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 MEMOIRS OF A SERAPH 
 
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 jfrom tbe jfrencb of 
 
 
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 ■fO 
 
 e. 
 
 M. L’Abbé G. Chardon, Vicar - General of Clermont , 
 
 Author of the Memoirs of a Guardian Angel. 
 
 BALTIMORE: 
 
 PUBLISHED BY JOHN MURPHY & CO., 
 
 Printers to His Holiness the Pope. 
 
 1888. 
 
 boston college library 
 
 CHESTNUT HILL. MASS. 
 
é 
 
 Copyright, 1888. 
 
 By John Murphy & Co. 
 AU rights reserved. 
 
 
PREFACE OF THE TRANSLATOR. 
 
 A number of years ago the writer was asked to under¬ 
 take the translation of the “ Memoirs of a Guardian 
 Angel,” of the author of the present work. The success 
 which attended the translation showed that M. Chardon 
 had touched responsive chords in the Catholic heart here 
 as he had done elsewhere, for his edifying and instruc¬ 
 tive hook had found many readers of various tongues in 
 Europe. His desire to do good yet further, in the 
 Church in the United States, caused him to send the 
 writer a copy of his new work. The reception of the 
 volumes at once suggested further cooperation in the 
 efforts of the worthy and able Vicar-General of Clermont, 
 and this translation, under great difficulties, has been 
 finally completed, in the ardent hope that devotion to the 
 Angels, our future companions for eternity, may be more 
 a part of our daily life, that we may establish with them 
 “friendships ”* destined to last forever, after benefiting, 
 protecting, and elevating us here below. 
 
 Again M. Chardon has met the need of the hour. His 
 book is a collection of all that is known, or conjectured, 
 on good grounds, by the wisest and holiest of the great 
 teachers of the church; among them St. Augustin, St. 
 Thomas off Aquin, and Suarez. It is therefore a valuable 
 theological work, and full of Catholic philosophy and 
 metaphysics, in a most natural form and easy to compre- 
 
 * St. Leo. 
 
 (iii) 
 
IV 
 
 PREFACE OF THE TRANSLATOR. 
 
 hend. Coming as it does at a period when those outside 
 the Church are delving in such matters, often most un¬ 
 wisely, and at the moment our Most Holy Father, Pope 
 Leo XIII has ordered all the priests of the Church to 
 invoke daily, with the people, the intercession of St. 
 Michael the Archangel, and Protector of the Church, 
 Catholics everywhere should look upon the present vol¬ 
 umes as of great importance and usefulness. That they 
 are so, the writer is convinced, and he is therefore happy 
 to have been able to give his time and labor to present 
 them in this English version, to the honor of the holy 
 Angels, and for the welfare of our Catholic people. 
 
 Indianapolis, Ind., February 1st, 1887 . 
 
APPROBATION. 
 
 LETTER OF MONSEIGNEUR THE BISHOP OF CLERMONT TO 
 
 THE AUTHOR. 
 
 Bishopric of Clermont. 
 Clermont, January 8th, 1886. 
 Dear V. Rev'd Vicar-General : 
 
 I have read with the most lively interest your new 
 work, “ which epitomizes the divine revelations regarding 
 the angels,” and which is entitled: Memoirs of a Seraph. 
 
 Very many Christians possess on this important part of 
 revelation but very incomplete notions. For this reason 
 I praise you highly, Dear and Rev’d Sir, for having 
 thought of writing a book useful in collecting the summa 
 of the teachings of Catholic doctrine on the blessed spirits 
 whom God has constituted the ministers of His Providence 
 with men and over the world, and I felicitate you from 
 my heart for having known how to realize the idea in so 
 perfect a manner. 
 
 In these concise, substantial pages, where, like an in¬ 
 dustrious bee, you have gathered, as in a precious hive, 
 all that Theology, Holy Writ, the Fathers and the Doc¬ 
 tors of the Church have said of the origin, of the nature, 
 of the hierarchy, of the mission of the angels, one sees 
 shine forth the beauty of what St. Denis, the Areopagite 
 —one of “the holy and luminous geniuses” you have 
 taken for guides—so gracefully calls the likeness of the 
 divine beauty : “ The angel is the image of God, the clear 
 mirror on which he receives the whole beauty, if it be law- 
 
 ( v ) 
 
VI 
 
 APPROBATION'. 
 
 fui so to speak, of the divine goodness,” (De Divin. No¬ 
 minibus, c. 4,) an admirable definition of which your 
 book is the magnificent development. 
 
 Under the ingenious form of a recital which ranges 
 “from the dawn of time by creation to its close by the 
 last judgment,” you tell, or rather a seraph recounts in 
 his memoirs, all “it is actually possible for us to know 
 of the angels.” 
 
 Already, some years since, you have given in this 
 form the Memoirs of a Guardian Angel ; and, when that 
 book appeared, it was asked whether it had not been 
 written at the dictation of an angel. It was translated 
 forthwith into the principal languages of Europe. 
 
 To-day, one would say that the brilliant seraph who 
 dictated his memoirs, must have put in your hand “a 
 pen fallen from his wing, and dipped in his heart.” And 
 believers of all nations will contend for the reading, so 
 attractive, of these pages, at once “solid and full of 
 grace.” 
 
 This is my most ardent wish ! 
 
 Therefore, Dear Very Reverend Sir, I not only au-' 
 thorize the printing of your new work, but I formally 
 express the desire that nothing be neglected to secure 
 for this beautiful book the most speedy and widest pub¬ 
 licity, that it may go carry to all hearts the undying 
 hope which consoles the sadness of this world by teach¬ 
 ing tffat, “the angels are our future fellow-citizens,” be¬ 
 cause, “our place is among them.” 
 
 Accept, Dear Very Reverend Vicar General, every 
 expression of affectionate devotion in our Lord. 
 
 * J, PIERRE, 
 
 Bishop of Clermont. 
 
MEMOIRS OF À SERAPH. 
 
 The Memoirs of a Seraph resume, in the form of a 
 narrative, the divine revelations regarding the angels. 
 We do for the angels in general, what we have done for 
 one order in particular, in the Memoirs of a Guardian 
 Angel. s 
 
 The success of our first work, translated into several 
 languages, has been an encouragement for us. Our new 
 undertaking, embracing a subject of greater extent, will 
 fill a vaster perspective. The Memoirs of a Guardian 
 Angel will be but an episode of it. 
 
 I. 
 
 God has multiplied revelations to make the angels 
 known. On every page the Scriptures speak of them. 
 They present their apparitions, reproduce their words, 
 tell of what they did, recall their good offices, extol their 
 ministry. 
 
 It is true these notions are scattered ; we do not find 
 them collected together in any one place of Holy Writ 
 whatsoever concerns the pure spirits. They are docu¬ 
 ments, not a body of doctrine ; detached facts, not a con¬ 
 tinuous history; materials, not an edifice. But to dis¬ 
 cern, gather, bring to light such rich data, to form an 
 harmonious whole of wide and certain knowledge, we 
 have precious aids ; the men on whose brows shone a ray 
 from above, and whom the Church calls her Doctors and 
 her Fathers. 
 
 (vii) 
 
 i 
 
Vlll 
 
 MEMOIRS OF A SERAPH. 
 
 By their daily meditations, the Fathers and Doctors 
 of the Church have established their dwelling on celestial 
 heights; they have visited the regions of grace, and 
 caught a glimpse of those of glory ; they have conversed 
 with the angels, and shared their light. 
 
 Knowing to its depth tradition and Scripture, and in¬ 
 terpreting the one by the other ; bringing together proofs 
 that come from God, and comparing them with each other 
 with a tact born of sanctity ; clearing up doubtful ques¬ 
 tions by incontestable arguments, and penetrating to the 
 very source of revealed truth, they have reached conclu¬ 
 sions which ought to he for us so many new revelations. 
 
 Let us add, that in their excursions, and during their 
 sojourn among the angels, they received supernatural aid 
 in abundance, and found themselves marvellously fitted to 
 seize the characteristics of these pure spirits, whom they 
 equalled or perhaps surpassed in devotion and love. 
 
 Led in our researches by these saints and luminous in¬ 
 tellects, known by the names of Denis, Athanasius, 
 Jerome, Ambrose, Augustin, Chrysostom, Basil, Greg¬ 
 ory Nazianzen, Gregory the Great, Bernard, Thomas, 
 Suarez, Lessius, and so many others, we have been able 
 to proceed with confidence, knowing through our Mother, 
 the Infallible Spouse of Christ, that, following them,the 
 footing is sure. 
 
 II. 
 
 Having amassed our treasure of doctrine, there re¬ 
 mained the difficult task of giving it life, and an att 'ac¬ 
 tive form. This form could not be that of a simple trea¬ 
 tise. St. Thomas has written a work on the angels, which 
 of itself would have twice merited for him the title of An- 
 
MEMOIRS OF A SERAPH. 
 
 IX 
 
 gelic Doctor. Suarez, in whom, as Bossuet says, one 
 hears the whole school, has given, with evident pleasure 
 to himself, a treatise yet fuller, in which the matter 
 seems exhausted. 
 
