The Mirror of Simple Souls

beheld, how he that is God and Man was despised on earth in the nature of mankind, shamefully for me. And the great poverty that he took for me [I beheld], and the grievous death that he suffered for me. In these three points be all that is made comprised without comprehending.” *O Truth, Way, and Life, what is this for us to think of ? Lord, this is a greater thing to embrace our hearts in the love of you, by thinking on one of your benefits that ye have done for us, than were all the world and the heaven and the earth, if they were set on fire for to destroy one body.* And then I beheld his great purity and truth. | ‘**'Then Truth said to me, that I shall not see the divine Trinity until my soul be all so clean without spot of sin, as is the soul of Jesu Christ. And the soul of Jesu Christ was glorified in that very time that it was made of the divine Trinity and oned to deadlyt body and to divine nature in the person of the Son, in the same moment that she was made, and oned, and knit to these two natures as perfectly as it is now at this time. Since that his soul was oned to his divine nature it might not be that the body that was mortal, might do sin.

RY Ofer worexur 3% + i.e., human, mortal. “And then I beheld who these should be that should ascend to heaven. And Truth said to me this, that none shall ascend but he only that should reflect* the Son of God himself. ‘That is to say, that none may ascend but they only that be God’s sons by divine graces, of whom he said: This 1s my brother, my sister and my mother, that doth the will of God my Father.t “And then I beheld the seraphins and asked of them for what cause were done the works that charity did of the Incarnation of the Manhood of Jesu Christ, or of this, that the divine Trinity made them, and of all that he shall do without end in creature, of his bounty. ““And Love told me it was but all solely for one thing, and that is, that the divine will of all the Trinity would it. And this is a sweet beholding and a profitable, to them that behold it, and to disencumber them of themselves, to approach¢ this being that we have spoken of.

“Now we have seven beholdings that be for the marred, profitable enough. The first is of the Apostles, the second is of the Maudelyn, the third is of John Baptist, the fourth is of the Virgin Mary, the fifth how cae. Roth alight” ; Lat. elucidavit. t Cf. Matt. xii 50; Mark i iii 35. < MS. “ for to nigh.” nature divine is oned to the nature of mankind in the person of the Son. The sixth beholding is how the manhood of Christ Jesu was tormented for us. The seventh is of the seraphins, how they be in the divine will.”

OF THE BEHOLDINGS THAT THIS SOUL HAD IN THIS FORESAID LIFE ** Now I shall tell you the beholdings that I had in this life, that is aforesaid. I beheld him in me and me in him, and willed great wills for him. I allow me of these three above all thing, howsoever it may be that these folks be of little peace, who in will and in desire dwell. ‘*] said thus in the meantime, that I wist not how to suffer it, and this beholding yielded me manner. ““O Lord, I wot not what this comprehendeth, your great everlasting might, your great everlasting divine wisdom, your great everlasting divine bounty. And this I say as for me, I know not what ye be, for I know not your everlasting might, your everlasting wisdom, your everlasting bounty. “Nor I wot not what I am, for I wot naught of my passing* feebleness, of my passing foolishness, of my passing wickedness. “Lord, ye be one bounty, by bounty outpoured and all in you, and I am one wickedness by wickedness all outpoured and all in me.

‘““ Lord God, ye be all thing: thus is all thing made by you, and nothing is made without you, and I am naught; thus is all thing made without me. “Lord, ye be all might, all wisdom and all goodness, without beginning, without comprehending, without end, and I am all feebleness, all foolishness and all wickedness, without beginning, without comprehending, without measure. “Lord, ye be one only God in three Persons, and I am one only enemy in three mischances.+ “Lord, ye be Father and Son and Holy Ghost, and I am feebleness, foolishness and wickedness. “Lord, how much comprehend§ I of your might, of your wisdom and of your goodness? As much as I comprehend of my feebleness, of my foolishness, and of my wickedness. +t MS. “ sotines.”’ £ i.e., faults. O. Fr. mescheance ; Lat. miseriis. § z.e., understand; Fr. comprendre. “Lord God, how much comprehend I of my feebleness, of my foolishness, and of my wickedness? As much as I comprehend. of your might, of your wisdom, of your goodness. And if I might comprehend one of these two natures I should comprehend both. This is the measure, and for as much as I know naught of my wickedness as compared to that which it is, I know not of your goodness, as compared to that which it is. And yet that little that I know of my wickedness, it hath given me the knowing that I have of your goodness.

