Book III Footnotes

[1]It will be seen from what follows that in practice the Saint preserves the strictly tripartite division given in the text above, supernatural knowledge being found in each of the sections.

[2][St. Matthew vi, 24.]

[3]1 Corinthians vi, 17.

[4]P. José de Jesús María, in his Vida y excelencias de la Santísima Virgen María (I, xl), quotes this and part of the last paragraph from what he claims to be an original MS. of St. John of the Cross, but his text varies considerably from that of any MS. now known. [P. Silverio considers that this and other similar citations are quite untrustworthy.]

[5]The reference is to the drawing of the Mount of Perfection. Cf. The General Introduction, I, above.

[6]Wisdom vii, 21.

[7][Lit., 'which cannot be' (que no puede ser), but this is a well-known Spanish hyperbole describing what is extremely difficult.]

[8]E.p. omits all the rest of this paragraph, substituting the following passage, which it introduces in order [says P. Silverio] to describe the scope of the Saint's teaching, and which is copied in the edition of 1630:

            In [treating of] this purgation of the memory, I speak here only of the necessary means whereby the memory may place itself actively in this night and purgation, as far as lies in its power. And these means are that the spiritual man must habitually exercise caution, after this manner. Of all the things that he sees, hears, smells, tastes or touches he must make no particular store in the memory, or pay heed to them, or dwell upon them, but must allow them to pass and must remain in holy oblivion without reflecting upon them, save when necessary for some good reflection or meditation. And this care to forget and forsake knowledge and images is never applicable to Christ and His Humanity. For, although occasionally, at the height of contemplation and simple regard of the Divinity, the soul may not remember this most sacred Humanity, because God, with His own hand, has raised the soul to this, as it were, confused and most supernatural knowledge, yet it is in no wise seemly to study to forget it, since looking and meditating lovingly upon it will aid the soul to [attain] all that is good, and it is by its means that the soul will most readily rise to the most lofty state of union. And it is clear that, although other bodily and visible things are a hindrance and ought to be forgotten, we must not include among these Him Who became man for our salvation, and Who is the truth, the door, the way and the guide to all good things. This being assumed, let the soul strive after complete abstraction and oblivion, so that, in so far as is possible, there may remain in its memory no more knowledge or image of created things than though they existed not in the world; and let it leave the memory free and disencumbered for God, and, as it were, lost in holy oblivion.

[9]Romans viii, 14.

[10][Lit., 'good.']

[11]Osee ii, 14.

[12][Lit., 'whence that may come.']

[13]1 Kings [A.V., 1 Samuel] iii, 10.

[14]Canticles iv, 12.

[15][St. John xx, 19].

[16]Isaiah xlviii, 18.

[17][Lit., 'to leave things.']

[18][Lit., 'he finds nothing to seize upon, and with nothing he can do nothing.']

[19]Psalm lxxii, 8 [A.V., lxxiii, 8].

[20]Wisdom i, 5.

[21][Lit., 'for the peace and calm of the same things and happenings.']

[22]Psalm xxxviii, 7 [A.V. xxxix, 6].

[23]Ecclesiastes iii, 12.

[24]Lamentations iii, 20.

[25]Hebrews xi, 1.

[26]St. Luke xiv, 33.

[27]Isaias v, 20.

[28]St. Luke xviii, 11-12.

[29][Lit., 'in the heart.']

[30][The two verbs, in the original, have very definite and concrete meanings, 'sweetened with honey' and 'dazzled by a lamp' respectively.]

[31]Psalm cxxxviii, 11 [A.V., cxxxix, 11].

[32]Psalm lxxxv, 8 [A.V., lxxxvi, 8].

[33]St. John i, 18.

[34]Isaias lxiv, 4.

[35]Exodus xxxiii, 20.

[36]1 Thessalonians v, 19.

[37]Canticles viii, 6.

[38]More correctly, in Chaps. xvi and xvii.

[39][Lit., 'the supernatural.']

[40][Lit., 'had given it spirit' (or 'spirituality').]

