The Forty Questions of the Soul
13. And we must consider that the free Hght is sharpened in the essence in the sharp stirring, whereby we come to understand the 6 fire-flash, and the eagerness; and yet we cannot say that there is any ^rending.
1 movableness.
2 astringency, or bitingness.
3 acidness.
4 Or power.
5 wriggling.
6 lightning.
* "harshness, hardness and drought," lit., "astringency, hardness and grossness." f "a jarring" (Wirrung), "a confusion, a mixing up." X "rending" {Trennung), "separation."
14. For that which is eternal, without beginning, admits no severing, but stands as a wheel, which begetteth itself in itself: whereof you have a similitude in the mind of man, where, indeed, there is * a will of a rising and running, but no removing: the greater the will is, the greater also is the l essence, and the more strongly it is sharpened.
15. Thus the still liberty, which is neither darkness nor hght, is sharpened in the sharp desiring attracting, so that it appeareth as a flash which shineth.
16. Also, we cannot say that the liberty doth f take in the flash; for from eternity it hath had nothing: but we can well say, that the hght and splendour shineth in the liberty.
17. For that which is free, letteth in the light; but that which is not free (as the
2 harshness which maketh darkness, and is material, to speak in a spiritual sense), that doth not receive the light.
18. This we can truly say, that whatsoever is $ 3 transparent, and not of a gross nature, taketh in the light, as appeareth by the water which taketh in the light, and the harsh earth doth not.
1 Or being.
2 Or astringency.
3 mild or fluid.
* "a will of a rising and running, but no removing" (ein Wille eines Erhebens und Fliehens, und aber kein Weichen), "a will to rise and expand, but no parting [or yielding]." St Martin also translates une volonte de s'elever el de s'etendre, mais aucune separation.
f "take in" (fangen), "to catch."
X "transparent, and not of a gross nature" (sanft und umfassend), lit., "soft and comprehensive" [capable of receiving and holding], i.e. "yielding and absorbent," or, in the spiritual order, "meek and receptive." Though the fact of transparency, a letting through of light, be here implied, the main idea seems to be the power to receive and contain.
19. Moreover in fire you have a sufficient manifestation of the essence of all essences; for you see that the fire burneth in a harsh dry matter; for it is the harsh desire which entereth into itself, like a great anguish, and reacheth after the liberty; where also it receiveth the liberty, like a flash, and it kindleth by the flash that it burneth.
20. And although it must be understood that there is no such fire in the eternal essence, as that is which appeareth externally, yet it is internally in the harsh desire, and externally it *remaineth dark: Therefore the eternal fire is externally dark; and internally, as it is in itself in the will of the eternal liberty, it is a light, which shineth in the still eternity.
21. Now then, we understand, that in fire there are ten l forms, all which are born in the will, and fall belong properly to the eternal will; X therefore we rightly say, that the eternal will is God's will; and that the liberty which hath the will, is God himself; for it is the eternity, and nothing else.
Or differences, kinds or manners.
* "remaineth dark" (bleibet eine Finstemiss), lit., "remaineth a darkness." St Martin renders this demeure une grande Tenebre, and the word Tenebre perfectly expresses the idea here involved, of an objective darkness, the Scriptural "thick darkness," which is but the first aspect of the Light itself. "The Lord spake out of the thick darkness."
f "all belong properly to the eternal will" (sind alle des ewigen Willens Eigenthum), lit., "are all the property of the eternal will."
13. And we must consider that the free Hght is sharpened in the essence in the sharp stirring, whereby we come to understand the 6 fire-flash, and the eagerness; and yet we cannot say that there is any ^rending.
1 movableness.
2 astringency, or bitingness.
3 acidness.
4 Or power.
5 wriggling.
6 lightning.
* "harshness, hardness and drought," lit., "astringency, hardness and grossness." f "a jarring" (Wirrung), "a confusion, a mixing up." X "rending" {Trennung), "separation."
14. For that which is eternal, without beginning, admits no severing, but stands as a wheel, which begetts itself in itself: whereof you have a similitude in the mind of man, where, indeed, there is * a will of a rising and running, but no removing: the greater the will is, the greater also is the l essence, and the more strongly it is sharpened.
15. Thus the still liberty, which is neither darkness nor hght, is sharpened in the sharp desiring attracting, so that it appears as a flash which shines.
16. Also, we cannot say that the liberty does f take in the flash; for from eternity it has had nothing: but we can well say, that the hght and splendour shines in the liberty.
17. For that which is free, letts in the light; but that which is not free (as the
2 harshness which makes darkness, and is material, to speak in a spiritual sense), that does not receive the light.
18. This we can truly say, that whatsoever is $ 3 transparent, and not of a gross nature, takes in the light, as appears by the water which takes in the light, and the harsh earth does not.
1 Or being.
2 Or astringency.
3 mild or fluid.
* "a will of a rising and running, but no removing" (ein Wille eines Erhebens und Fliehens, und aber kein Weichen), "a will to rise and expand, but no parting [or yielding]." St Martin also translates une volonte de s'elever el de s'etendre, mais aucune separation.
f "take in" (fangen), "to catch."
X "transparent, and not of a gross nature" (sanft und umfassend), lit., "soft and comprehensive" [capable of receiving and holding], i.e. "yielding and absorbent," or, in the spiritual order, "meek and receptive." Though the fact of transparency, a letting through of light, be here implied, the main idea seems to be the power to receive and contain.
19. Moreover in fire you have a sufficient manifestation of the essence of all essences; for you see that the fire burns in a harsh dry matter; for it is the harsh desire which enters into itself, like a great anguish, and reaches after the liberty; where also it receives the liberty, like a flash, and it kindls by the flash that it burns.
20. And although it must be understood that there is no such fire in the eternal essence, as that is which appears externally, yet it is internally in the harsh desire, and externally it *remains dark: Therefore the eternal fire is externally dark; and internally, as it is in itself in the will of the eternal liberty, it is a light, which shines in the still eternity.
21. Now then, we understand, that in fire there are ten l forms, all which are born in the will, and fall belong properly to the eternal will; X therefore we rightly say, that the eternal will is God's will; and that the liberty which has the will, is God himself; for it is the eternity, and nothing else.
Or differences, kinds or manners.
* "remains dark" (bleibet eine Finstemiss), lit., "remains a darkness." St Martin renders this demeure une grande Tenebre, and the word Tenebre perfectly expresses the idea here involved, of an objective darkness, the Scriptural "thick darkness," which is but the first aspect of the Light itself. "The Lord spake out of the thick darkness."
f "all belong properly to the eternal will" (sind alle des ewigen Willens Eigenthum), lit., "are all the property of the eternal will."
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