**O Lord God, soothly it is little, so little that it may not be said, for it is naught as in regard of the other part,* and therefore ye be and none but ye; all your truths grant it you, in me.”

HOW THE BEHOLDING OF THE GOODNESS OF GCD AND OF HER WRETCHEDNESS SENT THIS SOUL TO MEDITATION. AND OF THE PRIVY SPEECH THAT SHE HAD TO GOD IN HER MEDITATION ** AND then this I beheld, between the wickedness of me and between the goodness of him, what thing I might do to appease me to him. 278 This put me in meditation by reasonings on one side, in consenting of will, without receiving [of God’s favours ?].* ** And then I said thus, that if it might be that I had never been, so that I had never misdone against his will, if it pleased him, it would be my pleasaunce. **And then I said to him, that if it might be that he would give me as great torments as he is mightful, for to avenge him of my defaults, if it pleased him, it were my pleasaunce. ** And then after, I said thus to him, that if it might be so that I were even as he is, and should be without faillaunce, and with this I should suffer as much of poverty and of despites and torments as he hath, of bounty of wisdom, and of might, so I. had never done against his will, if it were his pleasing, it were my pleasaunce.

*‘ And then I said to him, that if it might be that I had of me as much of worthiness as he hath of himself, so that it might not be taken from me nor diminished, but if I alone willed it myself, I should lay all this in him and go to naught, ere than I might anything withhold, that came not to me from him; and though it might be that I might have all this beforesaid, I might not do it to hold anything that came not to me from him. of will, without receivings.”’ ‘And then I said this, that if I had of my proper condition this [which was] aforesaid, I should love better and rather choose that it went to naught without recovering, than that I should have it, unless it came of him. And if I had as great torments as he is of might, I should love better these torments, if they came of him, than I should glory that came not of him, [even were I] to have it everlastingly.

“And then I said to him, rather than I should henceforward do thing that were against his pleasing, it were more in my choice that his manhood should suffer on the Cross as much as he hath suffered of torments for me—if it might be. I say this, for this: rather than that I should do thing that were his displeasaunce. ** And then I told him, that if I wist that all that he hath made of naught, I and all other thing be it understood, must go to naught, except I misdid against his will, it should go to [naught] of my choice, rather than that I misdid. ““And then I told him that if I wist that I should have as much of torment without end as he hath of goodness unless I misdid against his will, I should choose rather to go suffer those pains everlastingly, than that I should do thing that I wist should displease his will, ** And then I told him, that if it might be that he could and would give me, by his will, as much of goodness as he hath of worth everlastingly, I should not love it but for him. And if I lost it, I should nor reck thereof but for him, and if he yielded it me again after this loss, I should not take it but for him. And if it might better please him that I went to naught and had naught of being than that I should take this gift of him, I should love more that I went to naught.

And if it might be that I had the same that he hath in him, as well as he hath of him, with [the assurance] that it should never fail if I would, and I wist that it might better please him that I suffered as much torment of him as he hath of goodness in him, I should love it better than for to dwell in that glory. |

**And though I wist that the sweet manhood of Christ Jesu and the Virgin and all the court of heaven might not suffer that I had the torments everlastingly, but [rather] that I had the being that I was come from, and God seeth this in himself (if it might be this pity of them and this good will), and thus saith to me: ‘ If thou wilt, I shall yield thee that which thou art come from, by my will, for this that my friends of my court will it, but were it not their will, thou shouldest not have it, wherefore I yield thee this gift, if thou wilt, take it!’ It should fall in my choice rather without end to dwell in torment than I should take it, since I had it not of his sole will. So I [would] refuse it at the prayers of the Humanity, and of the saints, and of the Virgin Mary. I might not suffer it unless I had it of the pure love that he hath to me, for me, of his pure bounty and of his sole will and love that a Beloved hath to his lover.