[41][Or 'spirituality.']

[42][Or 'the spirit.']

[43]Habacuc ii, 1. [The original has 'munition' for 'tower' and 'contemplate' for 'watch and see.']

[44]Canticles viii, 6.

[45][Lit., 'because in the arm is.']

[46]Really the chapter is the twenty-sixth.

[47][The Spanish word, ínclita, is stronger than this, meaning 'distinguished,' 'illustrious.']

[48][Lit., 'which is painted.']

[49][Lit., 'the painted image.']

[50]St. James ii, 20.

[51]Deuteronomy vi, 5.

[52]Psalm lviii, 10 [A.V., lix, 9].

[53][Lit., 'the less strongly will its rejoicing be employed in God.']

[54][The original is stronger: 'one same thing.']

[55]Ezechiel i, 5-9.

[56]Cf. Bk. III, ch. XVI, above.

[57][Lit., 'things or blessings.' The word here translated 'blessings' is bienes, often rendered 'goods.' I use 'blessings' or 'good things' in the following chapters, according as best suits the context.]

[58]Ecclesiasticus xi, 10.

[59]St. Matthew xiii, 22; St. Luke viii, 14.

[60][Lit., 'handles them.']

[61]St. Matthew xix, 23; St. Luke xviii, 24.

[62]Psalm lxi, 11 [A.V., lxii, 10].

[63]Ecclesiastes i, 14.

[64]Ecclesiastes v, 9.

[65]Ecclesiastes v, 12.

[66]St. Luke xii, 20.

[67]Psalm xlviii, 17-18 [A.V., xlix, 16-17].

[68]St. Matthew xvi, 26.

[69]2 Kings [A.V. 2 Samuel] xiv, 25.

[70]St. Matthew xxiii, 15.

[71]Ecclesiastes ii, 2.

[72]Ecclesiastes vii, 5.

[73]Ecclesiastes vii, 4.

[74]Ecclesiastes vii, 3.

[75]1 Corinthians vii, 27.

[76]1 Corinthians vii, 29-30.

[77][Lit., 'bring it no profit.']

[78][Lit., 'for this is.']

[79][Lit., 'that can be told in this case.']

[80]Deuteronomy xxxii, 15.

[81]Wisdom iv, 12.

[82]Exodus xxiii, 8.

[83]Exodus xxiii, 21-2.

[84]1 Kings [A.V., 1 Samuel] xii, 3.

[85]Deuteronomy xxxii, 15.

[86]Isaiah i, 23.

[87]Deuteronomy xxxii, 15.

[88]St. Luke xvi, 8.

[89]Jeremias ii, 13.

[90]['They have passed into the affection of the heart.'] Psalm lxxii, 7 [A.V. lxxiii, 7].

[91]Deuteronomy xxxii, 15.

[92]Colossians iii, 5.

[93]Numbers xxii, 7.

[94]Acts viii, 18-19.

[95]Ecclesiastes v, 11-12.

[96]['He delivered them up to a reprobate sense.'] Romans i, 28.

[97]Psalm xlviii, 17-18 [A.V., xlix, 16-17].

[98]St. Luke xvi, 10.

[99][The word 'sin' is not in the original of this sentence, which reads 'the small . . . the great . . .' etc.]

[100]Psalm lxi, 11 [A.V., lxii, 10].

[101]2 Corinthians vi, 10.

[102]St. Matthew xix, 29.

[103]St. Luke xii, 20.

[104]Apocalypse xviii, 7.

[105]Proverbs xxxi, 30.

[106]Psalm ci, 27 [A.V., cii, 26-7].

[107]Ecclesiastes ii, 2.

[108]Isaias iii, 12.

[109][Lit., 'the great.']

[110]Apocalypse xii, 4.

[111]Lamentations iv, 1-2.

[112]Apocalypse xvii, 3-4.

[113]Daniel ix, 27.

[114]Judges xvi.

[115][Lit., 'since it was through this they fell into the vile abysses.']

