(36) You must understand [or conceive] it right: Eve got not Adam's Soul, nor Adam's Body, but one only Rib; but she was extracted from the Essences, and got her Soul in her Essences [that were] given her, in the Tincture, and the Body grew for [or to] her in her own sprung-up Tincture, yet in Virtue [or Power;] but the Fiat had already formed [or made] her a Woman. Indeed she was not deformed, but altogether lovely; for she was of a heavenly Kind, in Paradise, yet the i Marks were already also set upon her by the Fiat of the great World; and it could not otherwise be, she must be a Woman for Adam; indeed they were in Paradise. And if they had not eaten of the Tree, and if they had returned to God, then they should have continued in Paradise; but the Propagation must now needs have been after a womanly Manner, and should not have stood [eternally.] For Satan had brought it too far, although he had not suffered himself to be seen, only he strewed Sugar abroad in the Spirit of this World, till at length the lovely Beast laid itself forth upon the Tree as a Flatterer and Liar. The Gate of our Propagation in the Flesh.

(35) Now what did the Virtue in Adam, in this Strife? It flattered with all the three [Kingdoms.] It said to the Heart of God, I will stay in Paradise, and thou shalt dwell in me: I will be thine, for thou art my Creator, and thou hast thus concreted [or extracted] me out of all the three Principles, and created me: Thy Refreshment is pleasant, and thou art my Bridegroom, I have received of thy Fullness, and therefore I am impregnated, and I will bring forth a Virgin, that my Kingdom may be great, and thou mayest have mere Joy in me: I will eat of thy Fruit, and my Spirit shall eat of thy Virtue [or Power;] and thy Name in me shall be called IMMANUEL, God with us.

(15) Thy proud Horse [or Beast,] thou shameful Whore, shall ride no longer alone over the bended Knees; in that Time it will no more be said, The Power [Might or Authority] sticks in my Chest of Money; that Mineral [or Metal] becomes a Blossom in the Light; and the Tincture stands in the Blossom of the Lily; Stones are of as much worth [as that Metal is;] the Clothing of the Virgin is brighter than thy Pride. How finely does the Ornament of this World stand on Modesty and the Fear of God, if the Heart be humble? How does thy silken and golden Clothes adorn thee? Dost thou not appear in God's Deeds of Wonder? Who will call thee a false Woman, if thou be so very chaste? Dost thou not stand to the Honour of the Great God? Art thou not his Work of Wonder? Is there not a friendly laughter before thee? Who can say that thou art a wrathful Woman? Thy modest Countenance shines over Mountains and Valleys. Art thou not at the End of the World, and [will not] thy Glance [or Luster] be espied in Paradise? Wherefore stands thy Mother in Babel, and so very malicious? O! thou shameful Whore; get thee out, for Babel is % on Fire, or else thou wilt be burnt thyself.

(3) From out that slope, there where it breaketh most Its steepness, rose upon the world a sun As this one does sometimes from out the Ganges; Therefore let him who speaketh of that place, Say not Ascesi, for he would say little, But Orient, if he properly would speak. He was not yet far distant from his rising Before he had begun to make the earth Some comfort from his mighty virtue feel. For he in youth his father's wrath incurred For certain Dame, to whom, as unto death, The gate of pleasure no one doth unlock; And was before his spiritual court 'Et coram patre' unto her united; Then day by day more fervently he loved her. She, reft of her first husband, scorned, obscure, One thousand and one hundred years and more, Waited without a suitor till he came. Naught it availed to hear, that with Amyclas Found her unmoved at sounding of his voice He who struck terror into all the world; Naught it availed being constant and undaunted, So that, when Mary still remained below, She mounted up with Christ upon the cross.

(40) Besides, he was created by the Word, or Heart of God, that he should be his Image and Similitude, very powerfully in all the three Principles, [and be] as great as a Prince or Throne- Angel. But this Tree standing thus in the Garden, and of all the Trees that only did bear Fruit, therefore Adam looked so often upon it, because he knew that it was the Tree of Knowledge of Good and Evil, and the Virtue of the Tree pressed him to it so very hard (which Virtue was also in him) that the one Lust infected [poisoned or mingled with] the other: And the Spirit of the great World pressed Adam so very hard, that he became infected, and his Virtue [or Power] was overcome. Here the paradisical Man was undone, and then said the Heart of God, It is not good that Man [should] be alone, we will make him a Help [or Consort] to be with him.