“And then I said to him that if I wist it might more please him that I loved another more than him ?—Here me faileth wit—thus it goeth*—this I feel not might nor will to grant, but I answered that I should take counsel with myself. ** And then I said this, that if it might be that he might love another more than me ?>— Here me faileth wit—I cannot answer, nor will, nor grant it. ‘And then this I said to him, that if it might be that he might will that another loved me more than he loveth me ?—Here me faileth also wit—I cannot answer no more than afore, but alway I said that of all that I should take counsel, and right so I did. I fice she perceives; possibly the sentence is left unfinished, and it is to be understood that now God asks these things of her, when she says “‘I said to him.” took counsel from himself and told him that these three things were right hard, more than the other were before, [namely], that I should love another more than him, and he another more than me, and that another should love me more than he—wit failed me here, for I might not to none of these three things grant my will. And always he assailed me for to have an answer, and so much I loved myself [together] with him, that I might not for nothing have discretion in this, and thus I was in distress. So went I not lightly away. This wot none, but if he have assayed this point. And alway I might have no peace, unless I answered to this aforesaid.

“ Ah, I still loved myself—this had me— therefore I might not lightly answer. And if I had not loved myself, the answer had been swift and light, and always it behoved me to answer, if I would not lose myself in him, for which mine heart suffered so great distress.” OF THE ANSWER THAT THIS SOUL GAVE OF THE THREE THINGS TO WHICH SHE ANSWERED NOT AFORE. AND OF THE MARTYRDOM OF WILL AND LOVE OW I shall tell you my answer that N I said to him, concerning himself, that he would prove me of all points. Alas! what have I said? I shall speak no word more; the heart [is] made alone of him in this battle. What shall I answer in anguish of death? ‘That he would thus depart from his lover, whom he had so well arrayed, that well I weened it might have endured! But it might be so, and if it were so, that by a game of change he might will this and that he did will it with all his will, [then] I answered thus, and said to him:

“O Lord, if it might be that this change might everlastingly endure in fact, as it is in supposition; I love you, for you and of you. Therefore I did not want it for your sake. And if I had the same that ye have, with the creation that ye have given me, and might also well do my will, as I do of the will that ye have given me: and also if I had this, that I were equal unto you save in this, that I might change my will for other than for me, ye should not do this, since ye would it without any of your goodness; these three points that be right grievous to grant. And if I wist without doubt that your will would it, without diminishing of your divine goodness, I would grant it without anything further willing more; my will taketh its ending in this saying.” Thus my will is martyred, and my love martyred; ye have them to martyrdom brought. Their weenings be fully inclined, mine heart thought sometime, alway to have lived of love by desire of good will. Now be these two things ended in me that made me out of my childhood go; and there it showed me the country of freedom.

Then came to me Righteousness, and asked me what sparing I would have of him or of thing that torment might do to me. Then came Mercy, and asked me what help would I have of him. I answered anon this, that [as] I was, I would [have] no more help of him, nor of anything that might do me good. And then came Love to me fulfilled with bounty, that so often times had cast me out of wit, and in the fire had given me death. “Ye have something heard there,” he said, ** T hold all thing that was and is and shall be; I am of all goodness fulfilled, take of me what ye will; if ye will have me all, I unwill it not,” saith my friend, ‘“‘ how seemeth it you of me? Iam Love fulfilled with Bounty. This that ye will, we will it,”’ saith my friend, I answered anon: “‘ This that I am, is pure naught. Alas, what would pure naught ? it has never nothing of will. I will nothing that is not of the bounty of Love. All thing that is of him, it is of him verily fulfilled and thus it is that nothing is, unless it be of him, and this I say hath me of all things consumed.”’

Now I began at this trial of my youth and of my former spirits, to come again to this, that will was dead and my works ended and my love also, that made me jolly. For the outpouring of the divine love showed me by divine light, an highful opening approaching to the truth, that showed me suddenly him and me. Him so high and me so low, that I might no more from thence rise, nor help of myself have and that was best. If ye understand not this, I may not amend it. This is a work miracleful; this, then, his lamentationsft may not say. HIVES R ussite: 4 + MS. “‘ waymentings.” 286

HOW THE AFFECTION OF TENDERNESS OF LOVE THAT THE SOUL FEELETH ‘‘ IN LIFE OF SPIRIT ’? WHICH SHE WEENETH IT TO BE IN GOD, IS IN HERSELF, AND OF THE PROFIT OF NAUGHT WITTING ““ HERE ye have,” saith this soul, “some beholding how I complained for to disencumber myself and for to find the way that I complained of when I was marred. This that I was then, is ‘ marring,’ for all those be marred that have anything of affection in spirit. And this beholding is in the life of spirit, by affection of tenderness of love that the soul hath to herself, but she weeneth that it is in God—this love that she hath—of which she is so attainted. But in well-understanding it is herself that she loveth, without her witting. And there they may be deceived, that love by tenderness that they have to affection, which suffereth them not to come to knowing. ‘Thus they lead as they did in work of youth, and dwell so long in works till* they have affection of spirit.”