[116]Proverbs xxiii, 31-2.

[117][Lit., 'free and clear.']

[118]St. Matthew xvi, 24.

[119]Psalm lvii, 5 [A.V., lviii, 4-5].

[120]Wisdom i, 5.

[121]Isaias lxiv, 4; 1 Corinthians ii, 9.

[122][Lit., 'that is not in renunciation . . .']

[123]St. Luke xvi, 19.

[124][Lit., 'to the quantity.']

[125][Lit., 'and gain continually.']

[126]Galatians v, 17.

[127]1 Corinthians ii, 9, 10, 14.

[128]St. Matthew xix, 29.

[129]St. John iii, 6.

[130]2 Corinthians iv, 17.

[131][Lit., política, the 'political' virtue of Aristotle and St. Thomas -- i.e., the 'social,' as opposed to the 'moral,' 'intellectual' and 'theological' virtues. P. Silverio glosses the word as meaning 'good government in the commonweal, courtesy and other social virtues.']

[132]Wisdom vii, 22.

[133]3 Kings [A.V. 1 Kings] iii, 11-13.

[134]St. Luke xviii, 11-12.

[135]St. Luke xviii, 11.

[136]St. Matthew xxiii, 5.

[137]St. Matthew vi, 2.

[138][Lit., 'are adoring.']

[139][Lit., 'to present their alms or that which they do.']

[140]St. Matthew vi, 2.

[141]St. Matthew vi, 3.

[142]Job xxxi, 27-8.

[143]Ecclesiastes x, 1.

[144]Micheas vii, 3.

[145]Job xl, 16 [A.V., xl, 21].

[146]Jeremias xlix, 16. E.p. adds the translation: 'Thy arrogance hath deceived thee.'

[147][Lit., 'will not give place to the weight of reason.']

[148]St. Luke viii, 12.

[149]St. Matthew v, 3.

[150]1 Corinthians xii, 9-10.

[151]1 Corinthians xii, 7.

[152][Lit., 'give thanks and gifts to God.']

[153][traspasar: lit., 'go over,' 'go through.']

[154]1 Corinthians xiii, 1-2.

[155]St. Matthew vii, 22-3.

[156]St. Luke x, 20.

[157]Numbers xxii, 22-3.

[158]St. Luke ix, 54-5.

[159]Jeremias xxiii, 21.

[160]Jeremias xxiii, 32.

[161]Jeremias xxiii, 26.

[162][Lit., 'the awful Body.']

[163]Acts iv, 29-30.

[164]1 Kings [A.V., 1 Samuel] xxviii, 7, ff.

[165]'Nec fides habet meritum cui humana ratio praebet experimentum.' St. Gregory, Hom. 26 in Evang. (Migne, Vol. LXXVI, p. 1,137).

[166][St. Luke xxiv, 6; St. John xx, 2.]

[167][Romans x, 17.]

[168][St. John xx, 15].

[169]St. Luke xxiv, 15.

[170][St. Luke xxiv, 25-6.]

[171]St. John xx, 29.

[172]St. John iv, 48.

[173]St. Luke x, 20.

[174]Psalm lxiii, 7 [A.V., lxiv, 6-7].

[175]Psalm xlv, 11 [A.V., xlvi, 10].

[176]Psalm lxii, 3 [A.V., lxii, 1-2].

[177][Lit., 'thing.']

[178][In spite of this promise, the Saint does not return to this subject at such length as his language here would suggest.]

[179]Judges xviii, 22-4.

[180]Genesis xxxi, 34-7.

[181][In this and the next paragraph the Saint is more than usually personal in his approach to the reader. The word tú(you) is repeated many times, and placed in emphatic positions, in a way which cannot be exactly reproduced in English.]

[182][Lit., 'awakens.' Cf. the use of the same metaphor below.]

[183]St. Luke iv, 24. [Rather St. Matthew xiii, 58 or St. Mark vi, 5.]

[184][Again the Saint begins, repeatedly and emphatically, to employ the pronoun tú. Cf. Bk. III, chap. xxxvi, § 7, above.]