(29) What can be said of thee, O Cain? Dost thou suppose that God does not see thee? Thou monstrous Beast, thou shalt stand naked, as the Spirit in the Wonders signifies, that thy Ornament may be made known. How art thou become thus? O Eve! are not all thy Children, which thou hast brought forth, all come out of thy Loins? Was it then the Purpose of God that the Evil should domineer among the Good, and one plague another?

(45) Then said the Virgin; Why wilt thou use Violence? Am I not thy Ornament, and thy Crown? I am bright, and thou art dark; behold, if thou coverest me, then thou hast no Glance [or Luster;] and [then] thou art a dark [dusky or black] Worm: And [then] how can I dwell with thee? Let me alone; I [will] not give myself to be thy own: I will give thee my Ornament, and thou shall live in my Joy, thou shalt eat of my Fruit, and taste my Sweetness; but thou canst not qualify with me; for the divine Virtue is my Essence, therein is my fair [or orient] Pearl, and my bright [shining] Light generated; my Fountain is eternal: If thou darkenest my Light, and defilest my Garment, then thou wilt have no Beauty [or Luster,] and canst not subsist, but thy Worm [will corrupt or] destroy thee, and so I shall lose my Companion, which I had chosen for my Bridegroom, with whom I meant to have rejoiced; and then my Pearl and Beauty would have no i Company: Seeing I have given myself to be thy Companion for my Joy's Sake; if thou wilt not enjoy my Beauty, yet pray continue in my Ornament and Excellence, and dwell with me in Joy, I will adorn thee eternally.

(17) Wilt thou say, the Devil beguiled him? Yes indeed, and he beguiles thee too, so that thou enviest the Comeliness and Beauty of others. Has God made thee a Degree higher? Art thou not a Child of Eve? Pray tell me the Truth, Art thou not the Antichrist, which under a Cloak [of being counted the Minister and Servant of God] ridest upon the Devil's Horse? Methinks I see thee. Hearken! When thou wentest out of Paradise into this World, why didst thou not continue in one [only] Love? Why didst thou not rejoice in thy Neighbour? Why didst thou not love the Members of thy Body? Why dost thou not adorn thy Brother with thy Ornament? Didst thou not see him plainly? Was not the Earth thy own? Thou mightest have made what thou wouldst of it. Who did hinder thee in it? Why didst thou not eat with thy Brother? Thou mightest have had fully enough; there would never have been any Want. If thy Humility towards thy Brother had continued, then his also had continued towards thee. And then what a fine Habitation and Dwelling had there been upon Earth? What need had there been for thee to have coined Silver and Gold, if Unity had continued? Thou mightest have made thy Ornaments of it well enough; if thou hadst adorned thy Brother and Sister, then they would have adorned thee again with their ready serviceable Love. Dost thou think it had been of thy Brother, and to the Honour of the great God?

(60) This therefore in Brief is the Ground of what can be spoken of the Fall of Adam, in the highest Depth. Adam has lost the which is a ecagastrish Person, and the Virgin waits still continually for him [to see] whether he will step again into the new Birth, and then she will receive him again with great Glory. Therefore, thou Child of Man, consider thyself; I write here what I certainly know, and he that has seen it witnesses it; or else I also should not have known it.

(37) Behold, I give you a true Similitude: Suppose that thou wast a young Man, or young Maid, [or Virgin,] (as Adam was both of them in one [only] Person,) how dost thou think thou shouldst stand? Suppose thus, set a young Man of good Complexion, beautiful, and virtuous; and also a fair chaste modest Virgin, [or young Maid,] curiously featured, and put them together; and let them not only come to speak together, and converse lovingly one with another, but so that they may also embrace one another; and command them not to fall in love together, not so much as in the least Thought, also not to have any Inclination to it, much less any Infection in the Will; and let these two be thus together forty Days and forty Nights, and converse with one another in mere Joy; and command them further, that they keep their Will and Mind steadfast, and never conceive one Thought to desire one another, and not to infect [themselves] with any Essence or Property at all, but that their Will and Inclination be most steadfast and firm to the Command; and that the young Man shall will [and purpose] never to copulate with this, or no other Maid [or Virgin;] and in like Manner, the Maid, [or Virgin] be enjoined the same. Now, thou Reason, full of Misery, Defects, and Infirmities, how do you think you should possibly stand here? Would you not promise fair with Adam? But you would not be able to perform it.

