear glass"; and v. 21: "The street of the city was pure gold, as it were transparent glass." For in like manner the chrysolite is both of golden and of glassy — that is, of sea — color; because the gold color in it is not opaque but shines through, hence it is as it were glassy and sea-colored. Wherefore many opine that the chrysolite is what jewelers commonly call "chrysolita," whose color is a watery green, and which is wont to be smoothed and polished with many facets so that it may glitter more brightly. But in this gem the gold color hardly appears; add that green is not a marine color. Wherefore Anselmus Boetius, Book II On Gems, ch. LXV: "The chrysolite, He says, has a golden color, and resembles water tinted with rhubarb or saffron. The Eastern stones flash like the purest gold; the European, soft like crystal, with a golden color either much or little blackish. Among these some have so little yellowness that, were they not distinguished from crystals by their dark hue, they could not be told apart from them."
The properties of the chrysolite are: it avails against asthma and chest constriction, and against faintheartedness, melancholy, troubles, and nightly fears, as Rueus writes from his own experience, and Cardano and from him Anselmus Boetius in ch. LXVI. Abulensis at Exodus XXVIII:20 adds that it avails against demons, because, namely, it avails against melancholy, through which demons are wont to work upon and tempt men. Finally Isidore and Abulensis assert that the chrysolite by day looks golden, by night fiery. So Pliny writes of the chrysolampis-gem, Book XXXVII, ch. X: "The chrysolampis is born in Ethiopia, pale-colored by day, fiery at night." Finally Boetius in the cited passage: "The chrysolite, He says, is of solar nature, whose appearance it reflects by its golden color."
Now upon the chrysolite in the Rational was engraved Ephraim, the golden — that is, the royal — tribe of the kingdom of Israel: but here it denotes St. Matthew in the order of the Apostles, as set down at Matthew X:2. For Matthew was Tharsis, that is, a penitent, and burning with love of Christ: whence, beyond the other Evangelists, he wrote at length and exactly the Gospel of Christ, with which as with a fiery torch he illumines the night of this age and of the Church.
Again, the chrysolite represents the seventh article of the faith: "He ascended into heaven, sitteth at the right hand of the Father." For first, just as white is the color of holiness and azure of the heavenly life, so gold is the symbol of the royal majesty, triumph, and glory of Christ, which He attained when, ascending into heaven, He was crowned with glory and honor, and sits at the right hand of God, as it were sharer of the divine and eternal kingdom. Whence Pliny, Book IX, ch. XXXVI, calls gold "triumphal," because triumphators 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.
Secondly, the chrysolite is gold, not opaque but transparent: so Christ's glory shines through in heaven, pours itself out and communicates itself to all the Blessed.
Thirdly, just as the chrysolite drives away faintheartedness and melancholy, so also do the Ascension and the session of Christ at the Father's right hand: for He sits there to act as our Advocate before the Father, and to obtain for sinners and those oppressed by the conscience of their crimes, and likewise for the timid and scrupulous, hope, strength, pardon, and grace; let them therefore lay aside here in Christ's bosom every fear and every scruple. This is what St. John says in his First Epistle, ch. II, v. 1: "But also if any man sin, we have an advocate with the Father, Jesus Christ the just."
Eighth, the Beryl.
The beryl in color is that of pure sea, says Solinus — namely a watery green, that is, having a clearness inclining to azure; called "glaucous" if more diluted, and "caesius" if deeper, such as is the color of the olive and of olives. Whence Anselmus Boetius, Book II On Gems, ch. LXIX: "The beryl, He says, is a gem which reproduces the color of sea-water — green-blue: by the Italians, from its color, it is called aquamarine." When beryls have golden rays, or sparkle as if from gold, they are called chrysoberyls. Furthermore, beryls "are all polished into a hexagonal form by the ingenuity of craftsmen, because they grow dull unless their muffled color is roused by the reflection of angles," says Pliny, Book XXXVII, ch. V. Solinus adds: "The Indian kings love to fashion this kind of gem into very long cylinders." Hence Curtius, Book IX, writes that the golden scepter which Sophites offered to Alexander was studded with beryls.
Again, other gems are more beautiful when set in gold; but the beryl is more beautiful without gold and bare. Whence Pliny: "They are declared the only ones among gems which prefer to be without gold."
Thirdly, they say the beryl rouses and animates fighters to battle. Again, that it checks the catarrhs that flow to the eyes and throat: many of its powers Anselmus Boetius enumerates in Book II On Gems, ch. LXXI.
On the beryl in the Rational was engraved Benjamin: here it denotes St. Thomas, who received eyes of beryl — that is, gray-blue and clear — when after the Resurrection he saw and touched Christ and His wounds, and so heard from Christ: "Because thou hast seen Me, Thomas, thou hast believed." He was also "hexagonal," that is, polished by many temptations and adversities, and emerged stronger and more glorious in faith.
Again, the beryl denotes the eighth article of the Creed: "From thence He is to come to judge the living and the dead." And this first because the beryl is of the color of pure sea; whence it signifies Christ's pure and limpid judgment, to be darkened by no favor or passion. The same is signified by the beryl's transparency, by which it shines through: for so in the judgment the inmost things of the conscience will lie open to all the world; and by its nakedness, by which it spurns gold and shines only by itself and by its own nakedness. So Christ will admit no gifts of gold or silver, and will judge bare works according to each one's merits, and will reward or punish.
Secondly, the gray-blue color of the beryl signifies the terror of the Day of Judgment: for gray-blue eyes, however beautiful, are wont to strike terror; for such are the eyes of dragons, lions, and eagles: such also were those of Nero, and of Pallas the patroness of wars. Whence the Greek γλαυκιᾶν means the same as to look at someone with terrifying eyes.
Thirdly, just as the beryl sharpens the industry and spirit of fighters, so the meditation of the Judgment drives away all sloth and kindles the soul to every contest against the devil and the flesh.
Fourthly, the beryl heals and dries up catarrhs: so the thought of the Judgment dries up carnal appetites. Always then in your ears, as in those of St. Jerome, let this trumpet sound: "Arise, ye dead, and come to judgment."
Ninth, the Topaz.
The topaz of the ancients was partly of gold color, partly of green — namely "porraceous," or like the leaves of the leek — says Alcazar. Hence the modern topazes, which are wholly golden and yellow, differ from those of antiquity. Two species of it are listed by Pliny: one called "prasoides," because it shows more of the green of the leek than of gold; the other "chrysopasius," because it displays more of glittering gold than the color of leek. That it is translucent Strabo and others record. Hear Anselmus Boetius, Book II On Gems, ch. LXII: "The topaz of the ancients was a green and diaphanous gem; if it shone with a certain golden gleam, it was called chrysopasius. Now both are called by jewelers chrysolite. The topaz, or common chrysolite, is of a paler color than the emerald, with somewhat of yellowness added to it. To this gem, when the green is golden, the name chrysopasius is given, and it is thought the mother of the emerald. Pliny relates many things about chrysopasii, chrysolites, and chrysoprases, but he so confuses all these gems that nothing certain can be gathered. The chrysopasius can today not absurdly be called by jewelers chrysolite, because in it gold color truly flashes through the green. If when fire is brought to it by night it shines fiercely, it is the chrysolampis of Pliny. By some this gem is confused with the chrysoprase, because they differ little from each other (and in the next chapter: I do not think the chrysopasius — or chrysopatius — differs from the chrysoprase). The topaz, on Pliny's witness, took its name from Juba king of Mauretania, who first found it on the island of Chitis in Arabia, in the Red Sea." The topaz is so called, that is, "the sought one," says Pliny, because it was found in the island Topazos, which, being misty, was sought for by sailors. For in the language of the Troglodytae, "topazin" means "to seek." In Greek τοπάζειν is to set in a place, or to conjecture and suspect. Some, however, suppose that "topazium" comes from the Hebrew פז (paz), that is, gold and golden gem: hence the Septuagint at Psalm CXVIII:127 and elsewhere render paz by topazium, as if originally it had been called "τὸ paz," or in Greek "τὸ vation," which later through scribes' ignorance coalesced into one word, whence τοπάζιον. Another etymology is given by St. Gregory, Book XVIII Moralia, ch. XXVII, explaining the verse of Job ch. XXVIII: "The topaz of Ethiopia shall not be made equal to it. The 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, the topaz is so called as it were 'topandium.'" Ethiopia is the heathen world, which cannot be made equal to Christ; that is to say: No saint full of any virtues whatsoever, gathered nevertheless out of that blackness of the world, can be made equal to Him of whom it is written: "That which shall be born of thee Holy shall be called the Son of God."