 Now who would dare to present to so many other 
 souls not less eager to have supernatural truth, these two 
 works, the delight of those versed in theological science, 
 but closed to them by reason of their scholastic language ? 
 
 The form we have adopted is that of a narrative. A 
 seraph tells, in these memoirs, what we are at present per¬ 
 mitted to know about the angels. This narrative runs 
 from the beginning of time, by creation, to its close, by 
 the last judgment. It is full of the sentiments inspired 
 in this heavenly spirit by the facts he recalls, and it could 
 be looked on as the representation of his impressions. 
 
 Wishing to edify while instructing, we had only to 
 avoid making our subject unnatural. Everything in it is 
 of itself so full of expression. The history of the angels 
 from beginning to end is but a beautiful and touching les¬ 
 son. Under a new light, it is the mirror of the belief 
 and duties of man. 
 
 The constant struggle, or rather the constant harmony 
 of the justice and of the goodness of God, forms as it 
 were, a grandiose and ravishing vista, in which are dis¬ 
 played the most affecting scenes, embracing the duration 
 of the world. 
 
 Good and evil are face to face, and in combat; but 
 they are distinguished by such evident signs, that we 
 shall never be in danger of confounding the one with the 
 other, of taking defects for qualities, vices for virtues, 
 shameful crimes for honorable actions. 
 
X MEMOIRS OF A SERAPH. 
 
 III. 
 
 A hundred times the exigencies of the ideal which we 
 had conceived, with its beauty and its poesy, its magni¬ 
 ficence and its variety, made the pen fall from our hand ; 
 as often an irresistible attraction made us take it up 
 again. 
 
 Our mistrust and our fears have not been able to with¬ 
 draw us from the charms of our first idea. It took pos¬ 
 session of us from the outset, not to leave us free any 
 more ; it has imposed itself upon us. 
 
 An angel appearing one day to a saint, presented her 
 a pen of gold, and bade her write while he dictated.* 
 
 A pen of gold, also—more than that, a pen fallen from 
 the wing of a seraph and dipped in his heart, would have 
 been needed to trace here lines worthy of our subject. 
 
 When profane poets wished to have men accept their 
 inventions and dreams, they invoked the Muses, asked of 
 them the sacred fire, solicited revelations. 
 
 Aspiring to make shine in souls truths more interesting 
 and more beautiful than the creations of human genius, 
 we have invoked not imaginary and deceitful divinities, 
 but those sublime spirits whose history we are about to 
 recount. 
 
 Do you wish, dear reader, to go through with fruit 
 the Memoirs of a Seraph? Salute first your good an¬ 
 gel, and ask him to help you conceive those grand scenes 
 of the life above, of which he was a witness, and in which 
 he took part. 
 
 Under his eye, erect at his side, clinging to his hand, 
 
 * “ Veronica wrote the book spoken of with a golden pen brought by an angel.” 
 (.Life of St. Veronica of Milan, by Isidore Isolanus. Bollandists.) 
 
MEMOIRS OF A SERAPH. 
 
 xi 
 
 you will feel confidence give your heart wings to fly far 
 from this world, to go mingle, by faith, with the choirs of 
 happy spirits. 
 
 Could we forge: it? the angels are our future fellow- 
 citizens ; the bosom of God is our home, as it is theirs ; 
 our place is among them. 
 
 Yes, it is granted to the grain of dust to one day go 
 shine among the suns in the firmament of eternity. To 
 it, as to them, to sing the immortal praise of the all-lov¬ 
 ing Creator of angels and of men. 
 
 IY. 
 
 The plan and division of these memoirs is simple. We 
 have placed in view first, in four books, subdivided into 
 numerous paragraphs, the outpourings of divine goodness 
 in the angels by nature, by grace, by glory and by mis¬ 
 sions given them. 
 
 Then, in four other books, the sequel and complement 
 of the preceding, we have given the relations of the an¬ 
 gels with the Word Incarnate, with His Mother, with 
 men, and with the material world. 
 
 Each idea thus finding at once its natural place, it has 
 seemed to us that the way in which our subject-matter is 
 arranged is good. 
 
 We have reproduced neither the dissertations nor the 
 controversies of authors; we confined ourselves to gath¬ 
 ering their conclusions to weave the web of our recital. 
 
 We have thought it incumbent on us to indicate the 
 numerous sources whence we drew, and cite the import¬ 
 ant passages which we have put under contribution. 
 
 Some friends of the angels will see in these names of 
 authors, in these titles of. works, in these Latin texts, only 
 
Xll 
 
 MEMOIRS OF A SERAPH. 
 
 a subject of disagreeble distraction. Others will see in 
 them an imposing assemblage of witnesses, giving to the 
 Memoirs of a Seraph , their historic value and doctrinal 
 safety. 
 
 
 4» 
 
PROLOGUE. 
 
 I AM a pure spirit. I belong to the choir of the Sera¬ 
 phim, the organs of love divine. I am going to tell of 
 the wonders done in my brethren and in myself by the 
 Most High. This shall be the sweetest expression of my 
 gratitude, my most beautiful hymn to His glory. 
 
 Could a God be better praised and glorified than by 
 His works ? 
 
 It is to men that I wish to make known the outpour¬ 
 ings of divine goodness in the angels ; to human language 
 that I am going to entrust the expression of my grati¬ 
 tude and my revelations. Men are dear to us by so 
 many titles, and we are united to them by bonds so in¬ 
 timate and so sacred! 
 
 Did we not receive the mission to cover them with our 
 wings, to carry them the succor of grace, to guide them 
 in the way of salvation, to celebrate in the ravishment of 
 joy their perseverance in good or their return after 
 straying away ? 
 
 Are they not called to reflect, as we, the perfections of 
 our common Creator, to pay homage to the Incarnate 
 Word, to fill the places left vacant in our ranks, to form 
 with us but one sole city, and one sole people ?* 
 
 For them, as for us, there is divine origin, solemn trial, 
 splendid hope, immortal happiness. 
 
 * “And we candidates for happiness among the angels, from this place already 
 learn that heavenly language in reference to God, and the duty of future glory.” 
 (Tertullian on Prayer.) 
 
 (xiii) 
 
XIV 
 
 MEMOIRS OF A SERAPH. 
 
 Attentive witnesses of the facts that make up their 
 history, it will be sweet to us to make them know some 
 facts of our own. Associated to their benedictions and 
 to their praises, we wish to associate them to our praises 
 and to our benedictions. 
 
 It is from the heights of glory that I address them, in 
 the midst of trial, these few words; but, returning on a 
 past which shall for me be ever present, I will tell them 
 of the outpourings of divine goodness which preceded,in 
 us, glory, and manifested themselves by nature and by 
 grace. 
 
 Give to my voice an attentive ear, oh beloved of God ! 
 Awaiting, that truth may flow into your heart to the 
 sound of your country’s golden harps, I will tell you, in 
 your poor language of exile, what it most concerns you 
 to know. 
 
 This language, so rebellious to the delicacy of the 
 supernatural, will be more imperfect under the untried 
 pen of the secretary, who of his own accord has offered 
 himself to me, and whose good will I have wished to 
 encourage. 
 
 There are secrets reserved to heaven, the publication 
 of which upon earth in no wise enters into the designs 
 of Providence ; \I will be silent about them. But in 
 what it will be permitted me to unveil, what new light, 
 what new scenes ! 
 
 You will learn from us to reply always to the benefits 
 of God by gratitude. Gratitude ! the first impulse of 
 our hearts, the first canticle of our lips. 
 
 On earth and in heaven, the angelic hymn continues 
 day by day, to the end of time, and beyond the ages we 
 will sing it anew. 
 
/ 
 
 MEMOIRS OF A SERAPH. X v 
 
 The Memoirs of a Seraph will be only a new sound, 
 a note more in the grand concert. Happy shall I be, 
 if they go to increase in the heart of some exile, the im¬ 
 patience to see the land, where so many brethren await 
 and call him. 
 
BOSTON COLLEGE I 
 
 FACULTY LIBRARY 
 
 CHESTNUT HILL, MASS. 
 
 MEMOIRS OF A SERAPH. 
 
 BOOK FIRST. 
 
 THE OUTPOURING OF DIVINE GOODNESS 
 IN THE ANGELS BY NATURE. 
 
 I. 
 
 CREATION. 
 
 I am ! Delightful awakening ! As yet no past ; no re¬ 
 collection. ’Tis the origin and beginning of all ; Mis the 
 grand commencement.* 
 
 And already I see myself a being complete : my facul¬ 
 ties are in full exercise ; I have the knowledge of my 
 destiny, the feeling of my situation, the entire possession 
 of myself. 
 