(4) "Look at me well; in sooth I'm Beatrice! How didst thou deign to come unto the Mountain? Didst thou not know that man is happy here?" Mine eyes fell downward into the clear fountain, But, seeing myself therein, I sought the grass, So great a shame did weigh my forehead down. As to the son the mother seems superb, So she appeared to me; for somewhat bitter Tasteth the savour of severe compassion. Silent became she, and the Angels sang Suddenly, "In te, Domine, speravi:" But beyond 'pedes meos' did not pass. Even as the snow among the living rafters Upon the back of Italy congeals, Blown on and drifted by Sclavonian winds, And then, dissolving, trickles through itself Whene'er the land that loses shadow breathes, So that it seems a fire that melts a taper; E'en thus was I without a tear or sigh, Before the song of those who sing for ever After the music of the eternal spheres. But when I heard in their sweet melodies Compassion for me, more than had they said, "O wherefore, lady, dost thou thus upbraid him?"

(4) Without, then, any merit of their deeds, Stationed are they in different gradations, Differing only in their first acuteness. 'Tis true that in the early centuries, With innocence, to work out their salvation Sufficient was the faith of parents only. After the earlier ages were completed, Behoved it that the males by circumcision Unto their innocent wings should virtue add; But after that the time of grace had come Without the baptism absolute of Christ, Such innocence below there was retained. Look now into the face that unto Christ Hath most resemblance; for its brightness only Is able to prepare thee to see Christ." On her did I behold so great a gladness Rain down, borne onward in the holy minds Created through that altitude to fly, That whatsoever I had seen before Did not suspend me in such admiration, Nor show me such similitude of God. And the same Love that first descended there, "Ave Maria, gratia plena," singing, In front of her his wings expanded wide.

(4) The more conformed thereto, the more it pleases; For the blest ardour that irradiates all things In that most like itself is most vivacious. With all of these things has advantaged been The human creature; and if one be wanting, From his nobility he needs must fall. 'Tis sin alone which doth disfranchise him, And render him unlike the Good Supreme, So that he little with its light is blanched, And to his dignity no more returns, Unless he fill up where transgression empties With righteous pains for criminal delights. Your nature when it sinned so utterly In its own seed, out of these dignities Even as out of Paradise was driven, Nor could itself recover, if thou notest With nicest subtilty, by any way, Except by passing one of these two fords: Either that God through clemency alone Had pardon granted, or that man himself Had satisfaction for his folly made. Fix now thine eye deep into the abyss Of the eternal counsel, to my speech As far as may be fastened steadfastly!

(2) Lo! here may men see what a privy pressing of love may purchase of our Lord, before all other works that man may think. And yet I grant well, that she had full much sorrow, and wept full sore for her sins, and full much she was meeked in remembrance of her wretchedness. And so should we do, that have been wretches and accustomed sinners; all our lifetime make hideous and wonderful sorrow for our sins, and full much be meeked in remembrance of our wretchedness.

(40) Now the chaste Virgin ought to be bent into the Heart of God, and to have no Imagination to lust after the Beauty of the comely young Man; but yet the young Man was kindled with Love towards the Virgin, and he desired to copulate with her; for he said, thou art my dearest Spouse [or Bride,] my Paradise, and Garland of Roses, let me into thy Paradise: I will be impregnated in thee, that I may get thy Essence, and enjoy thy pleasant Love; how willingly would I taste of the friendly Sweetness of thy Virtue [or Power?] If I might but receive thy glorious Light, how full of Joy should I be?