It is the largest of gems: for topazes of four cubits have been found, from which a statue of Arsinoë, the wife of Ptolemy Philadelphus, was made, says Pliny.
Again it is most delicate, for alone among the noble gems it feels the file and is worn by use, says Pliny. Moreover it is wonderfully shining and brilliant, especially when struck by the rays of the sun, as St. Ambrose says on the words of Psalm CXVIII: "Above gold and the topaz." Abulensis, Berchorius, Vincent, and from them Alcazar relate that the topaz suppresses the passions of the soul, and namely lunatic frenzy, rage, sadness, and lust. Rueus adds that it restrains water from boiling and bubbling under fire; indeed Rueus says that if anyone wears a topaz ring he may safely put his hand into a cauldron of boiling water; which, however, I would rather believe than try. Anselmus Boetius rightly mocks these opinions about the powers of gems, and refutes them from experience, Book II, ch. LXIII. Of old the topaz was most precious, and a delight to kings. Finally St. Ambrose in the cited place says that the topaz, "if you wish to polish and smooth it, becomes rougher, since by its very nature it is euglyphus," that is, of the best form, well sculpted and engraved.
On the topaz in the Rational was engraved Simeon; here by the same is signified James, the brother of the Lord, irradiated with golden holiness from Christ; nay rather, reflecting Christ Himself in life and countenance, so that whoever beheld him seemed to behold Christ Himself. For which cause many flowed together to Jerusalem, that in him they might see Christ.
Secondly, he was like the leek (porrum), because he led an austere and bitter life in great abstinence and penance, abstaining from wine and flesh, living on bread and water, mingling tears with these, walking with bare feet. In prayer he was assiduous, so that from kneeling he had calloused knees like a camel's: wherefore, made first Bishop of Jerusalem, he converted many Jews to Christ.
Thirdly, he had body and the affections of his soul mortified and tamed; hence he obtained the surname "the Just" even among the Jews, because his life was so holy that he seemed to be the image of the heavenly life, so much so that Josephus, though a Jew, in Book XX of the Antiquities, ch. VIII, gives this as the one cause of the destruction of Jerusalem by Titus — that they had killed this James the Just.
Finally he wrote an Epistle of every kind of perfection, by which he inflames Christians to the endurance of all temptations and tribulations, contempt of riches, charity, mercy, and every virtue.
Again the topaz denotes the ninth article of the Creed: "I believe in the Holy Spirit." For the Holy Spirit is, as it were, a ray from the Sun — that is, proceeding from the Father and the Son: for the topaz is most like a ray of the sun, says Strabo.
Again He is golden in His gifts. For to Him are attributed sanctification, illumination, the love of eternal things, contempt of temporal things, alacrity and generosity of soul for heroic deeds, and the power of drawing men to Christ.
Secondly, He is compared to the leek, because the gifts of the leek help to heal coughs, distillations, and other defects of the chest and lungs: also bites of serpents and scorpions, dropsy, jaundice, and pains of the kidneys. So the Holy Spirit through penance and mortification heals the vices and diseases of the soul: for dropsy is the symbol of avarice, jaundice of evil example, kidney disease of lust. Again, of the leek Pliny says: "It greatly helps the voice, fecundity, and sleep"; whence Nero on appointed days fed on nothing but the leek, for he was most greedy of a sonorous voice. And Aristotle writes that partridges are so shrill and tuneful because they eat leeks most greedily. So the Holy Spirit gave and gives to the Apostles voice and fiery tongues, by which they may bring forth a fruitful offspring for the Church. He gives also sleep — that is, rest to the mind — because He makes it devoted to the meditation and contemplation of divine things. Furthermore Pliny, Book XIX, ch. VI, asserts of the leek: "By drinking it, death is borne without any torment"; he gives the example of Mela, who, "when he was accused under his procuratorship, in the time of Tiberius, by drinking the juice of leek to the weight of three denarii, expired without any torment." Who made the Martyrs in the highest torments cheerful, strong, and as it were insensible, save the Holy Spirit?
Thirdly, just as the chrysolite by its golden color is the symbol of Christ's Ascension, so the topaz next to it, by its golden but transparent color, is the symbol of the communication of the Holy Spirit, by whom Christ's glory and kingdom shine forth. For Christ ascended into heaven for this reason: that from there He might send the Holy Spirit, who after Christ is the light of the world.
Fourthly, the topaz is more easily found by night than by day, says Strabo: so the Holy Spirit is more easily obtained in adversity than in prosperity.
Fifthly, as the topaz, so much more does the Holy Spirit bridle anger, lust, and the rest, and pacify and compose all the fears of the soul, that we may be tranquil amid the mid-waves and whirlwinds of the world.
Sixthly, the Holy Spirit, like the topaz, is the most splendid, most precious, and royal Gift, which the Psalmist desires in Psalm L, saying: "With Thy principal (royal, prince-like) Spirit confirm me."
Seventhly, the topaz must be sought with diligence; so of the Holy Spirit Christ says: "Seek, and ye shall find," and: "He will give the good Spirit to them that ask Him," Luke XI:9. Again, He must be guarded with the same care; for like the topaz He is delicate.
Tenth, the Chrysoprase.
The chrysoprase, on Pliny's witness, is threefold: namely the first is a species of topaz, the second of beryl (these shine through), the third Indian, that is, opaque; this last is treated here, for of the topaz and beryl we have already heard. This one is green, but is sprinkled with golden drops. Whence Pliny, Book XXXVII, ch. VIII, says that the callais — which is a green and pale gem — is akin to the chrysoprase. Hence by its color it resembles leek-juice; thence the name chrysoprase: for χρυσός is gold and πράσον leek; whence the color "prasinus," that is, leek-colored. Wherefore in the chrysoprase the chrysolite, which is golden, and the topaz, which is leek-colored, are as it were coupled. For the chrysoprase has a leek-green together with golden splendor, and shows the gold the more in the dark. Again, Anselmus Boetius, Book II On Gems, ch. LVI, assigns three colors and species of the chrysoprase: "In the first, He says, are contained those which exactly imitate the color of green leek. In the second, those which have much yellowness, and almost reproduce the color of dried fern. These, if of golden splendor, are the chrysopteri of the ancients. In the third, those which whiten with little greenness and more yellowness. All these three species I keep by me."
They report that the chrysoprase heals the weakness of the eyes, so that the eye can be firmly fixed on the object set before it. Others add that it engenders in the soul contempt of riches and liberality. For it dilates the spirits and makes them merry, and so out of a narrow and avaricious man makes him generous and jovial.
In the Rational, in place of the chrysoprase, was the agate, and on it was inscribed Issachar. These two gems alone differ between themselves: although the chrysoprase is akin to the coral-agate, which is a species of agate, as I said at Exodus XXVIII:19.