 First days of my existence, what language shall tell 
 your sweet mysteries ? Grace and majesty of my first 
 dawn, what page will reflect it ? Whence came to me 
 being and life ? I did not give them to myself ; they did 
 not issue from nothing. Nothing! absolute .sterility !— 
 during one instant only let there be nothing, and there 
 will be nothing for all eternity. What I have, I have 
 
 * “ In the beginning.” (Genesis, c. 1., v. 1.) 
 
 on 
 
18 
 
 MEMOIRS OF A SERAPH. 
 
 f * 
 
 therefore received ; and from whom? Hail, all hail to the 
 Eternal ! 
 
 Thou alone, 0 my God! dost exist of Thyself; Thou 
 alone, consequently, didst always exist. Other beings not 
 having in themselves the principle of their existence, neces¬ 
 sarily received it, and could not receive it but from Thee.* 
 
 Thou art the author of things seen and unseen, and 
 nothing has been made but by Thee.f 
 
 Thy creative act is the point of departure for the dura¬ 
 tion of beings. It will be the proof that no one shares 
 with Thee eternity. 
 
 Yes, angels, my brothers, we have had a beginning 
 like the material world ; and if man asks us at what 
 epoch we were created, we shall answer ; under the 
 reign eternal of God, in the first year and on the first day 
 of the era of time. 
 
 \ 
 
 We were created, not in time, but with time.J With 
 us began the succession of operations in spirit, and of 
 movements in bodies. 
 
 The material world was not created before us nor after 
 us; it was created with us, though by a distinct act.§ In 
 the beginning God created the heavens and the earth, 
 that is, spirits and bodies.|| 
 
 * “ He made us, and not we ourselves.” (Ps. 99., v. 3.) 
 
 f “ The maker of heaven and of earth, of all things visible and invisible.” 
 (Symbol of Nice.) 
 
 J “ Undoubtedly the world was not made in time, but with time.” (St. Aug¬ 
 ustin, city of God, 1.11, c. 6.) 
 
 I “ He who liveth for ever created all things at once. (Eccles., c. 18, v. 1.) 
 Who by His omnipotent power, at once, from the beginning of time, created 
 from nothing both kinds of creatures, spiritual and corporal, the angelic and then 
 earthy, and then that which is as it were common, constituted in spirit and in 
 body. (Fourth Council of Lateran, c. Firmiter.) 
 
 j God made from nothing heaven, that is angels, and the earth or matter with¬ 
 out form. (St. Augustin, Confessions, 1. 12, c. 7.) 
 
MEMOIRS OF A SERAPH. 
 
 19 
 
 In the designs of God, spirits and bodies were not to 
 form two independent universes ; they were to concur by 
 their mutual relations in the perfection of an unique mas¬ 
 terpiece. For this their creation was simultaneous.* 
 
 All substances were produced at once. The only ex¬ 
 ception was for the souls of men: God will create them 
 successively, according as He may will to propagate the 
 human race.f 
 
 Creation was the first external act of God. The Three 
 Adorable Persons took part in it, impressing on the com¬ 
 mon work their triple seal: power, wisdom and love.J 
 
 When, one day, the human spirit will have remounted 
 through the ages to discover its origin, it shall arrive at 
 a point where we appeared, a point beyond which there 
 can be found neither time nor creatures. 
 
 However wide the river becomes in its course, how¬ 
 ever lofty the mountain whence it flows, it preserves its 
 first source and could not separate itself from it. 
 
 Before us was eternity only, without origin, without 
 events, without epoch, without history—eternity of un¬ 
 fathomable depths, composed of the mysteries of the 
 bosom of God, known of God alone. 
 
 Time, commencing with us, is yet for us all in the 
 future. Under the veil that shrouds it from us, how 
 many secrets lie hidden 1 Scenes of grace ! Events 
 terrible I We do not know them at all yet ; we have the 
 presentiment of them. 
 
 * The angels are a certain part of the universe ; they do not of themselves con¬ 
 stitute one universe, but both they and corporeal creatures come together to form 
 one universe. (St. Thomas, i, q. 61, art 3.) 
 
 f Souls are created at the same time with bodies, and given them. (St. Thomas, 
 i, q. 118, art. 3.) 
 
 tin all creatures there is found a representation of divinity as a trace. (St. 
 Thomas, i, q. 45, art. 7.) 
 
 I 
 
20 
 
 MEMOIRS OF A SERAPH. 
 
 In coming forth from nothing, or rather in proceeding 
 from the power of God, we saw ourselves ranged in a bril¬ 
 liant sphere around the mass of chaos, ready to contem¬ 
 plate the orbs the Creator was to make spring forth from it. 
 
 When man came we had seen unroll the chain of ' 
 wonders comprised in the work of the six days ; we had 
 been the first link, as he was to be the last. 
 
 We are therefore the first born of creation. To us was 
 it given to salute first the Infinite Being who pours into 
 us His treasures, encircles us without despoiling Himself, 
 gives Himself to us without parting with Himself in any 
 way. 
 
 Outside of Him is nothingness, where we were, whence 
 we came, on which we still border. 
 
 We have received all of Thee, 0 my God! and Thou 
 alone dost conserve our existence, as Thou alone hast 
 given it to us. We are under Thy hand as the impres¬ 
 sion of a seal applied to what is liquid ; the impression 
 would not remain if the seal were removed.* ~ 
 
 At this point of contact of time and of eternity, of 
 nothing and of the infinite, we see unveiled Thy sover¬ 
 eign authority and our complete dependence, Thy abso¬ 
 lute power and our extreme weakness, Thee all, ourselves 
 nothingness. 
 
 But no; trust and love hover above this, and dominate. 
 In Him who reunites every perfection is found goodness 
 in an eminent way. With a common impulse, with total 
 abandonment, each one of us cries out: 
 
 * It is not preserved a moment unless the seal remain impressed. (St. Bona- 
 venture.) Bearing all by the word of His power. (Hebr. c. 1, v. 3.) He bears 
 all, that is, holds up, lest they fall, and return to nothing whence they were 
 created by him. (St. Anselm.) Things of nature are not conserved except by 
 the power of God. (St. Thomas against the Gentiles.) 
 
MEMOIRS OF A SERAPH. 
 
 21 
 
 “I belong to Thee, then, 0 Creator! 0 Master! 0 
 Sovereign Lord! I belong to Thee, not as the waxen 
 cell to the bee, the master-piece to the artist, the field to 
 the farmer, the child to the father, but absolutely, fully, 
 without reserve ; and, during eternity, my joy, my de¬ 
 light, my ravishment shall be to see I thus belong to 
 Thee.” * 
 
 I 
 
 
22 
 
 MEMOIRS OF A SERAPH. 
 
 y 
 
 IL 
 
 SPIRITUALITY. 
 
 Our nature never existed without grace. Neverthe¬ 
 less it pleases us to consider it apart, to bless God for 
 the magnificent privileges with which He has endowed us. 
 
 The angelic nature is an admirable communication of 
 the Divine Being. By it we are the living images of our 
 Creator, and we find everywhere in us the reflex of His 
 perfections. 
 
 God could create more perfect spirits ; He could not 
 create a nature of an order more elevated.* 
 
 The first privilege of our nature, that which is the 
 principle of all the others, without which it could not 
 be conceived, is spirituality. 
 
 Pure spirits, we have nothing in common with bodies. 
 There is not in the angel either dimension, or odor, or 
 sound, or taste, or color. What man sees, smells, tastes, 
 touches, or hears—in a word, all that falls under the ob¬ 
 servation of the senses—is foreign to us. 
 
 The lightest matter, thin air, imponderable fluid, could 
 not come into comparison with the angelic nature. 
 
 As far as activity excels inertness, light darkness, life 
 death, so far does the least perfect of the angels excel 
 the most perfect of bodies. 
 
 What word will explain positively and without the aid 
 
 * Although, in the intellectual order, God could make more perfect species, He 
 could not make a substance of a higher grade than the angels are. (Suarez, 1. 3, 
 . 2, n. 8.) 
 
MEMOIRS OF A SERAPH. 23 
 
 of a negative the angelic nature in reality, and not by 
 figure ? 
 
 No human idiom contains that word. The most per¬ 
 fect terms are eliminations or similitudes. They say 
 what this nature is not, to what it may be compared: 
 they never express what it is.* 
 
 The word spirit is a material image ; it signifies a 
 wind, a breath, respiration. The beautiful name angel 
 expresses a function, not a nature ; it recalls what we do, 
 not what we are; it signifies a messenger.j 
 
 The particular name of each angel, comprising the 
 perfections which characterize him, cannot be pro¬ 
 nounced on earth. To men who desire to know it, the 
 answer will be given, as to Manue, the father of Sam¬ 
 son, as to Jacob, after his mysterious wrestle; ask it not 
 of me, for it is unspeakable. J 
 
 While awaiting that it be given him to come and con¬ 
 template in the language of the angels, the adequate and 
 perfect expression of their nature, man will conceive my 
 idea of it, after his own way. 
 
 When I am present to thy thought, oh beloved of God, 
 and thou hast put aside successively all that character- 
 terizes extension and matter, has every idea disappeared? 
 Assuredly no! What remains? What was most ele¬ 
 vated and most excellent in thy intelligence ? A sub¬ 
 stance endowed with life, with sight, with will, feeling, 
 liberty : a pure spirit, an angel. 
 