(16) Or dost thou suppose that we are mad? If we did not see thee, we would be silent. Thou boastest now (by the Flatterers) of a golden Time; but they are most of them Wolves of Babel; when the Day breaks, then they will be known. Or should I not tell thee this, thou proud Whore? Behold, when thou with Adam and Eve wentest out of Paradise into the Spirit of this World, then thou wast as a God in the Spirit of this World; thou Slightest seek all Mysteries, and use them for thy Ornament. If thou hadst always gone cloathed in Silk and Purple, [or Scarlet,] yet thou hadst not [thereby] offended God; but thou hadst gone [in them] to the Honour of the great God in his Deeds of Wonder. Why hast thou forsaken the Love, and art become a Murderer? Was not Covetousness thy Sin, in that thou affordest not thy Members so much as thyself? Thou desirest to be only fine thyself alone. Thy Way only i should be holy. Wherefore was the Fratricide between Abel and Cain? The self-honouring Pride brought it about, so that Cain envied Abel's Uprightness, for the Sake of which he was so much beloved of God. Why was not Cain also humble and pious?

(4) Than I upraised at her command my chin; And when she by the beard the face demanded, Well I perceived the venom of her meaning. And as my countenance was lifted up, Mine eye perceived those creatures beautiful Had rested from the strewing of the flowers; And, still but little reassured, mine eyes Saw Beatrice turned round towards the monster, That is one person only in two natures. Beneath her veil, beyond the margent green, She seemed to me far more her ancient self To excel, than others here, when she was here. So pricked me then the thorn of penitence, That of all other things the one which turned me Most to its love became the most my foe. Such self-conviction stung me at the heart O'erpowered I fell, and what I then became She knoweth who had furnished me the cause. Then, when the heart restored my outward sense, The lady I had found alone, above me I saw, and she was saying, "Hold me, hold me." Up to my throat she in the stream had drawn me, And, dragging me behind her, she was moving Upon the water lightly as a shuttle.

(5) And first, and near the ending of these words, "Sperent in te" from over us was heard, To which responsive answered all the carols. Thereafterward a light among them brightened, So that, if Cancer one such crystal had, Winter would have a month of one sole day. And as uprises, goes, and enters the dance A winsome maiden, only to do honour To the new bride, and not from any failing, Even thus did I behold the brightened splendour Approach the two, who in a wheel revolved As was beseeming to their ardent love. Into the song and music there it entered; And fixed on them my Lady kept her look, Even as a bride silent and motionless. "This is the one who lay upon the breast Of him our Pelican; and this is he To the great office from the cross elected." My Lady thus; but therefore none the more Did move her sight from its attentive gaze Before or afterward these words of hers. Even as a man who gazes, and endeavours To see the eclipsing of the sun a little, And who, by seeing, sightless doth become,

(47) And here the Virgin turned her to the Heart of God, and said; My Heart and my Beloved, thou art my Virtue, from thee I am clear and bright, from thy Root I am generated from Eternity; deliver me from the Worm of Darkness which infects, [poisons,] and tempts my Bridegroom, and let me not be darkened in the Obscurity; I am thy Ornament, and am come that thou shouldst have Joy in me: Wherefore then shall I stand with my Bridegroom in the Dark? And the divine Answer said; The Seed of the Woman shall break the Head of the Serpent, or Worm.

(5) But the favourable Love, (that is, the only begotten Son of God, or that I may set it down so that it may be understood, the lovely Fountain where the Light of God is 1 generated,) sprung up, and grew again in Adam in the Center of the Birth of his Life, in the fifth Form of his Birth; whereby Adam perceived that he was not broken off from the divine Root, but that he was still the Child of God, and repented him of his first evil Lust: And thereupon the Lord showed him the Treader upon the Serpent, who should destroy his monstrous Birth; and so he should from the monstrous Birth be regenerated anew, in the Shape, Form, Power and Virtue of the Treader upon the Serpent, and be brought with Power again into Paradise, into the holy Birth, and eat of the mWord of the Lord again, and live eternally, in Spite of all the Gates of the Wrathfulness, wherein the Devil lives; concerning which there shall be farther mention made in its due Place.