The chrysoprase is Jude Thaddaeus, sharp with golden wisdom against heretics, as is plain from his whole epistle, and equally with the golden splendor of charity, sweetness, and all the virtues, lovable both to the faithful and to Christ. Whence he is also called Lebbaeus, that is, "little heart." Wherefore at John XIV:21, when Christ had said: "He that loveth Me shall be loved by My Father; and I will love him, and will manifest Myself to him," Jude 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 the chrysoprase denotes the tenth article of the Creed: "the Holy Catholic Church, the Communion of Saints." First, because the chrysoprase declines a little from the topaz toward gold. Therefore the topaz, more vivid, is the symbol of the male — that is, of the Holy Spirit; the chrysoprase, of the female — that is, of the Church, who is the Spouse of the Holy Spirit. Hence from Him as Holy she is made holy, and no one can be holy except within the holy Church and through her. The topaz is transparent, the chrysoprase opaque: because the Holy Spirit illumines the opaque hearts of earthly men who are in the Church.
Secondly, in the chrysoprase — that is, in the Church — there are joined as it were the chrysolite and the topaz — that is, Christ and the Holy Spirit: for these rule the Church. Whence whoever resists the Church resists Christ and the Holy Spirit.
Thirdly, the golden color in the chrysoprase is the symbol of charity, the green of hope. For we hope in the Church to receive eternal goods from Christ and the Holy Spirit; the pledge of which hope Christ gave us in the Eucharist.
Fourthly, the chrysoprase heals the weakness of the eyes; so the Church heals errors and heresies; the more so does it show itself in darkness, that is, in adversity, and transfers the soul from earthly to heavenly works. Furthermore, in the Rational the agate was aptly placed in lieu of the chrysoprase, for its glory and splendor lies in representing the very things that are figured within itself. For naturally it displays various and wondrous figures of various things. Thus King Pyrrhus, says Pliny, Book XXXVII, ch. I: "Is reported to have had an agate on which the nine Muses and Apollo holding a cithara were to be seen — not by art but by spontaneous nature, the spots so running together that to each of the Muses also her own insignia were assigned." A similar agate Anselmus Boetius, Book II On Gems, ch. XCV, asserts that he himself has, in which, namely, the image of a Bishop with a mitre is seen, and many others. Wherefore the agate aptly signified the Synagogue, because "all these things happened to them in figure," 1 Corinthians X:11.
Eleventh, the Hyacinth.
The hyacinth of the ancients was the same as what jewelers now call sapphire, says Rueus, Georg Agricola, and Alcazar; although Anselmus Boetius, in his book On Gems, ch. XXX, thinks it was a kind of amethyst, while our sapphire is, by Pliny in Book XXXVII, ch. IX, called cyanus. For there Pliny teaches that cyanus is azure, and compares and distinguishes it from his sapphire, saying: "There is sometimes also (in cyanus) a golden dust, not such as in the sapphirine. For the sapphire too shines with golden points." But the authors just named hold that the hyacinth of old was the modern sapphire, and it may be that the same was called by another name cyanus (although it is obscure what Pliny's cyanus was: for the golden dust which he attributes to it is not seen in our sapphire). For the hyacinth of old, like our sapphire, was of an azure color, somewhat diluted with violet, as Pliny, St. Jerome, Nyssen, Gregory the Great, and Eucherius teach. Furthermore the azure color in it is so subtle and delicate, "that it vanishes before it satisfies, and so does not fill that it scarcely reaches," says Pliny. Therefore modern hyacinths, being of golden and honeyed color, are chrysolites (which Anselmus Boetius also teaches, Book II On Gems, ch. XXIX); and the fact that these are now called hyacinths is a recent thing, arising from this — that of old they were called hyacinth-sapphires. So Alcazar from Albert the Great.
For the common people retained the earlier name "hyacinth" and dropped the latter "sapphirine."
The hyacinth of the ancients seemed to change color with the sky. For when the sky was cloudy it seemed to grow cloudy and as it were extinguished, and that because its color was tender and delicate. So Solinus. Secondly, it was hard, but was overcome and engraved by the diamond.
Thirdly, it was difficult to warm, and when put in the mouth grew cold, says Solinus and Isidore.
Fourthly, it healed. Hence physicians prescribed a potion from hyacinths against pestilence and poisonous diseases, and so the hyacinth was wont to be hung from the neck over the region of the heart, says Rueus.
Fifthly, the hyacinth is said to strengthen the body, and to procure sleep and gladness. Finally, what later authors attribute to sapphires accords with the ancients' hyacinths. These are: to strengthen the sight, to drive away poisons and swelling, to loose the bound from prison, to remove envy, to make one victorious, to engraft chaste love, to stop the flow of blood, to bridle the disordered affections of the soul, and to procure peace. These things are commonly believed even by the learned. Of which many, I think, are either said by exaggeration or are fabulous.
In place of the hyacinth, the ligurius is set in the Rational, which Alcazar holds to be a kind of amber or electrum, of fiery color, and so hard that it can be engraved, and therefore was called by the ancients a gem. It is said to be called "ligurium" from the province of Liguria, which abounded in this amber, either because the sea cast it on the shore there, or because the women of Liguria were most fond of it, as Pliny relates. But it is more probable that the ligurius is the same as the hyacinth, as I showed at length at Exodus XXVIII:19.
On the ligurius, or hyacinth, in the Rational was engraved Asher: but here it represents Simon the Cananaean, who was of azure and violet — that is, of heavenly — color, like the modern sapphire, and like the flower which from this is likewise called "hyacinth": for he is of one color with it; heavenly, I say, both in life and most sweet manners, and in fervent preaching: whence in Hebrew he was surnamed "Cananaean," that is, "the Zealous."
In the Creed the hyacinth represents the eleventh article, namely "the Forgiveness of sins": for through this we are made as it were hyacinths, that is, heavenly, according to that of Colossians I:13: "He hath translated us into the kingdom of the Son of His love, in whom we have redemption through His blood, the remission of sins." For just as in the topaz the color of leek shines, in the chrysolite the color of gold, in the carbuncle the color of a coal or fiery ember, so in the hyacinth shines back the color of the flower called hyacinth. On this flower the two letters A, I, with "running veins," says Pliny, or "with spotted marks," says Dalechamps, are read inscribed, which joined make AI — which is the voice and interjection of one grieving, repenting, and sighing toward heaven and the heavenly life. From this inscription on the flower the poets fashioned the fable of the boy Hyacinth, beloved by Apollo, whom he himself, incautious, killed with a discus, and turned into a flower with the letters AI inscribed — which is the voice of one in pain. Whence Ovid, Book VI of the Metamorphoses, thus introduces Apollo speaking:
"And thou, a new flower, by the writing shalt imitate my groans."
And shortly:
"He himself inscribes his groans on the leaves, and the flower has 'AI AI' inscribed upon it, and the letter is called funereal."
Again this soft and tender flower is the symbol of the compassion which Christ has toward sinners. For the same reason in the Old Law the Pontiff wore a hyacinth-colored tunic, which would put him in mind of His sight, and have mercy, and intercede for sinners. Moreover, in this flower the blue color is mixed with red, which is like the blood Christ poured out for sinners from immense compassion. Furthermore, concerning this flower, Pliny says, book XXI, chapter XXVI: "It resists colics and spider bites, and its seed given with southernwood is effective against serpents and scorpions, and the royal disease." Christ and the Church do the same through the Sacrament of Penance, by which sins are remitted.
Secondly, the hyacinth gem becomes as if cheerful and shines in clear weather, but is darkened in cloudy weather, and seems as if to mourn and grieve. What is more apt to represent clemency and mercy?
Thirdly, it heals the heart: so penance and absolution heal the mind.
Fourthly, this gem averts the lightnings of heaven, says Rueus: so the pardon and condonation of sins removes God's wrath and lightnings.
Twelfth, Amethyst.