 * We do not know accurately the substance of the angels, and,even should we 
 philosophize a thousand times, we cannot find it out. (St. J. Chrysostom, In¬ 
 comprehensibility of the Nature of God, Horn. 5.) 
 
 f Angel is the name of an office, not of nature. (St. Augustin, on the 103 Ps.) 
 
 J Why do ye seek my name which is wonderful? (Judges, c. 13, v. 18; Gene¬ 
 sis, c. 32, v. 29.) 
 
24 
 
 MEMOIRS OF A SERAPH. 
 
 An angel is, in fact, a spiritual substance, distinguished 
 from God in this, that it is limited and finite ; from the 
 soul in this, that it is complete and destined to suffice 
 for itself without being united to a body. 
 
 How can we represent by a material image that which 
 is essentially the opposite of matter? 
 
 Seek, oh man, what thou canst conceive of us most 
 pure, most free from dross, most brilliant; unite with the 
 richness of gold the transparence of crystal. Choose a 
 precious stone ; take a chrysolite. A chrysolite shall be 
 for the prophet of God the symbol of our spirituality.* 
 
 Faithful to the excellence of our nature, we shall never 
 lower ourselves to the level of matter. In our thoughts, 
 our affections, our actions, everything will remain pure, 
 noble, elevated as in our substance itself. 
 
 The bird feels he has not received his rapid wings to 
 creep. He only touches the earth in passing, by neces¬ 
 sity, and hastes to regain his airy country. It is in the 
 air he breathes, lives, sings and plays. 
 
 Birds of heaven, we live in a region inaccessible to 
 what is low and gross. Nothing that is material has any 
 attraction for us. 
 
 Human imagination has told for itself on this point a 
 strange story. 
 
 An angel sent from heaven upon earth to discharge a 
 mission, wished to profit by the sojourn in the midst of 
 material creatures to consider their beauty. 
 
 Instead of keeping his looks on high, as before, this 
 angel ceased not to look below. 
 
 * His body was as of chrysolite. (Daniel, c. 10, v. 6.) Chrysolite here signi¬ 
 fies the very excellent nature of angels, heavenly and spiritual, which is above 
 other creatures as the sun above the stars, gold above metals. (Cornelius a Lap-, 
 id'e, on this passage.) 
 
 / 
 
' MEMOIRS OF A SERAPH. 
 
 25 
 
 He bent over the crystal how of the streams and of 
 the rivers, admired the green prairies and the whitening 
 harvests ; assisted at the blooming of flowers and at the 
 formation of fruits ; followed with his eye the varied gam¬ 
 bols of animals, and the thousand undertakings of man. 
 
 In this inferior contemplation, he lived, understood, 
 discovered so many and such beautiful things, that he 
 was astonished, and ended by taking complacency in 
 them. 
 
 Now, in consequence of an attachment so unworthy of 
 him, he felt his heart suddenly abandoned by divine in¬ 
 fluence, and his brilliant wings fall. 
 
 When he bethought him of taking flight heavenward, 
 he found himself tied down to the earth by a fatal weight, 
 and was condemned to drag out out a long exile in the 
 miry paths of earth before being able to regain his lost 
 throne above. 
 
 A true history, but of man, not of an angel. How 
 many souls ornamented, like us, with magnificent wings, 
 see themselves despoiled every day, in punisnment 
 of attachments unworthy of their condition and of their 
 nature ! 
 
 Intelligence, imagination, heart, will, everything in 
 these souls feels the counter-stroke of the fall and un¬ 
 dergoes the laws of moral heaviness. 
 
 Instead of loving, as before, what is high, and taking 
 noble flights, these souls hardly move ; they drag them¬ 
 selves along in their paths ; they creep. 
 
26 
 
 MEMOIRS OF A SERAPH. 
 
 III. 
 
 THE FACULTIES. 
 
 A man of science thought he had described the wonders 
 of the human body, when he had only touched on them. 
 Putting down his pen and rising, he exclaimed; I have 
 sung my hymn to the Creator! 
 
 What transports would this religious and po"etic genius 
 have experienced, what a hymn he would have sung, had 
 it been given him to see, in their full light, not some 
 gross organs of the body, but the beautiful and noble 
 faculties of the soul ! 
 
 Let man collect his thoughts, and look within himself ; 
 let him interrogate himself on his spiritual faculties, and 
 endeavor to seize their nature and their play : on every 
 side marvels! but everywhere, too, mystery! 
 
 Unable to define and describe any of his faculties, man 
 is not more successful in their distinction and classifica¬ 
 tion. United in a common admiration, observers of all 
 ages will have on this subject the most divergent theories, 
 and often the most contradictory. 
 
 It is because, in his present state, the human spirit has 
 not the extent and penetration necessary to comprehend 
 the works of God. Very simple when seen in its entirety, 
 every work of God becomes complex and inexplicable 
 when viewed only in part. 
 
 A material element offers the image of that simplicity 
 and of that multiplicity united. 
 
MEMOIRS OF A SERAPH. 
 
 As long as the electric fluid is in repose man can 
 scarcely suspect its presence. As soon as it is in play, 
 see it developing admirable qualities, producing heat, 
 light, color, sound, movement, fertility, every phenom¬ 
 enon. 
 
 A thousand times more wonderful than the faculties of 
 man are those of the angel. 
 
 In describing and celebrating these wonders, I too am 
 going to offer my sacrifice to the Eternal ; I am going to 
 sing my hymn to the Creator. 
 
 Our faculties have their seat in our essence, and cannot 
 be separated from it. Deprived all at once of its 
 faculties, not only would our essence be no more what it 
 is, but it would be nothing, and could not even be con¬ 
 ceived in thought. 
 
 Our faculties however are distinguished from our 
 essence, and subsist in it without confusion.* 
 
 Just as in the plant, the root is the principle of all, 
 and the stem the proximate principle of the leaves and of 
 the flowers, in like manner, in us, the essence is the com¬ 
 mon principle whence all proceeds, but the faculties are 
 the proximate principles of our divers operations.! 
 
 Our faculties have not germinated in our essence, nor 
 have they grown there ; they w r ere created perfect from 
 the first instant.J Essence and faculties were the effect 
 
 * The heavenly spirits are divided into essence, virtue and operation. (St. 
 Denys. Hier., c. 11.) Neither the will of an angel nor of any other creature can 
 be the same as its essence. (St. Thomas, i, q. 59, art. 2.) The being of an angel 
 is not its understanding. (St. Thomas, i, q. 54, art. 2.) 
 
 f In the same way the root of a tree produces fruit only by means o. its 
 branches. (Sanseverino, Dynamology, c. 1, art. 1.) 
 
 I For they were not created in a state of infancy, and from that nurtured and 
 perfected. (St. Basil, on the 82 Ps ) 
 
28 
 
 i 
 
 MEMOIRS OF A SERAPH. 
 
 of the same act. They are the different aspects of the 
 first effusion of the divine love in us. 
 
 The faculties of man have much analogy with those of 
 the angel ; they differ not less sensibly. 
 
 In the points which offer the greatest resemblance to 
 human faculties, the faculties of the angel have a power 
 incomparably superior. 
 
 The faculties of the soul are exercised only by the aid 
 of material organs : those of the angel suffice for them¬ 
 selves, and operate without help or external means. 
 
 The faculties of man, being the immediate principle of 
 all human acts, work often phenomena or effects of a 
 mixed character.* Those of the angel, not leaving the 
 intellectual sphere, operate always with simplicity, and 
 never produce any but effects simple as themselves. 
 
 Finally, the faculties of man having less extension than 
 those of the angel, must be, to embrace the same object, 
 more numerous, and produce more multifold acts. God, 
 Sovereign perfection, has no faculty and no action but 
 His essence.! 
 
 Perhaps, 0 soul! so joyous in contemplating these 
 heights with me, thou dost feel sometimes a difficulty in 
 reaching them. Do not torment thyself. Think of the 
 transports thou wilt experience the day they shall be re¬ 
 vealed to thee. We admire in Denys, and in Thomas, 
 the powerful glance of the eagle ; we love, in inferior 
 genius, the confiding look of the dove. 
 
 * As man is on the confines of both spiritual and corporal creation, therefore 
 the virtues of both come together in him. (St. Thomas, i, n. 77, art. 2.) 
 
 f Man is in the last grade of those destined to beatitude; and therefore the hu¬ 
 man soul needs many and différent operations and virtues; the angels have less 
 diversity of powers ; but in God there is no pjwer or action besides his essence. 
 (St. Thomas, i, q. 77, art. 2.) 
 
 / 
 
MEMOIRS OF A SERAPH. 
 
 29 
 
 In God, as in the angel, thou dost form an idea of what 
 is simplicity itself, yet only in a multifold and divided 
 manner. I will adapt my discourse to thy manner of 
 conception. 
 