“O God,” saith divine Love, that through him resteth concerning this, in soul naughted, “*how far is their life from the life of free- ness, over which not-willing hath lordship. And this naught willing soweth in souls the divine seeds, fulfilled of divine, will of God. This seed may never fail, but few folks dispose them to receive this seed. ““T have found many of them who be ‘ perished ’ in affection, and of the ‘marred ’ in life of spirit, by works of virtues, in desires of good will. But I have found few of ‘ gentil-in-being’’ and fewer of them that be in ‘ freedom’ without fail, of which this book speaketh, that have one sole will that fine love maketh to have; for fine love maketh to have one only will and one love. And therefore, divine will is alway one same will with Love. And this love is of that which is wholly and solely fine in the state of work divine. This soul is no-one by naughting, and she recketh not in this naughting, though the serpent her devour. Since God may neither wax nor lessen in his work [so her joy in it may neither wax nor lessen].

** If she took work of herself, she should be ‘ for’ her; if she be no-one, her working may not be. And since the bounty of God may not diminish, dis-ease* may not in her of monotony due to the hiddenness of God’s work in her. She would not grow discontented if she dwelt on his work, but it may arise if she centres on her own effort or life. grow of his work, unless it wax of her own. And if it wax of her, she should be, ‘ for’ herself. If she be nakedly naught, this being* may not be.” ‘This’ is sooth,” saith ‘this free soul; “in this point I am, by naughting, myself, for when I leave and naught myself perfectly, then his miracles give me very knowing of his divine gifts. Faith is the cause of this.” HOW THIS SOUL IS IN HER HIGHEST PERFECTION WHEN HOLY CHURCH TAKETH NO ENSAMPLE OF HER. AND WHAT HOLY CHURCH IS. AND OF THREE THINGS THAT. .CAUSETH THIS -SOULG= THAT SHE HATH NO DREAD u HIS soul,” saith Love, “is in her highest perfection and most nigh the far night when Holy Church taketh not of ensample* in her life. She is then under the work of cleanness, and above the work of charity. She is so far from the works of virtue that she may not understand their language. But the works of virtues be all within this soul enclosed, that obey her without any withstanding. And for this enclosing, Holy Church cannot know her; the which Holy Church is specially the dread of God, for the holy dread of God is one of the gifts of the Holy Ghost. And yet nevertheless, the dread of God might disturb the being of freeness. 290

“The being of freeness hath no dread for she hath passed the point of the spear in putting away the pleasaunce of body, and in slaying the wills of the spirit. She hath all her love laid upon her night. She recketh not of herself, nor that she is naught. The Sum of all* hath acquit her of her debts that she owed Jesu Christ. She oweth him naught however [much] she was against him in debt. The ‘most’ showeth him that which of ‘less’ acquitteth her. But they that would possess the full assurance without inward [feeling] of unbelief,- them doth the great wit of nature deceive. They suffer themselves to be governed by affection of life of spirit in sufficing of themselves. And that robbeth them of the knowledge, so that they may not the fulness of this deepness understand, nor the goodness of God for them, largely trust. And therefore, they dwell in ‘ works.’ ** Alas, how they be deceived, who of this think them to suffice! For all that ever a creature may do of works of goodness, it is naught as in regard of his bounty; for the divine wisdom gave not his highful goodness

obscure passage. M “would have without any incredence within the full assize’ 3 7.e., the sense of insecurity is a last purgation. 291 to souls, but for his own goodness’ self. And only by [this] one understanding of this great highful everlasting goodness doth new goodness grow.”