This is violet, purple, and rosy, easy to carve, and gently emits little flames. Whence Pliny, book XXXVII, chapter IX: "Translucent with a violet color." And further: "It ought to be excellent in appearance, as if from a carbuncle there shone forth a certain slightly rosy gleam in the purple." And again: "The amethyst approaches the color of wine, but ends in violet, and a certain brightness of purple is discerned in it, not entirely fiery, but fading into the color of wine." Hence it is so pleasing to the eyes that Pliny calls it the gem of Venus. It is called amethyst, that is, not drunk, because it does not entirely take on the color of wine, but ends in violet; or, as others say, amethyst, that is, resisting drunkenness: for μεθύσκω is the same as "I am made drunk": so Rueus, who also cites Aristotle; although Pliny and Plutarch deny this very thing, and laugh at those who say the amethyst resists drunkenness; however that may be, the amethyst is a symbol of sobriety. For the amethyst, indeed all gems, are dry and cold, says Anselmus Boetius, book II On Gems, chapter LXVI.
Plutarch, in his book On Hearing Poetry, says the amethyst has the power of attracting things near it. Alciatus relates in his Emblems that the ianthine color, that is violet (which is the amethyst's), is the symbol of one who is content with his lot. For he says:
"Whoever is content with his lot, let him wear ianthine."
Above on the sardius I said that the sardius is the mother of the amethyst. Anselmus Boetius writes, book II On Gems, chapter XXXII, that the Oriental amethyst can be whitened by burning and almost turned into a diamond, so that skilled gem-cutters can scarcely distinguish it from a true diamond.
Finally, Rueus says the amethyst makes one prosperous and happy, and also vigilant, perhaps because in Hebrew it is called achlama, from the root חלם chalam, that is, he dreamed, by antiphrasis: although both the Rabbis and Pagninus would have it so called because whoever wears it on his finger always sees dreams; but this is frivolous.
On the Rational, Zabulon was inscribed on the amethyst. This signifies Matthias, the humble one, who last succeeded in the place of Judas, chosen by lot. Whence Matthias in Hebrew signifies gift of God: for humility is the gem of Venus or of the Graces, which conciliates the minds of God and men, and which truly resists drunkenness, that is, pride, and produces tranquillity and happiness, and perennial and eternal glory. Thus Joachim, Ribera, and Viegas adapt these things to the individual Apostles. Tropologically, the purple amethyst signifies modesty, which is "the purple of the virtues," as St. Ambrose says; for it covers, clothes, and adorns them as if with purple.
In the Creed, the amethyst represents the twelfth article: "The resurrection of the body and the life everlasting." For these two, since they pertain to the same thing, seem to need to be joined. For first, the color of wine signifies the joy of the Blessed, of which the Psalmist says: "Thou shalt make them drink of the torrent of Thy pleasure." This heavenly wine ravishes the soul to itself, and calls one away from this earthly wine which inebriates body and mind. Whence St. Jerome to Eustochium: "Whenever the vain ambition of the world will delight thee, whenever thou seest anything glorious, pass over in mind to paradise."
Secondly, it has the color of the violet, which cools, and therefore, as Pliny says, book XXI, chapter XIX, "it dispels intoxication and headaches when placed in crowns or by smelling." For in a similar way the thought of eternal life wards off lust, and the heaviness of gluttony and luxury.
Thirdly, in the labors and miseries of this life it draws men to itself. Moreover it has the color of purple, that it may signify that the Blessed in heaven are triumphators, likewise princes and kings clothed in purple, as sons and heirs of the kingdom of God. Furthermore, the purple of kings is woolen, brief and fading; but this is gemmed, solid, splendid, and eternal.
Again, purple belonged to priests; whence the Ephod of the high priest was of purple: so the Saints in heaven will be priests of God.
Fourthly, in heaven all are content with their lot, because God fills the capacity and desire of each blessed one; and especially He exalts the humble, such as St. Matthias was.
Fifthly, the sardius is the mother of the amethyst: so the resurrection of Christ is the cause and origin of our resurrection and glory: whence just as the sardius, so also the amethyst is generated in the heart of stone, because both Christ, and we, will rise from stony tombs.
Finally, this life and glory makes us vigilant and sober, like the amethyst. For this is what St. Peter thunders to us: "Brethren, be sober and watch, because your adversary the devil, as a roaring lion, goeth about, seeking whom he may devour," that he may deprive us of this eternal life, and drag us with him into death and the fire of Gehenna. Thus Alcazar adapts the individual articles of the Creed to the individual gems, who afterwards notes (no. 36) that he combines them with the twelve Patriarchs, who were inscribed on the same gems in the Rational. But he himself counts Levi among the Patriarchs inscribed on the gems, whom I have shown should not be counted, at Exodus XXVIII, 17. Therefore, omitting him, those two sets seem fittingly to be combined as follows. Jasper, which is here the first, in the Rational had Gad inscribed on it, who was so called from strength and a military troop. Therefore Gad aptly represents St. Peter, who is the rock of the Church; equally with the first article of creation: for creation was a work of God's strength and omnipotence.
The second, the blue sapphire, in the Rational had Nephthali inscribed on it, which in Hebrew is the same as wrestling, compared, equated, made like. This represents Andrew, who was made like to his brother Peter; equally with the second article, which is on the generation of the Word. For the Word is like and coequal to the paternal mind. Again, Jacob blessing Nephthali, Genesis XLIX, 21, says: "Nephthali, a hart let loose, giving forth eloquent words of beauty."
Thus the Son of God was the Word sent forth from Him giving forth eloquent words of beauty. For the Word utters all the beauty of the Father and of divine things.
The third, the fiery carbuncle, in the Rational had Dan inscribed on it, who was fiery in the zeal of Samson sprung from him. This signifies James, the brother of John, burning with love of Christ; equally with the third article, which is on the incarnation of the Word. For this was the work of God's fiery charity, and was foreshadowed in Dan, to whom Jacob blessing said in Genesis XLIX, 18: "I will look for Thy salvation (that is, Christ incarnate), O Lord."
The fourth, the green emerald, in the Rational had Judah inscribed on it, flourishing and powerful in strength. This foreshadowed St. John, flourishing and powerful in virginity; equally with the fourth article, which is on 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 vanquished His enemies.
The fifth, the onyx, in the Rational had Manasses inscribed on it, who, as the firstborn, represents his father Joseph, innocent and pure. Joseph therefore aptly represents Philip, likewise pure; equally with the fifth article, which is on the descent of Christ to hell. For just as Joseph was sent by his brothers into the cistern, 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 Fathers in limbo: "I am your son and redeemer."
The sixth, the sardius, in the Rational had Ruben inscribed on it, red with love of Joseph, that he might free him from the hands of his brothers, Genesis XXXVII, 24. This represents St. Bartholomew, who, flayed for Christ, was wholly bloody and red; equally with the sixth article, which is on the resurrection of Christ. For in this Christ made the flesh, drained and pale in death, again red and bloody like the sardius, when revived and glorious He rose from the tomb.
The seventh, the golden chrysolite, in the Rational had Ephraim inscribed on it, who obtained the golden scepter of Israel. This figures St. Matthew, from a publican made an Apostle, and a leader of the Church and the Gospel; equally with the seventh article, which is on the ascent of Christ into heaven, and His sitting at the right hand of the Father. For this signifies the royal dignity of Christ, and His golden glory and majesty.
The eighth, the beryl, in the Rational had Benjamin inscribed on it, that is, son of the right hand. This figures Thomas, who was the son of Christ's right hand, since last among the Apostles he saw Christ rising, and so believed in Him. Again, it figures the eighth article, which is on the judgment of Christ: for since Christ is Benjamin, that is, the son of the right hand of God, hence He is to come to judge the living and the dead.