 To our faculties are due our relations. By them are 
 produced in us the phenomena of the great social life. 
 We become accessible to all beings, and all beings be¬ 
 come accessible to us. It is, as it were, a continual out¬ 
 going to what is exterior, and a continual incoming into 
 us of exterior realities. We are strangers to nothing, 
 and nothing remains strange to us. 
 
 But this is too long stopping at the general view and 
 preamble: let us haste to possess ourselves successively 
 of each strophe of the hymn. Let us consider the won¬ 
 ders of divine goodness in each one of our faculties, and 
 in each of the privileges of our nature. 
 
30 
 
 MEMOIRS OF A SERAPH 
 
 > 
 
 iv. 
 
 INTELLIGENCE. 
 
 Intelligence, eye limpid and pure, carrying within it¬ 
 self its own focus, and seeing by its own light! 
 
 Intelligence, torch giving light within us and around 
 us, and imparting consciousness of the realities it illumes! 
 
 Intelligence, divine ray, derived from the intimate 
 brightness of the eternal Word, and given to us by the 
 Creator!* 
 
 Intelligence, sublime and wonderful faculty ; why is it 
 that, in time, pride clings to thee as a shadow to a body, 
 that it digs abysses at thy feet, and that thou canst not 
 cast a glance on thyself without exposing thyself to diz¬ 
 ziness ! 
 
 To know, comprehend, to read within, is what is proper 
 to intelligence. This faculty reunites insight and dis¬ 
 cernment, perception and appreciation. These are the 
 clearer, the more piercing and firm the intelligence. In 
 perfect intelligence there is complete equalling of the per¬ 
 ception within us, and of the object perceived without.f 
 
 The divine intelligence is infinite ; thus for God every¬ 
 thing is light and truth.$ Placed by the side of the in- 
 
 * The second splendors were created as ministers of the first splendor. (St. 
 Gregory Nazianzen, Serm. 38.) 
 
 f The word intellect implies a certain intimate knowledge ; the (Latin) word 
 intelligere signifies, as it were, to read within. (St. Thomas, ii, q. 8, art 1.) 
 
 Î The equality or exact agreement of the conception with the thing conceived. 
 (St. Thomas, Against the Gentiles, 1, 59.) 
 
BOSTON COLLEGE LIBhAfO 
 CHESTNUT HILL, MASS. 
 
 MEMOIRS OF A SERAPH. 31 
 
 telligence of God, angelic intelligence is but an impercep¬ 
 tible reflex; by the side of that of man, it is a shining 
 torch. 
 
 Human intellects, the most elevated, are like moun¬ 
 tains buried under the waves of the ocean, and raising 
 their summits toward the surface they cannot attain. 
 
 The angelic intellects the most elevated are like moun¬ 
 tains which dominate not only the ocean, but also the 
 lower regions of the earth, and bear heavenward their 
 aerial brows. 
 
 The divine intellect is the height dominating all 
 these ; it is the firmament, the azure vault, increat-ed 
 space, the infinite. 
 
 Intelligence characterizes the pure spirits, and even 
 gives them their name. Man says daily, in speaking of 
 us, the higher intelligences, the celestial intelligences.* 
 
 Our intelligence is distinguished from human intelli¬ 
 gence, and surpasses it by the rapidity, clearness, extent, 
 and continuity of its perceptions. 
 
 The human spirit is slow in its operations. It only 
 proceeds by partial discoveries, which it connects to¬ 
 gether as best it can, forcing itself to supply by reason¬ 
 ing for the intuitive vision it lacks.f More frequently, 
 we seize at first sight what it is given us to understand 
 naturally^. There is^not in us a process of reasoning lead¬ 
 ing from one truth to another, from what is known to 
 
 \ 
 
 * Whence they are named Intelligences. (Cornel, a Lapide, on Zachariah 
 . c. 3. n. 9.) 
 
 f They proceed from one known thing to another. (St. Thomas, i, q. 58, art. 3.) 
 
 X They immediately see whatever can be known in those things they natur¬ 
 ally know. (Ibid.) With regard to knowledge of intellect, they clearly see 
 everything naturally knowable without delay or discourse of reason. (Vivien 
 on St. Michael.) 
 
32 
 
 MEMOIRS OF A SERAPH. 
 
 what is unknown. These windings and impediments to 
 the human spirit are foreign to us. A simple look is 
 sufficient for us. We do not know first the cause and 
 then the effect. We see immediately the effect in the 
 cause, and the cause in the effect. In a word, we are 
 intelligent creatures, while men are reasoning creatures ; 
 a term which at once expresses a precious faculty, and 
 a deplorable weakness.* 
 
 It seems that for human intelligence there is only sur¬ 
 face.! Obliged to make use of corporeal things to form 
 its ideas, it sees only the outside ; it does not see the 
 depth and the entirety of any thing. Angelic intelli¬ 
 gence has other vigor and other processes. It receives 
 without material intermediaries, ideas and images.| 
 Thence result a clearness and a neatness of conception 
 perfect. Our glance reaches at once the inmost secrets 
 of natural realities. We read beings interiorly, discern 
 their accidents and their substance. In all we see, we 
 distinguish perfectly the certain from the uncertain ; we 
 are never subject to any intellectual illusion ; we never 
 fall into error. || 
 
 The same field was laid open to man’s view and to ours— 
 God and the world ; spirits and bodies ; the past and the 
 present ; the future itself, in a certain measure. 
 
 * But human souls are called rational; and this because of the weakness of 
 intellectual light in them. (St. Thomas, i, q. 58, art. 3.) 
 
 f Men need in their cognition their senses, which deceive them. (Vivien, 
 Angelas.) 
 
 | The natural knowledge of angels is independent of the senses, as it is purely 
 intellectual. {Ibid.) 
 
 || If you compare the cognition of man with that of the angel, it is wholly un¬ 
 certain. (St. Ephrem, Hymn on the Nature of Angels.) In the k■ owledge of the 
 angels there cannot be deception and what is false. (St. Thomas, i. q. 58, art. 5.) 
 
 J 
 
 
 / 
 
MEMOIRS OF A SERAPH. 
 
 33 
 
 But in the midst of this vast field, human intelligence 
 is like an eye affected with difficulty of vision. Lacking 
 power, its view remains circumscribed by a narrow hori¬ 
 zon.* * * § 
 
 Angelic intelligence embraces a view immensely 
 greater.f With the exception of the supernatural world, 
 and of particular secrets God has reserved to Himself, it 
 seizes and comprehends every thing. J 
 
 Finally, human intelligence has long and frequent 
 periods of intermittence. From fatigue, in sleep, the soul 
 falls into a state of inactivity, ceases to be conscious of 
 itself, loses sight of every truth.§ 
 
 Angelic nature is not subject to these weaknesses. It is 
 constantlv in movement and action. It ceases neither to 
 see nor to be conscious of that which it sees. Neither 
 fatigue nor sleep come to suspend its action.|| There is 
 not in it pure act, as there is in God, and it cannot think 
 of a determined object; but it could not subsist one mo¬ 
 ment without thinking of some object.^]" Thought is es¬ 
 sential to it. Made for light, it has in light its element 
 and its life. 
 
 As intellectual substance and as pure intelligence, our 
 
 * The knowledge of man is very limited; it extends to few objects. (Vivien, 
 Angelus.) 
 
 f The knowledge of the angels is most ample. (Vivien, Angelus.) 
 
 J The spiritual power of the angelic mind most easily seizes whatever it 
 wishes. (St. Augustin, on Genesis ad Litteram.) 
 
 § We are found sometimes intelligent in the power to understand, not in the 
 act. (St. Thomas, i, q. 54, art. 4.) The knowledge of man is pot continual, on 
 account of dependence of the intellect on the senses. (Vivien, Angelus.) 
 
 || The angels alone are always conscious, or present to themselves. (St. John. 
 Clinacus, The Ladder of Heaven, 4th Round.) 
 
 Nor are they at times intelligent, only in the power to be so. (St. Thomas*, 
 i, q. 54, art. 4.) 
 
 2 
 
84 
 
 MEMOIRS OF A SERAPH. 
 
 angel could not be better represented for man, than 
 under the symbol of an eye penetrating and vigilant. 
 The prophets will call us, in fact, the eyes of the Lamb, 
 the eyes of Providence.* * 
 
 To God be ever life, who has created us fire, living and 
 seeing! Rays that are substantial, derived from the 
 source of his intelligence, it will be permitted us to glory 
 in our noble origin. We too, 0 Word Uncreated, shall 
 be able to proclaim ourselves, not as Thou, but in a sense 
 nevertheless that gives us great glory : Light of Light, 
 
 behold what an Angel is ! 
 
 . 1 
 
 * Apocalypse, c. 5, v. 6. By means of the angels God presides over men ; for 
 this reason they are called eyes. (St. Clement of Alexandria, Strom.. 1. 6.) 
 Angels are called eyes because they are most penetrating and vigilant minds. 
 (Corn, a Lap. on Zachariah , c. 3, n. 8. 9.) 
 
MEMOIRS OF A SERAPH. 
 
 35 
 
 Y. 
 