[185]St. Matthew xxi, 9. [Cf. St. Luke xix, 41.]

[186]Exodus xxxii, 7-28.

[187]Leviticus x, 1-2.

[188]St. Matthew xxii, 12-13.

[189]St. Matthew xv, 8. [Lit., 'they serve Me without cause.']

[190][Lit., 'that spin more finely' -- a common Spanish metaphor.]

[191][Lit., 'their palate.']

[192]St. John iv, 23-4.

[193]1 Corinthians iii, 16.

[194]St. John iv, 24.

[195]E.p. omits: 'namely, Saint Simon.' The allusion is, of course, to Saint Simon Stylites.

[196]Genesis xii, 8; xiii, 4.

[197]Genesis xxviii, 13-19.

[198]Genesis xvi, 13.

[199]Exodus xxiv, 12.

[200]Genesis xxii, 2.

[201]3 Kings [A.V., 1 Kings] xix, 8.

[202]With the last word of this chapter, which is also the last word of the page in Alc., the copy of P. Juan Evangelista comes to an end. The remainder of Alc. comes from another very early copy which, in the time of P. Andrés, existed at Duruelo (cf. Outline of the Life of St.John of the Cross, above).

[203]St. Matthew vi, 33.

[204]Psalm cxliv, 18 [A.V., cxlv, 18].

[205]Psalm cxliv, 19-20 [A.V., cxlv, 19-20].

[206]2 Paralipomenon [A.V., 2 Chronicles] i, 11-12.

[207]Genesis xxi, 13.

[208]St. Luke xi, 1-4.

[209]St. Luke xviii, 1.

[210]St. Matthew xxvi, 39.

[211]St. Matthew vi, 6.

[212]Judith viii, 11-12.

[213]Psalm lxvii, 34 [A.V., lxviii, 33].

[214]Acts xix, 15.

[215]St. Mark ix, 38-9.

[216]Romans ii, 21.

[217]Psalm xlix, 16-17 [A.V., l, 16-17].

[218]1 Corinthians ii, 1-4.

[219]E.p. adds: 'End of the Ascent of Mount Carmel.' The treatise thus remains incomplete, the chapter on the preacher being unfinished and no part of any chapter upon the hearer having come down to us. Further, the last two divisions of the four mentioned in Chap. xxxv, § 1 are not treated in any of the MSS. or early editions.

            The fragments which P. Gerardo [Obras, etc., I, 402-10] added to the Ascent, forming two chapters, cannot be considered as a continuation of this book. They are in reality a long and admirable letter [Letter XI in The Complete Works of St. John of the Cross: Vol. III, p. 255], written to a religious, who was one of the Saint's spiritual sons, and copied by P. Jerónimo de San José in his History of St. John of the Cross (Bk. VI, Chap. vii). There is not the slightest doubt that the letter which was written at Segovia, and is fully dated, is a genuine letter, and not an editor's maltreatment of part of a treatise. Only the similarity of its subject with that of these last chapters is responsible for its having been added to the Ascent. It is hard to see how P. Gerardo could have been misled about a matter which is so clear.

            [This question was re-opened, in 1950, by P. Sobrino (see Vol. III, p. 240), who adds TG and a codex belonging to the Discalced Carmelite Fathers of Madrid to the list of the MSS. which give the fragments as part of the Ascent, making six authorities in all, against which can be set only the proved and admitted reliability of P. Jerónimo de San José. P. Sobrino, who discusses the matter (Estudios, etc., pp. 166-93) in great detail, hazards a plausible and attractive solution, which he reinforces with substantial evidence -- that of a 'double redaction.' According to this theory, the Saint, in writing to the religious of Letter XI, made use, for the substance of his instruction, of two fragments which were to have gone into the Ascent. Considering how often in his writings he doubled passages, to say nothing of whole works, it is quite understandable that he should have utilized two unincorporated, and indeed unfinished, passages for a private letter.]

The End

Table of Contents