The ninth, the golden and blue topaz, in the Rational had Simeon inscribed on it, undaunted and bold. This figures James of Alphaeus, who among the Jews, the parricides of Christ, undauntedly preached Christ, and was therefore killed by them likewise. Again, it signifies the ninth article, which is on the Holy Spirit, who made the Apostles and Martyrs undaunted, and gave them strength and courage by which they subdued the world to Christ. Add, Simeon in Hebrew is the same as hearing: thus God the Father heard the prayers of Christ and the Apostles, when He sent them the Holy Spirit at Pentecost.
The tenth, the agate, in the Rational had Issachar inscribed on it, who, dwelling among the Gentiles, stood forth as faithful and holy. This signifies Jude Thaddaeus, whose sanctity and zeal are evident in his epistle; equally with the tenth article, which is on the Holy Church and the communion of Saints.
The eleventh, the hyacinth, in the Rational had Aser inscribed on it, which in Hebrew is the same as Blessed. This signifies Simon the Cananaean, who was blessed because zealous. Again, it signifies the eleventh article, which is on 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, the amethyst, in the Rational had Zabulon inscribed on it, which in Hebrew signifies dwelling-place. This signifies St. Matthias, equally with the twelfth article, which is on heaven and eternal life; for this is the happy, rich, and eternal dwelling-place, which God prepared for Matthias, that is, for the humble; whence Moses blessing Zabulon, Deuteronomy XXXIII, 18, says: "Rejoice, Zabulon and Issachar, they shall call peoples to the mountain. There they shall offer victims of justice, because the inundation of the sea as milk shall they suck, and the hidden treasures of the sands." The Apostles therefore are jeweled, indeed jeweled stars: because gems are of the earth, and stars of heaven.
Verse 21: The Twelve Gates Are Twelve Pearls
21. THE TWELVE GATES ARE TWELVE PEARLS, ONE TO EACH.
First, Ansbertus and Ribera explain, as if to say, Each gate was indeed made of one solid pearl, as follows; yet it had twelve other pearls affixed and fitted to itself for ornament, that it might be signified that all the graces and gifts which the twelve Apostles have, each of them also has the same.
Secondly and genuinely, Ticonius, Aretas, Beda, and Viegas hold that it is here signified, not that there were twelve pearls in each gate, but that each gate was made of a single pearl, and therefore there were single pearls: for the τὸ per singulas is the same as each of single ones. For thus St. John presently explains himself, saying: "And each of the gates was of single pearls." Now these gates were not the holes in the pearls: for these are tiny, and smaller than the eye of a needle, but they were like the gates of a city; for through them men and kings entered, and brought their wealth with them into the city. Alcazar, however, thinks that 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.
Furthermore, each gate was made of one whole pearl, not cut up, nor formed from various parts. These pearls were therefore enormous, since from them was erected an enormous and magnificent gate, proportioned to so great a city, with its posts and lintels, just as at Rome we see the gate of the temple which was once called the Pantheon, made of one sheet of bronze.
Moreover, pearls are called by the Latins uniones (singletons), because no two are found in shells undistinguished, or alone, but each is united, connected, and as it were fitted to others. Pearls "no two are found undistinguished: whence the Roman luxury imposed the name of uniones on them," says Pliny, book IX, chapter XXXV, where he also adds that these surpass other gems in price. Furthermore, by the gates are understood the Apostles and Apostolic men. Their life and doctrine is the pearl, because wonderfully excellent and precious, and like a pearl supremely united and agreeing among itself. For just as Religious and Clerics, who are zealous preachers, that they may become heavenly gates, and transmit many to heaven, ought to be joined among themselves and with their head by the bond of union, and indeed like the first Christians, to be one heart and one soul. Such also is the beatific vision, glory, and enjoyment of the Apostles and Blessed in heaven. Whence Christ, Matthew XIII, compares the kingdom of heaven to a man seeking good pearls. Again, that fitting and well-made gates may come from pearls, they must be struck and polished with many beatings and hammerings: so also they must be polished by great maceration of the body, and chastisement of the senses, and various mortification both taken on willingly and inflicted by others, who desire to become gates of heaven for others.
Symbolically, pearls aptly represent Apostolic and Religious men. For first, Pliny, book IX, chapter XXXIII, writes that at a certain time of year shells become luxuriant, and thirst for the sea-dew as for a husband, with desire of which they gape, and especially when the lunar sprinklings are dissolved, with a certain yawning they drink in the desired moisture: so they conceive and become pregnant from heaven's dew, and therefore have more of heaven than of the sea, and bear the color, light, and appearance of heaven. Let the credit of this thing be with Pliny. For Anselmus Boetius denies this very thing, book II On Gems, chapter XXXVII, asserting that he himself has taken many pearls from shells, and discovered them to be born in the body of the shell from that moisture from which the shell of the conch grows, not otherwise than as in the gall-bladder, and in the urinary bladder, stones are generated: in which way also the Bezoar stone is generated in Indian goats with many little skins. But according to Pliny's view, just as the pearl is generated from heaven's dew, so the Apostolic and religious life is heavenly, and has come down from heaven to men: and each one's calling to so excellent a state is the work of the particular favor and grace of God. As therefore the efficient cause of pearls is the light of heaven, or of the moon; the seminal matter is the dewy moisture; the mother and matrix, the virgin shell: for shells do not couple, nor generate by mixture: the form consists in size and whiteness, as I shall presently say; the end is the ornament of men, especially of kings and princely women. Thus all these things hold themselves analogically in the religious life, to which it is easy for anyone to adapt them. Moreover some hold that pearls are made in shells from dew and lightning. For the dew, by the force of the licking lightning, not only coalesces into a pearl, but the pearl itself is born more quickly when Jupiter thunders, says Aelian, book X, chapter XIII, although Pliny, book IX, chapter XXXV, asserts that if it lightens, the shells are pressed together. St. Gregory Thaumaturgus explains this of the Incarnation of Christ: for the lightning is the power of the Holy Spirit; the dew, the most pure blood of the Virgin Mother of God; the pearl, the body of Christ; whence Sedulius, book II:
"And the maiden's womb
The starry burden soon fills, and the Creator of all things
Was under the law of being born: the unwedded Virgin
Is astonished at her swelling bosom, and rejoices, about to give birth to her own parent."
In a similar way, with the Holy Spirit flashing forth in the mind, the dew, that is, pious and heavenly thought, coalesces into the pearl of religious life and virtue.
Secondly, pearls consist of multiple skins, just as heaven of various spheres, planets, and circles, and the outermost empyrean is preeminent over all, and surrounds and contains them all. So religious life is preeminent over all states, and embraces in itself their virtues and gifts.
Thirdly, "the beginning and summit of the price of all things the pearls hold," says Pliny. So in religious life nothing is 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 thousand sesterces, 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 thousand sesterces, that is, eight hundred thousand Philippics. In this age the diamond holds the first place in price and estimation, the ruby the second, the pearl the third, the sapphire the fourth: yet I think the opal ought to be preferred to this, says Anselmus Boetius, book II On Gems, chapter XLIV.
Fourthly, "the pearl is of nearly eternal possession," says Pliny: and the religious life "is altogether of eternal possession." Again, Origen, treatise 13 on Matthew, and Pliny, book IX, chapter XXXV, teach that among shellfish there is one greatest, and most beautiful from the beauty of the pearl hidden within it, which other shellfish follow in troops as if a leader. This the divers hunt above others; for once it is captured, they easily capture the rest of the company, and all the pearls enclosed in it. So Apostolic and Religious men follow Christ, and Christ's vicar, namely their Superior, in all things as if a leader.