 MEMORY. 1 
 
 Before God everything is simultaneously present. 
 There is for Him no past nor future. It is one perpetual 
 present. From all eternity God sees what has been and 
 what will be with regard to creatures. He assists at all the 
 hours that make up duration, and hears, as in one concert, 
 the voice of Moses and the harp of David, the canticle of 
 the first man and the groans of the last. His hours, his days, 
 his years, his ages, are included in this one word: ever! 
 
 Lo! to us, beings scarcely come from nothing, whose 
 condition is to go, to run, to precipitate ourselves with 
 all creatures from the past to the future, to us God has 
 given a faculty which will seize in their flight these rapid 
 hours, holds them, fixes them in the present, and with 
 these mobile elements will form for us the most striking 
 image of an immovable eternity. 
 
 Memory is the aid and complement of intelligence. 
 Without it every act of intelligence would be isolated and 
 without value. Intelligence seeks, discovers, amasses 
 treasures: memory receives them in deposit and con¬ 
 serves them. Intelligence is to the memory what the act 
 is to a habit. These two faculties do not essentially dif¬ 
 fer. They have the same object. The second is only 
 the first considered in the continuation of its act.* 
 
 * Memory is not a separate power from intellect. Intelligence arises from 
 memory as an act from a habit. (St. Thoma9, i, q. 79, art. 7.) 
 
r 
 
 ' • ; . 
 
 
 
 
 36 MEMOIRS OF A SERAPH. 
 
 Limpid and pure ice, the memory of the angel receives 
 the image of all that intelligence attains to, within or 
 without, and renders it fixed and permanent, even to the 
 most intimate and fugitive acts. Memory in us, as in man, 
 is the place for the images of things.* 
 
 Man, who learns with difficulty, retains with greater 
 difficulty still. His memory, exercising itself like his 
 other faculties, only by the aid of his body, experiences 
 trouble and delay continually. The most elevated genius 
 seizes at a time only a small particle of his knowledge ; 
 while he applies himself to one part, the rest disappears. 
 
 As for us, whose memory is not subject to the same 
 conditions, we can retain and fix in us the images of 
 things without effort. As in the crystal waters the 
 meadow and its flowers, the firmament and its stars, re¬ 
 flect and paint themselves, so those realities, so rebel¬ 
 lious to man’s will, come to reflect and paint themselves 
 in us. 
 
 They place and range themselves in our memory, in 
 order and in harmony, according to time, position, and 
 the thousand circumstances in which they are produced. 
 The new images do not overlap the old ones, nor veil 
 them. In our remembrance, everything shines with its 
 own light. Neither misunderstanding nor confusion as 
 possible.! 
 
 Forgetfulness, that continual torment of the human 
 spirit, that perpetual ravisher of its labors and of its 
 
 * It is the nature of memory that it be the treasury that preserves the images 
 of things. (St. Thomas, i, q. 79, art. 7.) 
 
 f In the knowledge of the angel there can be no deception and falsity. (St. 
 Thomas, i, q. 5■S, art. 5.) 
 
 / 
 
MEMOIRS OF A SERAPH . 
 
 37 
 
 knowledge, to us is unknown.* Nothing of what was 
 once acquired by our faculty of knowing ever escapes our 
 will. It is not naturally possible for us to consider si¬ 
 multaneously and with the same attention every object 
 of our knowledge, this privilege being reserved for the 
 state of glory ; but we can always consider them succes¬ 
 sively.! 
 
 Although they reproduce in us phenomena and reali¬ 
 ties of different date, our recollections remain always 
 equally docile. The most ancient, as the most recent, 
 offer themselves to us the moment we desire it, and we 
 have never any need of laboriously recalling them.! 
 
 The revelations and the apparitions which marked our 
 coming into existence were the first treasure confided to 
 our memory. From that day, the deposit has been en¬ 
 riched by all the spectacles of which we have been wit¬ 
 nesses, and by all the interior impressions which we have 
 experienced. It will increase till the end of time with 
 the events of earth and of heaven. Heaven and earth 
 will have their archives in common in the memory of the 
 angel. An immense treasure, always open, always present, 
 which the angel carries with him wherever he goes, and 
 which he can constantly make use of! 
 
 We have not, in fact, a memory which fails and de¬ 
 ceives us, and which it is necessary to help by artificial 
 means. We shall not confide to a light and frail leaf the 
 
 * As regards firmness of memory, it is so happy it never forgets. (Vivien, on 
 Si. Michael.) 
 
 f It does not always actually consider what it naturally knows, but as regards 
 knowledge of the Word, and what it sees in the Word, it is never in this way 
 possessed of power only, because it always actually beholds the Word, and sees 
 what is in the Word. (St. Thomas, i, q. 58 art. 1.) 
 
 J St. Aug., on Genesis , 1. 4, c. 32.) 
 
MEMOIRS OF A SERAPH. 
 
 \ 
 
 88 
 
 idea which already is disappearing ; heap together in a 
 book exposed to the ravages of time what we can 
 save from the shipwreck of our thoughts ; put in a 
 library, itself soon buried in solitude and silence, what 
 we wish to transmit to ages to come. 
 
 Our memory, then, is the page unfailing, the book not 
 to be corrupted, the library in perfect order, where the 
 ages meet, where moments and centuries will remain as 
 present. 
 
 0 memory ! precious faculty, preserver of light and of 
 life, ’tis thou dost render tributary to the angel every 
 particle of time. ’Tis thou that forcest the torrent to 
 deposit on its banks the gold of science, and ’tis thou who 
 dost prevent the new wave from carrying away what the 
 former one brought. 
 
 Flow on, flow on, rapid ages; carry away in your 
 course ephemeral existences ; cause phenomena to succeed 
 phenomena, substances substances ; heap us in the night 
 of the past acts and their authors, beings and events— 
 what our eye has seized was marked with a luminous 
 sign, which will cause it to subsist eternally before us. 
 
 I can therefore contemplate and admire in myself, as 
 in a heaven always unfolded before my eyes, the touch¬ 
 ing spectacle of the divine benefits. What shall I say? 
 Thou too, 0 my God!—Thou wilt remain ever present to 
 my memory ; through it will be given me always to re¬ 
 joice in the sight of Thy perfections.* 
 
 * Thou remain est in my memory, and there I find thee. These are my holy 
 delights. (St. Aug., Confess., 10, 24.) 
 
MEMOIRS OF A SERAPH. 
 
 89 
 
 VL 
 
 THE WILL. 
 
 - f 
 
 To the revelations of the intelligence, preserved in us 
 by memory, there answers the awakening of a new fac¬ 
 ulty, the will.* 
 
 We shall not be inert spectators of the immense de¬ 
 velopment that goes on around us. An irresistible in¬ 
 fluence impels to action. We have been created essen¬ 
 tially active and acting. 
 
 In giving us the principle and initiative of action, God 
 has produced in us a reflex and an image of His creative 
 power. 
 
 Aided by divine concourse, with which no finite power 
 can dispense, our will will produce acts. These acts 
 shall have in us and around us effects of which we shall 
 be the responsible causes, and which will be ours. 
 
 Our will is so naturally active that it is constantly in 
 activity, and inaction is impossible on its part. It is a 
 matter of indifference to it whether it do this or that act, 
 but it could not remain one instant without acting. 
 Action is its breath, f 
 
 Our will is exercised both in the spiritual and in the 
 material world. 
 
 * Since the angels know by intellect what universal good is, it is clear that 
 they have will. (St. Thomas, i, q. 59, art. 1.) 
 
 t The will of an angel does not go from act to inaction, hut from one act to 
 another. Nor can it suspend all free act. (Suarez, 1. 8, c. 11, n. 20.) 
 
 /. 
 
40 
 
 MEMOIRS OF A SERAPH. 
 
 In the spiritual world, it can act alone and isolated, go 
 to the aid of other wills or resist them, second their ac¬ 
 tion or combat it. 
 
 In the material world, its action is immediate and can¬ 
 not be exerted at a distance ; but not on that account is 
 there any contact—it has nothing in common with the 
 action of bodies on bodies. 
 
 The activity of our will is, like that of our intelligence, 
 a spring of perpetual flow.* Inexhaustible treasure! 
 We shall find there, 0 my God ! the means of multiply¬ 
 ing without ènd the marks of our love. Just as Thou 
 couldst draw eternally from nothing new beings, without 
 exhausting Thy creative power, so will it be given to us 
 to produce without ceasing, in time and in eternity, new 
 acts, without exhausting our power to act. 
 
 The creation I have the faculty to work shall therefore 
 be of every moment. At every instant it will be re¬ 
 newed, doubled, used a hundred times, and it will pro¬ 
 gress indéfini tively. 
 
 In proportion as I discover in the bosom of the infi¬ 
 nite new depths of perfection, I shall produce new acts 
 of my will. My love shall know no rest ; or rather my 
 rest and delight shall be this incessant, perpetual activity. 
 
 In a thousand ways, 0 my God ! I can be and am the 
 object of Thy love ; but by my will only it is given me 
 to return thanks, to trace everything to Thee, to glorify 
 Thee in all. 
 