OF THE WORTHINESS OF THE BOUNTY OF GOD AND OF THE UNION THAT MAKETH BETWEEN GOD AND THIS SOUL BOUNTY is more worth than all the work that any creature may do within an hundred thousand year or all Holy Church. The farthest of this is most nigh, for it oneth from within this being in himself, and it maketh her alway to be knit to his will without removing her therefrom, for thing that may fall to her. All is one to her without dread and without joy, for she is no one in this one. And then hath she no more to do of God than God of her, for he is and she is not. She hath nothing withholden in naughting of herself; it is enough that he is. And she is not; for she is without being, there where she was, ere she was not. So hath she of God this which she hath; and she is this which God is, by union of love, in that point where she was, before God had her of his bounty made. 292

There she prayeth not,* no more than she did ere that she was aught. She receiveth this that she hath, of the bounty of God, of the will of his love, of this gentle far night. ‘Thus prayeth she not. That which she most loved, is now that she most hateth, as it is the manner. She hath nothing withholden. And [in] that [she] hath neither more nor less of love himself, for this hath she no place, nor recketh of anything that may fall. She hath neither bottom nor floor, therefore hath she no place, and if she hath no place,. then hath she not love for. herself. This anyone may say! All work is forbidden her,t and she is in the simple Being of the Deity, as it was commanded sometime of Jesu Christ, the Son of God the Father.+ To this end come they who are not anxious for themselves,§ for love giveth all thing to this soul, and even acquitteth her to her even-Christian. ‘‘ Thus it is right,” vocally or consciously. Sed consurgit ignote ad ipsius unionem que est super omnem substantiam et cogniscionem.

+ The Latin translator’s note effectually disposes of all objections to this sentiment. He says: “ If the soul never did any work she would not have written this book for our edification; but it is to be understood, as I have said before, as being for a short time’’—7.e., the time when the soul is in prayer. + Cf. John xvii 21 seg. § MS. *‘ Have not of what to do.” saith she, “‘ that all things be hallowed to me, even as all things be made for me, and for this I take it, as for mine, without challenging. Why should I not do thus ? Ye, Lord, have loved me and have done and shali do; with all your power, as Father ye have loved me and have done and shall do; with all your wisdom, as Son and brother, ye have loved me and have done so and shall do with all your goodness, as friend. Then may I well say that ye love none more than me, for no more than your goodness may suffer it, [otherwise than] that your high beloved Mother and also the angels, the saints, men and women, should have glory of your high everlasting bounty, passing their deserts, no more may not your high everlasting goodness suffer that I have the torments of my deserts, but [rather] that I receive as much of your mercy continually, as ye have of might compared to the other that I should suffer, if it were not for your bounty. In these words is the gloss of this song.”

Therefore his eye beholdeth me: that he loveth none more than me. This is the substance of my heart. Therefore his eye beholdeth me, he may not suffer nor will, but that he be conjoint within me. Therefore his eye beholdeth me, that he loveth none more than me; my necessity requireth it. Therefore his eye beholdeth me. I will nothing that he willeth not. Such power hath love over me. Therefore his eye beholdeth me, that he loveth none more than me. Ah, ah, fine love of my heart. Therefore his eye beholdeth me, thou makest of two wills one will. Such is the nature of thee. Therefore his eye beholdeth me, that he loveth none more than me. Here endeth the book that Love calleth ‘THE MIRROR OF SIMPLE SOULS. *Who that this book will understand: Take that Lord to his Spouse Lovande That is God in Trinity. Jesu, mercy and grace. Jesu, pray for us. Sigh and sorrow deeply: Mourn and weep inwardly: Pray and think devoutly: Love and long continually. M. En Dieu Desormes. N. -* These three verses occur in many mediaeval MSS. They are printed here from the Bod. MS.

O glorious Trinity in whom is all goodness, hallowed be your holy name, in heaven and in earth, and fulfilled be your will. I thank you, blissful Lord God, with all my poor heart, for all the gifts of grace that ye have given and done to me, that am your poor unworthy creature. And that you deigned of your excellent Deity, that I, the most wretched and unfit,* should translate this book. And for that the work is now ended, thanked and praised be ye of all good creatures. Lord, unwitting I am, unmighty and unable to have done it, but only by your help and grace. Therefore to you only, be the worship and the praising thereof, and of all good works that be done under the sun. Beseeching you, Eternal God, if it be pleasing to you, that those that read this book mistake no word thereof. But, good Lord, of your great benignity, give them the grace of ghostly feeling. Inspire them with your Holy Ghost that they may fully by the virtue of love understand it in the same wise as it is devoutly meant, that it may turn you, to worship and to them, profit of soul, by your endless might and bounty.