Fifthly, of pearls "all the dowry is in whiteness, size, roundness, smoothness, weight," says Pliny. So they are white, that they have no spot, no blemish. Such is the angelic purity and chastity of Religious. Size signifies greatness of soul, by which they despise all earthly things as vile and slight, and look to heavenly and divine things. The roundness, that is, the orbed and round figure, easily mobile in every direction, is the symbol of obedience, by which they let themselves be turned at the nod of God and of the Superior to every place, office, exercise. With roundness is joined nakedness, that is, poverty. Smoothness is polish without any swelling or roughness. This signifies morals composed in every way to rule and discipline, so that there is nothing in them excessive or deficient, nothing which could offend others, or be blamed by anyone. Heavier pearls, such as the Western ones are, are more precious: so the greater is the gravity, modesty, and prudence of Religious, the more precious. Pliny adds: "Not in ready things," as if to say, It is not easy to find all these things together in pearls: so it is not easy to find all these gifts together in one Religious; but in whoever they are found, this man is rare and exceptional. The Apostolic and religious man therefore refers to Christ, who is the first and most precious pearl, whose deity 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, lucid through wisdom, round through the possession of all perfection; having the weight of constancy, the smoothness of mildness and tractable disposition, the price of endowing men, and adorning the Church both present and future. Again, like Christ, He refers all these gems, although He excels in one. For He Himself is the carbuncle, because He is the light of the world; He is strong, as the diamond; delighting the sight, as the emerald; generating joy and expelling fear, as the sardius; healing the leprosy of sin and wounds, as the chrysoprase; He helps in bringing forth good works, as the jasper; He moves war against vices and against demons soliciting to them, as the onyx; He sharpens the wit and prudence, as the beryl; He sustains the file of the passions, and restrains the flow of the blood of sin, as the topaz; He banishes sadness and evil spirits, as the chrysolite; He draws to Himself the chaff of inconstant men, that He may burn it with the fire of charity, as the chalcedony; He expels the abortion of sin through confession, as the agate; He resists sleep and drunkenness, as the amethyst; He banishes weakness of soul, as the hyacinth; He generates spiritual joy, as the sardonyx; He is of heavenly color, and breathes heavenly things in heart, and mouth, and work, as the sapphire.
Sixthly, pearls are nourished and grow sweetly and modestly by dew, otherwise if it has thundered, the shells abort an inflated appearance without body, which they call physemmata, says Pliny. So a Religious ought to nourish the spirit by prayer, otherwise if he is driven only by fear, he will have only the external appearance and mask of Religion, not the internal form and appearance.
Again, according to the quality of the dew which is conceived by the shell, the pearl is changed, and is produced whiter from pure dew, darker from turbid, says Pliny. So according to the difference of grace and vocations, the religious life is seen as varied, and more or less perfect. Hence some, with God impelling, devote themselves to quiet and silence, others to works of charity in hospitals, others to doctrine and preaching, others to contemplation, etc. For the Church is the spouse of Christ, in a gilded garment "surrounded with variety."
Seventhly, they are solid, "and are broken by no fall," says Pliny. So solid are the Ascetics tested and tried in all things, that they are broken by no temptation or persecution, but stand immovable as the Marpesian rock.
Eighthly: "There is no doubt that they are worn down by use, and that the color is changed by negligence; in the sun they redden and lose their whiteness," says Pliny. So Religious are worn down by excessive conversation with seculars. If they are raised to Bishoprics and Prelacies, they lose their whiteness.
Ninthly: "The sharpness and force of vinegar dissolves pearls into corruption;" so Cleopatra dissolved her pearl in vinegar, and swallowed it. In like manner the sharpness of rancor, anger, and envy wastes away every form of Religion in him whom it has infected and corrupted.
Tenthly: "Pearls grow yellow in old age, and grow torpid with wrinkles; and that vigor which is sought consists only in youth," says Pliny. So in aging Religions or Religious, that first vigor and spirit grows torpid and almost vanishes: which that it may be guarded against, frequent renewal is needed, that everyone with St. Francis already dying may yearn to return to the beginnings of the novitiate, humility, and fervor. For in a similar way pearls return to their pristine color, and as it were to youth, namely, as Anselmus Boetius writes, book II On Gems, chapter XXXVIII: "With the upper skin removed. It is removed by the spirit of vitriol, otherwise by powder of alabaster, and of white coral. The same happens, if they are given to pigeons to be devoured; or if they are long rubbed with rice and salt. Spots are removed by the dew of May, which sits on the leaves of lettuce, if they remain in it for a day, or are anointed with it."
Eleventhly: "It is a singular grace for a pearl illuminated with bright light to redden within, and as it were to have a bloody soul." Although Pliny does not have this, yet in modern ones, especially Western, this very thing is to be seen. So the soul of a Religious is the passion and blood of Christ, that he may say with St. Paul: "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 by Cassian and other Fathers, crucified ones.
Twelfthly, the grace and splendor of the pearl consists in unity. For if you cut and divide it, it perishes. Hence too it is called unio (singleton), because in single shells single ones are found, or, if there are several, they are united and undivided, although Anselmus Boetius, book II On Gems, chapter XXXVII: "The great pearls, He says, are called uniones, because they rarely have one equal to themselves in size." So the beauty and splendor of the religious life consists in concord and fraternal charity: if this perishes, the appearance and sanctity of Religion perishes. Wherefore as pearls each are most similar to each in color, roundness, weight, and other gifts, and are as it were brothers: so also Religious ought to lead an equal and common life, and in the observance of religious discipline to be equal and very similar. For those who wish to be singular and exempt, create hatred for themselves, scandal for others. At Rome I heard from a Medical Doctor, who labored for many years in many monasteries, that he had learned by continuous experience, that those who wish to be singular in food and other things in the monasteries, have a continual purgatory both of soul and of body: he who wishes to escape this, and to live pleasantly and religiously, must lead the common life. And that this singularity often proceeds not from infirmity or necessity, but from secret pride, by which they wish to stand out above the rest: just as the love of common life is born from humility, by which, although you may be excellent, you wish to be as one of the flock. The root therefore of religious life, of peace, quiet, and sanctity, is humility: from which follows the love of community, and mutual union, which is the bond of all congregations, indeed the spirit and soul. Wherefore Cassian, book V On Institutes of Renunciation, chapter XXIII, thus decrees: "Food is to be chosen, etc., which is common to the conversation of the brethren and to use. For whatever is presumed beyond custom and common use, the most ancient tradition of the Fathers notes as polluted with the disease of vainglory and ostentation." But sharply St. Bernard, sermon 30 on the Canticle, attacks these singular ones, truly disturbers of the union and discipline of religion, as well as of their own quiet, on account of four evils which singularity produces: "Spare, He says, I pray, first your own quiet; spare then the labor of those who minister; spare the burden of the house; spare conscience: conscience, I say, not your own, but another's." St. Basil reproves the same in the Shorter Rule, questions 129, 131, 132. The same in the Monastic Constitution chapter XIX teaches that the beauty and glory of cenobitic life consists in this, that in it, He says, are "all things common, souls, minds, bodies, and those things which we necessarily use for worship and food. A common God, a common merchandise of piety, a common salvation, common contests, 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 those who are served, 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 rightly David among the other wonderful works of God, commends this also in 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 Zephaniah, chapter III, verse 9: "I will give to peoples a chosen lip, that all may call upon the name of the Lord, and serve Him with one shoulder." This is the blessed republic whose idea Plato described, but could not express in deed, in which all things are common and equal: in which Religious as soldiers, with this communion as a camp testudo, so unite and fortify themselves, that they are impenetrable to the weapons of all enemies, says St. Basil, in the chapter XIX cited, indeed they take by storm and lay low all the camps of the enemy. See Father Alfonsus Rodriguez, On Perfection, volume III, treatise 5 On obedience, chapter XVI and following.