 The honor of the angelic nature then is also the ex¬ 
 cellence of human nature. By the exercise of this fac¬ 
 ulty, each day strengthened and made more perfect, every 
 
 man, on earth, erects his monument or digs his furrow. 
 
 « --- — 
 
 * The founts and sources of cognition. (St. Sophronius, Encom. Angel.) 
 
MEMOIRS OF A SERAPH. 
 
 41 
 
 When we see a man aim high, go forward to it with 
 decision, allow himself to be dismayed by no obstacle, 
 brave half a century of difficulties, and realize some great 
 work, we hear him spoken of as a man of intelligence, 
 of rare ability, of great knowledge ; we admire in him 
 first of all the man of will. 
 
 “ What is necessary to succeed in the immense work 
 of personal perfection?” asked a pious soul of a saint. 
 
 u With the help of grace,” replied the saint, “ nothing 
 but a will.”* 
 
 A will! Not alia council of angels could have an¬ 
 swered otherwise. 
 
 * Life of Thomas St. of Aquin. 
 
42 
 
 MEMOIRS OF A SERAPH. 
 
 VII. 
 
 STRENGTH. 
 
 Although before God our strength is naught but 
 weakness, it is immense. Compared with that of man, it is 
 invincible. All human power combined could not resist 
 the will of one angel.* 
 
 For us, in the material world there is no obstacle. 
 One instant would be enough for us to put the animals to 
 death, tear up trees, overturn mountains, reduce the 
 ' rocks to powder, overthrow everything, break to pieces 
 everything, and bring back chaos.f 
 
 But our natural power is restrained and regulated by 
 the will of God. God confided to us the maintenance of 
 order, as He imposes on "the wicked spirits respect for 
 it.$ 
 
 Our strength enjoys a privilege which must seem very 
 enviable to man ; that is, it does not diminish by the act 
 by which it is applied. We are never reduced, as he is, 
 to impotence by the manifestation of our strength. 
 
 For man, the body is as a heavy instrument which he 
 cannot do without, and which quickly tires the hand that 
 uses it. The breast often is in need of breath ; the head 
 
 * Powerful in strength. Ps. 102, v. 20 ; Ps. 103, v. 4. St. Peter, 2 Ep., c. 2, v. 11. 
 Did the angels do what they were able to do, they could not be resisted. (St. 
 Augustin, on Ps, 95.) 
 
 f If you regard their bare natural faculty, the angels could kill animals, tear up 
 trees, transfer mountains, etc. (Suarez, 1. 4, c. 27, n. 6.) 
 
 t The holy angels obey the divine ordinations at the word. Bad angels can-’ 
 not resist them, although they should desire to do so. (Ibid.) 
 
MEMOIRS OF A SERAPH. 
 
 43 
 
 grows heavy ; the arm falls ; the knee bends ; each mem¬ 
 ber wears out, and the soul feels the counter-stroke of 
 all these failures. She commands, but is no longer 
 obeyed. 
 
 It is not thus with us. There being no obstacle to 
 the free and full exercise of our activity, fatigue is un¬ 
 known to us.* In the spirit which has just executed 
 works apparently the most difficult, and which in conse¬ 
 quence has been obliged to bring into play the greatest 
 strength, the strength remains the same, and finds itself 
 unimpaired and fresh for the undertaking of other ope¬ 
 rations. 
 
 But we have said, however great it appear or be, our 
 strength has its limits. Immensely superior to that of 
 man, it is infinitely inferior to that of God. 
 
 It can exert itself only upon beings already existing. 
 It is a dogma of faith for man that we have never exer¬ 
 cised the power of creating, and it is certain that w r e 
 shall never exercise it. This is an incommunicable attri¬ 
 bute of the Sovereign Being !f 
 
 It is the same with the power to annihilate. We could 
 not annihilate even an atom. To create and annihilate 
 are two correlative operations which equally require 
 divine power, and are absolutely reserved to it.J 
 
 What would be needed to annihilate an atom? To 
 stay and suspend the permanent act by which God makes 
 it be. But what creature will ever have such power? 
 
 * The celestial nature knows not fatigue nor labor. (St. John Chrysostom, 
 Serra. 75.) 
 
 t Creation cannot be the own proper act of any but God. (St. Thomas i. q. 45, 
 art. 5.) No angel can create a nature any more than he can create himseif. 
 (St. Aug. de Genes, ad Litt.ram, 1. 9, c. 15 ; Suarez, 1. 4, c. 25.) 
 
 | As it was in the power of the Creator that things should be, so also was it in 
 the power of the Creator that they should not be. (St. Thomas, i, q. 9, art. 2.) 
 
/ 
 
 44 MEMOIRS OF A SERAPK 
 
 l 
 
 Even from a substance already existing, we could not 
 know how to produce a new substance, as, for instance, 
 a plant or an animal.* 
 
 Nor could we, any more, change the essential qualities 
 of bodies, and make them produce effects of which they 
 do not contain the cause, f 
 
 By the combination of elements, and the application 
 of one thing to another, we shall obtain what the virtue 
 they have received from God is fitted to produce ; noth¬ 
 ing more. 
 
 Recurring to natural agents in which God has put a hid¬ 
 den principle—light, sound, color—we can astonish man by 
 prodigies : we could not work miracles, properly so called. 
 
 A miracle, being a derogation from the natural order, 
 is wrought outside the laws of,all created nature.J 
 
 Over the application of these laws we preside ; we can 
 make them concur to the same end, or put them in oppo¬ 
 sition to each other; but their existence and their per¬ 
 manency do not depend on us : it belongs not to us to 
 suspend them, nor to change them.|| 
 
 When some striking miracle is wrought, at the voice 
 of an angel or of a saint, it is God who intervenes and 
 acts ; it is He who obeys the voice of His creature, and 
 
 * It is to be said that angels have not natural power to produce any substance 
 even from given matter. (Suarez, 1. 4, c. 25, n. 4.) 
 
 f Angels have no more power to cause qualities in bodies than they have to 
 educe substantial forms from matter. (Suarez, 1. 4, c. 26.) 
 
 % A thing is said to be a miracle because it exceeds the whole order of created 
 nature. (St. Thomas, i, q. 110, art. 4.) 1 
 
 || When it remains evident that only God can work miracles-. (St. Thomas, 
 Ibid.) 
 
MEMOIRS OF A SERAPH. 45 
 
 suspends the ordinary course of His will.* * Our minis¬ 
 try is limited to accessory operations. 
 
 Glory be to the Creator, who alone has full power over 
 His work, and can give to the elements what virtue He 
 pleases ! 
 
 I give thanks to Him for the strength with which He 
 has endowed my nothingness ; hut, in my admiration and 
 love, I adore Him for that which He has reserved to 
 Himself, and which is called omnipotence. 
 
 /■ 
 
 * Josue, c. 10. v. 14. Angels are said to work miracles, because God at their de¬ 
 sire brings them about, just as holy men are said to work them, or because 
 they perform some service in miracles. (St. Thomas, Ibid.) 
 
 I 
 
46 
 
 MEMOIRS OF A SERAPH. 
 
 V 
 
 vm. 
 
 PRESENCE. 
 
 Since our existence we are present in a place. How 
 could one exist and be nowhere? Place is essential to 
 us. Every spirit has its place in creation.* 
 
 There are distances between the spirits as between the 
 places they occupy, and these distances would subsist even 
 though the material world should cease to be. 
 
 Let the material world, through an act of Divine Power, 
 disappear: the spirits who rejoice in heaven, those who 
 fulfill their mission on earth, those who are bound in the 
 depths of hell, will preserve the respective distances that 
 separate them.f 
 
 Simple by nature, we are in a place without being con¬ 
 tained in it. We do not occupy it as bodies do, by ex¬ 
 tension or quantity. Our presence and theirs do not 
 exclude each other; they can coexist in the same place4 
 
 Man, too easily the plaything of his imagination, is led 
 to conceive of our indivisibility as that of a point in space. 
 He reduces thus the presence of an angel to a local point. 
 Reflection must correct the error. || 
 
 * All acknowledge that angels are some way in space. (Theologia Claromont- 
 ensis, c. 2, art. 3.) 
 
 f The distance between angels is not founded on the bodies in which they are, 
 but in the proper and intrinsic presence of each angel. (Suarez, 1. 4, c. 8, n. 3. 
 
 t Suarez, 1. 4, c. 7, n. 5. 
 
 || Some not being able to go beyond imagination have thought of the indivisi¬ 
 bility of the angel as that of a point, and therefore believed an angel could only 
 be in a single point ; but they are manifestly deceived. (St. Thomas, i, q, 5, 2-. 
 art. 2.) 
 
 r 
 

 MEMOIRS OF A SERAPH. 47 
 
 The place in which we are present is that which the 
 virtue we are endowed with reaches, and upon which we 
 act. It is determined by our sphere of activity ; a greater 
 place corresponds to a greater sphere, and to greater 
 power.* * * § 
 
 The place of every angel is restricted. God alone, by 
 His immensity and His sphere without limit, is every¬ 
 where at once ; He possesses ubiquity. Like everything 
 that characterizes the Infinite, that attribute is incommu¬ 
 nicable, f 
 
 I am present wholly at every point of the total and 
 adequate place which my sphere includes ; but I cannot 
 naturally render myself present at any point outside of 
 it.$ 
 
 It is thus that the human soul, present at one and 
 the same time to every part of the human body it ani¬ 
 mates, || cannot render itself present to any point outside 
 of it. 
 