Thirteenthly, pearls, that they may be useful, are pierced. So a Religious, that he may be of profit to the Church, and become a teacher, preacher, etc., his faith and virtue must first be examined, that it may be established that it is of solid and proven doctrine, as well as of virtue. Finally Anselmus Boetius in the place cited before: "Pearls, He says, strengthen the heart and the vital spirits; therefore they also resist all poisons, plague and putrefaction, they cheer the soul, take away cardiac and melancholic afflictions, and fainting. They are most useful for those seized by consumption, marasmus, and burning or pestilential fever. They are powerful against the flows of blood and of the bowels, they strengthen the brain and nerves, and dry up the tears of the eyes." So Religion strengthens, heals, cheers, preserves the mind, the spirit, and all the faculties. Moreover, the things I have here said of the grace and life Apostolic of the present life, with equal, indeed greater right belong to the glory of the same in the heavenly Jerusalem: for of this John here treats literally, when he says its gates were constructed of pearls. The things therefore I have said of grace and virtues, the same of glory of the gifts of happiness must be adapted. These pearls of Christ then, small in humility, precious in value, easy to carry, let us bear on our head, for ornament; on the forehead, by the confession of faith; in the ears, by discipline and obedience due to God and Superiors; on the neck and breast, by love and taste; on the arm and bracelets, by the exercise of good works; on fingers and rings, by the gift of discretion of spirits; on the girdle, by chastity; in clothing and gait, by modesty and a holy moderation of external life, by which we may entice others to honesty and virtue, and to the imitation and following of Christ: so in the heavenly Jerusalem we shall become gates of pearls, and with others whom we shall lead thither, we shall shine like pearls in perpetual eternities. Amen.
AND THE STREET OF THE CITY WAS PURE GOLD, AS IT WERE TRANSPARENT GLASS.
Street, that is, streets: for a city of twelve thousand stadia must necessarily have very many streets. Again streets, that is, the pavement of the streets. For just as in verse 16 He said that the city itself, that is, the houses of the city, were of transparent gold: so here he says the same of the streets. Street here therefore is not the forum of the city, as some have thought. So the sense is, as if to say, All the streets, as also the houses adjoining them on both sides, are golden and transparent. By which thing and symbol is signified the breadth (for platea in Greek is the same as broad) of charity, and also of the brightness of the Blessed, namely that the communication of all of them, although they are unequal and disparate among themselves in merits and glory, is fraternal, wholly golden and fervent in charity, as also lucid, sincere and clear like glass. For indeed they mutually behold each other's glory clearly, and rejoice in it and enjoy it: for through the communion of charity, they mutually transmit to themselves the same happiness, as if a most transparent ray. Furthermore, Alcazar by houses understands the Blessed, who excel in grace and glory; by the street, the common and ordinary Blessed, e.g. those who lived and died in infancy, or in marriage, of whom there is an immense number; whence rightly they are compared to wide and long streets: for the glory of all is immense, surpassing and clear like transparent gold, although of those it is greater than of these. This gold they participate in from Christ, who in heaven shines and radiates like chrysolite, which is like shining and transparent gold: whence the Blessed too participate in this very thing from Christ, and themselves become chrysolites, according to that of Philippians III, 21: "He shall reform the body of our lowness, made like to the body of His glory."
Finally the chrysolite, or transparent gold, is a fitting symbol of the happiness of the Blessed: for gold signifies charity, and transparent glass signifies the clear vision and enjoyment of God, which makes them blessed.
Verse 22: The Lord God Almighty and the Lamb the Temple
22. AND I SAW NO TEMPLE THEREIN: FOR THE LORD GOD ALMIGHTY IS THE TEMPLE THEREOF, AND THE LAMB.
The Syriac: For the Lord Himself, that almighty one, is its temple, and that Lamb. Furthermore, in heaven there is no temple, first, because in this mortal life only is there a place of oblation, sacrifice, and prayer, and consequently of temples, which are destined for this alone. But in heaven after the full resurrection, the place is of the facial presence and enjoyment of God, where namely the Saints contemplate the Lord face to face always, adore and praise Him, and in Him, as in a divine and uncreated temple, obtain a divine and blessed dwelling: so that God is to them temple, and president of the temple, and all in all, says Richardus and Primasius.
Secondly, God there does not need a temple, and consequently neither do the Blessed, because He Himself is a temple to Himself. For He is both seen by the Blessed in Himself, and in Himself contains all the majesty of a temple, and as "almighty" communicates the whole of it to the Blessed to be enjoyed and possessed. For this is the work of God's omnipotence; for 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 Word is God, and equal to God the Father; and because as man, by His glory of soul and body He wonderfully refreshes the Blessed, and is worshiped and adored by them 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 brightness of God and of Christ holds the Blessed fixed in His contemplation. Wherefore wrongly Augustinus Marloratus objects this place to Catholics, to prove that in the Church there ought not to be temples for offering sacrifice to God, since in the new law there is none, except the sacrifice of Christ on the cross. For this is the heresy, which is refuted by the use of all antiquity. Furthermore in vain does he cite this place: for John here does not treat of the Church militant, but of the triumphant.
Verse 23: No Need of Sun or Moon
23. AND THE CITY HAS NO NEED OF THE SUN, NOR OF THE MOON; FOR THE BRIGHTNESS OF GOD HAS ENLIGHTENED IT.
Here John saw, as also in chapter IV, God in the midst of this city, residing on a sublime and glorious throne, and from there scattering rays in every direction like the sun, and illuminating, gladdening, and rendering the whole city glorious by them. "The brightness of God" therefore, first, can be taken 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 as it were a borrowed light, says Gabriel Vasquez, part I, disputation XLII, number 6. Who however adds in the same place that it cannot clearly be proven from this place against an opponent, that this light of glory is habitual. For the very vision and illumination too is rightly called light and brightness. So also Ludovicus Molina, part I, Question XII, article 5, disputation 1. Secondly, "the brightness of God" is God Himself, who is uncreated brightness and the most radiant sun of the heavenly Jerusalem. And this more aptly, because He opposes this brightness to the lamp of the Lamb, of which presently, so that the brightness of God is the very sun of the divinity, from which the lamp of the humanity of Christ borrows its light. Thirdly and most aptly joining both, the "glory of God" is God Himself most glorious, who communicates His glory, namely the light of glory, to the Blessed. Of this He said in verse 11: "And the light thereof was like to a precious stone, as it were the jasper stone, even as crystal."
And the Lamb is the lamp thereof. — "Lamp," that is, 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 resplendent moon, diffuses light through the empyrean heaven, namely so that the eyes of the Saints through it may behold the glorious humanity of Christ, the other Saints, and all things that shall be in heaven, and have their sensible glory and the greatest recreation and joy. For just as the glory of God is the sun, so the glory of the Lamb is as the moon of the empyrean heaven. For "lamp" the Greek has λύχνος; and the species of carbuncle is what is called lychnites. Therefore it seems that the humanity of Christ, like a fiery carbuncle and lychnite — indeed far more — shines and radiates in heaven. For it has been compared to chalcedony, that is, to a carbuncle, as I said at verse 19. So Alcazar here at verse 11. Hence piously and beautifully St. Augustine in the hymn on the glory of Paradise, in book of Meditations, chapter 26, thus exults:
The moon does not alternate her courses, nor the sun, nor the course of stars;
The Lamb is the unsetting light of the happy city.
Verse 24: The Nations Shall Walk in Its Light
24. And the nations shall walk in the light of it, — that is, toward its light (namely of the city, the heavenly Jerusalem, not of the Lamb, as is clear from the feminine Greek pronoun αὐτῆς), as if to say, The Gentiles, seeing its light not in itself but as it were reflected, shall be so incited by love and zeal for it that they will strive toward it with all their might; for in this they shall walk as wayfarers, not as those who have already attained. For although the glory of God only illuminates the city itself and its citizens, yet because it is so great and so abundant, it sheds from itself a wondrous brightness all around, which when seen from afar by wayfarers so attracts them that they set out toward it with every effort; just as the sun, before it rises, scatters certain golden rays of dawn, which refresh and rouse all, so that they pant for the sun's rising and sight. Moreover, that brightness of heavenly glory which we wayfarers behold in this life is the truth and knowledge of heavenly glory, which is set forth and explained to us by Holy Scripture, the Fathers, the Doctors, and the Preachers, and is inwardly presented and revealed by God to the mind. For this, perceived and received outwardly through faith and hope, draws our minds into desire of itself, so that we may aspire to its attainment, namely to the beatific light of glory itself, and to God Himself, who is the uncreated light, blessing and glorifying His elect.
He alludes to Isaiah 60:3: "And the Gentiles shall walk in thy light, and kings in the brightness of thy rising." Where though Isaiah speaks immediately of the light of the Church Militant, he speaks consequently also of the light of the Triumphant. For the militant leads and conducts us thither, as to its end, completion, and beatitude.
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 feigned and fleeting, unless it receive from the heavenly court of the supreme Emperor God strength, confirmation, and perfection, namely heavenly glory.
First then, "the nations shall walk" and the kings "in its light," that is, they shall strive toward its ineffable light and splendor; and therefore "they shall bring their glory and honor into it," that is, all their wealth and honors, and kingdoms and empires they will direct hither, so as to lead themselves and their subjects to this blessed city; nay rather, they shall esteem all royal and temporal wealth and glory as little compared with the eternal; many also, like Josaphat in Damascene, Carloman, Charles V, etc., shall lay them down, that they may more readily strive toward the heavenly, which they desire with all their vows.
Secondly, "all glory and honor," that is, all heroic and glorious deeds and merits, they shall bring into heaven: first, to praise God, and to give Him thanks as the author and giver; secondly, to obtain their reward; thirdly, to gladden the other Blessed.
Finally, whatever shall be glorious and great among the Gentiles — kings, princes, wise men, and the wealthy — shall be brought into the heavenly Jerusalem, and they themselves shall bring into it all their virtues, their wisdom, their genius, all their gifts. So Primasius, Rupertus, Viegas, and others. For by these words is signified the throng, nobility, and opulence of the heavenly Jerusalem, as if there shall be the emporium and commerce of all things and goods. For it alludes to Isaiah 60:11: "The strength of the Gentiles shall be brought to thee, and their kings shall be led to thee. The glory of Libanus shall come to thee. Thou shalt suck the milk of the Gentiles, and thou shalt be nursed at the breasts of kings. The strength of the Gentiles shall come to thee, gold and frankincense from Saba. Their silver, and their gold with them." Just as in fact we see these very things being conveyed to Rome from every quarter by princes and peoples for piety's sake. 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 wealth into heaven, when they shall despise it for Christ's sake and bestow it upon the poor, or even spend it in service of divine worship. For in this way the wealth of the world can be transferred to heaven and endowed with eternity.
Verse 25: The Gates Shall Not Be Shut
25. AND THE GATES THEREOF SHALL NOT BE SHUT BY DAY: FOR THERE SHALL BE NO NIGHT THERE. — Isaiah had said in chapter 60, verse 11, of the Church Militant, that so great would be its peace and security that its gates would not be shut by day or night, as we see them always open here at Rome; but John says: In the heavenly Jerusalem "shall not be shut by day; for there shall be no night there," as if to say, Since I have made mention of the closing of the gates, I have made mention only of the day, not of the night, because there shall be no night there. So Alcazar. Secondly and more genuinely, as if to say, Its gates shall not be shut by day, that is, at the end of the day, when night and darkness are now imminent: for it is then that gates are wont to be shut for fear of enemies; but in heaven they shall not be shut, because there shall be no night there, even as there shall be no enemy, no fear, but the highest peace and security. Thus the τὸ ἡμέρας, which Our Translator renders "by day," is the same as, on each day at night, as is wont to be done, which the Hebrews say דבר יום ביומו debar iom beiomo, that is, the matter of the day on its day, that is, on any given day at the appointed time. Again, by this perpetual opening of the gates He signifies that to all nations and kings access lies continually open into it.
FOR THERE SHALL BE NO NIGHT THERE, — as if to say, Lest anyone, because in verse 23 I made mention of a lamp, should suspect that there will be some night in heaven that needs to be illuminated by a lamp, I assert that there will be no night there, but one perennial day of eternity, since in it the sun of the divinity, and the lamp — that is, the torch and moon of the humanity of Christ — shall perpetually shine. Beautifully St. Augustine in Sentences, no. 37: "The joys of the eternal city, He says, are eternal, and the infinite perpetuity of standing days will neither vary nor pass away, because they shall enjoy unchangeable peace, whose good shall belong to all, even the things that are done by individuals."
Verse 26: The Glory and Honour of the Nations
26. AND THEY SHALL BRING THE GLORY AND HONOR OF THE NATIONS INTO IT. — What He said in verse 24 about kings, the same here He says of the nations, namely that all their gifts, arts, genius, sciences, prudence, etc., likewise all the works of their virtues and merits, they shall bring into heaven.
Verse 27: Nothing Defiled Shall Enter
27. THERE SHALL NOT ENTER INTO IT ANYTHING DEFILED. — He had said that the nations would bring their glory into it; now, lest anyone take this of absolutely all, even the unbelieving, the wicked, and the corrupted, he adds that he is speaking only of the faithful, the pure and the saintly. Moreover, "anything defiled," that is, anyone defiled. He uses the neuter gender by a Graecism. For the Greek ἔθνος, that is, nation, is of neuter gender. Hence the Arabic renders: There shall not enter into it any liar, practically, that is, any impious or unjust person. He alludes to Isaiah 60:21: "Thy people shall be all just." And chapter 52, verse 1: "There shall no more come through thee the uncircumcised." Hence he adds: "But, that is, only those, who are written in the book of life of the Lamb," of which I spoke at chapter 3, verse 5, and elsewhere.
Morally, learn here how necessary it is to strive after purity, since no impure person — nay, no saint having a stain, even the smallest — is admitted into heaven: which God has more than once attested by examples. For St. Anno, Archbishop of Cologne, in a vision beheld St. Heribert, Arnulf, Bardo and other Bishops in glory, and among them an august throne prepared for himself; and when he tried to ascend it, Arnulf prevented him, saying that he could not be admitted into this glorious assembly, because a foul stain defiled his garment. This stain was the memory of an injury done to 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. So Lambert of Hersfeld in the History of Germany, at 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 as she prayed for her she heard from Christ the cause, namely a stain which had to be expiated by her, the justice of God so requiring; and Christ added: "In this My spouse most willingly consents to My justice, who, when she shall have been fully purged, shall most joyfully enjoy the glory of My divinity." To which words of the Lord she nodded with 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 Bridegroom?" She replied: "Because I am not yet purged, but certain stains still render me unfit. Even if entirely free access to heaven were open to me, I nevertheless (justice so dictating) would willingly withdraw myself, since I know that I am not yet fit for so glorious a Bridegroom." So Louis of Blois, Abbot of Liessies, narrates in the Spiritual Necklace, chapter 13.
St. Germanus, Bishop of Capua, saw in the baths of Pozzuoli the soul of Paschasius, Apostolic Deacon, being tormented and purged of stains, and asking him the cause, heard: "For no other cause have I been assigned to this penal place, except that at the time of the schism of Laurentius, I sided against Pope Symmachus." So St. Gregory, book IV of the Dialogues, chapter 40. Who also in chapter 55 narrates that the soul of Justus, his monk, for thirty days expiated in Purgatory the stain of ownership, by which he had secretly kept for himself three pieces of money during his life.