 Naturally it belongs to no creature to be present in 
 several places.§ Supernaturally that wonder is possible. 
 
 It occurs, when it pleases God, for men as for 
 angels, 
 
 Men versed in sacred science distinguish, with reason, 
 
 * All that to which is immediately applied the power of an angel is reputed as 
 its one place, though it should not be continuous. (St. Thomas, Ibid.) 
 
 t God is not only in several places, but everywhere ; an angel is not in several 
 places, nor everywhere, but in one place only. (St. Thomas, Ibid.) 
 
 Î St. Thomas, Ibid. Suarez, 1. 4, c. 10. 
 
 I The soul is wholly everywhere in its body. (St. Ambrose, de Dignit. Cond. 
 Humanæ, c. 2.) 
 
 § Since an angel is in place by application of its power to the place, it follows 
 that it is not everywhere, nor in several places, but in one place only. (St. 
 Thomas, Ibid.) 
 
 Î Lines of Sit. F. of Attiti, Peter of Alcantara, Alph. de Ligouri. 
 
 V, 
 
48 
 
 MEMOIRS OF A SERAPH. 
 
 three kinds of presence, which they call circumspective, 
 definitive, and sacramental. 
 
 The first is that of a substance of which the quality 
 corresponds to the quantity of the place it occupies, to the 
 exclusion of all other place ; such is the natural presence 
 of a body. 
 
 The second is that of a substance wholly in one place 
 and in every point of that place, but not able to be else¬ 
 where ; such is the presence of the soul, and of pure 
 spirits. 
 
 The third is that of a substance wholly in one place, 
 wholly in every point of that place, and able at the same 
 time to be elsewhere ; such is the presence of the Word 
 Incarnate in the Blessed Eucharist. 
 
 The place of spirits, universal and common to them, is 
 the bosom of God. 
 
 The place of God Himself is increated space, or His 
 own immensity. 
 
 Leaving one day the last limits of the material world, 
 I flew beyond the explored regions. I went further, 
 further again, still further ; 1 reached a distance impossi¬ 
 ble to measure, where all the burning lights of creation 
 united would be to the eye as one spark. 
 
 Directing my vision into the depth, I saw not nothing, 
 not emptiness, not night, but space eternal, luminous, 
 full of life—infinite space, in which a straight line, ideally 
 prolonged and turned in every direction, finds no stop, no 
 end. 
 
 I fell upon my knees, and in this solitude, I breached 
 forth thus my thanksgiving : 
 
 “ 0 immensity ! adorable immensity ! accept the 
 homage of a point lost in Thy bosom. 
 
 Y ‘ • ' , - ' 
 
/ 
 
 MEMOIRS OF A SERAPH. 49 
 
 “ Living immensity ! Thou hast deigned to look upon 
 me with a benevolent eye, and I have the happiness to 
 know Thee and love Thee. 
 
 “ What do I say ? Thou hast given me Thyself ; I 
 possess Thee. My empire, from then, is it not like 
 Thine without boundary, without limit, infinite? 
 
 “ 0 immensity ! living and adorable immensity ! ’Tis 
 Thou, and Thou alone, that dost figure to my eyes the 
 dimensions of the goodness and of the love of my God.” 
 
 2* 
 
 1 
 
50 
 
 MEMOIRS OF A SERAPH. 
 
 IX. 
 
 MOVEMENT. 
 
 Movement is a law of spirits and of bodies ; nothing in 
 creation is immovable. 
 
 In the material world all is motion. 
 
 Minerals attract or repel, separate or unite, and tend 
 to continual displacement. 
 
 The plant grows, raises itself, balances in the air its 
 fertile seeds, and entrusts to the wind its wandering off¬ 
 spring. 
 
 The animal swims or creeps, walks or flies, and is 
 present, successively, in various places. 
 
 Theatre of infinite movements, the earth itself is 
 carried through the thousand evolutions of the planets, 
 and goes without ever stopping. 
 
 In the spiritual world movements are more numerous 
 still, more varied, vaster. 
 
 The human soul feels itself made for motion. Like 
 every spirit it has its wings, and is all desire to take its 
 flight. 
 
 In its present condition, what obstacles ! Chained in 
 a body, it is subject to the law of the body, and their 
 movements in common are accomplished in low regions. 
 
 Vainly, to withdraw itself from this fatal law, does it 
 appeal to all the living forces of nature, borrow swiftness 
 from the animals, chain to its car the elements, and,rapid 
 as they, make the tour of its globe. 
 
MEMOIRS OF A SERAPH. 51 
 
 • . 
 
 All this, in its eyes as in ours, is nothing but heavi¬ 
 ness and slowness, and does not answer its aspirations. 
 
 When will it be given it to go sit upon the golden- 
 edged cloud, play among the suns, traverse like an arrow 
 the firmament, excel in rapidity the lightning itself ? 
 
 Wbat thou, 0 my sister, so ardently desirest, and what 
 thou art powerless to realize, thou shalt enjoy the day 
 when thy bonds shall be burst. Come, from this moment, 
 and admire and contemplate it in the angels. 
 
 To go from one place to another, we have only to wish 
 it. Our movements are made without effort. Our will 
 has not to command, as that of man, an inert substance. 
 When we wish to go to any place, everything in us is 
 activity, everything is motion. 
 
 Our movement is so rapid that neither the wind, nor 
 sound, nor light, nor any image taken from the universe 
 of bodies, can give an idea of it. With the closest atten¬ 
 tion, man could not seize the interval of time that sepa¬ 
 rates the departure and the arrival. To traverse the 
 regions of the stars, to go from one extremity of the 
 firmament to the other, it requires only the time to say : 
 I wish.* 
 
 Our movements are not hindered nor retarded by any 
 exterior obstacle. The densest matter, bronze, iron, or 
 adamant, offers us no resistance. Our movements are 
 made like those of a bird in thin air, and more easily 
 still. In its flight the bird displaces the air as it ad¬ 
 vances, and glides between the liquid layers. The angel 
 neither treads down nor displaces anything through 
 
 * Every winged spirit ; angels and demons ; therefore they are everywhere in 
 a moment; the whole world is their place. (Tertull., Apologia, 22.) 
 
 
 i B0 f.T°Zc5Hwi 
 
 / ■__ faculty library 
 I chestnut ui> . 
 
52 MEMOIRS OF A SERAPH. 
 
 which he moves. He goes, like the ray through a 
 diaphanous substance.* 
 
 Finally, these movements, so complete, so rapid, and so 
 free, are in the bosom of God. The bosom of God is the 
 place of our motion as of our repose. We are always in 
 TIim.f 
 
 What a source of enjoyment in the power to move! 
 
 With delight I mingle with the swarms of angels that 
 whirl through the material creation. 
 
 We go through these floating orbs, sown in the ocean 
 of space like so many Fortunate Isles.J 
 
 Darting far beyond, we arrange ourselves in concentric 
 circles, and reproduce the primitive sphere which ap¬ 
 peared around chaos. 
 
 In immense space we go mounting, descending, ap¬ 
 proaching each other, then withdrawing afar, describing 
 a thousand graceful curves. 
 
 By these sublime plays, we honor and glorify the God 
 who gave us our wings, the God—principle of all move¬ 
 ment, as of all repose. 
 
 * Walls are not an obstacle to angelic spirits, but all visible things yield to 
 them ; all bodies equally, no matter how solid or thick, are to them penetrable 
 and pervious. St. Bernard, Horn, on Missus est. 
 
 t Angels sent are before God, because howsoever they come sent, they are 
 within Him. (St. Greg. Naz., Horn. 54. 
 
 I Angels go over all places, are actively every where, both on account of the 
 promptness of their ministry, and on account of the immateriality of their na¬ 
 ture. (St. Greg. Naz. Orat., 34.) 
 
 
 
MEMOIRS OF A SERAPH. 
 
 53 
 
 X. 
 
 FREE WILL. 
 
 By the side of our power to act, or rather in it, resides 
 * another faculty which reveals on the part of the Creator 
 an admirable delicacy: it is Free Will.* 
 
 Are there then, 0 Lord! creatures whom Thou hast 
 esteemed and loved to the point of being willing to con¬ 
 stitute them free and masters of themselves? They will 
 be able, at pleasure, to do an act or not dq it, to do it in 
 one way or in the opposite. Hence their conduct will 
 show all the variety which pleases them. 
 
 Free will, impregnable citadel, in which no created 
 power will be able to force our ability to act ! 
 
 Free will, mystery of condescension, whose depths we 
 should not be capable of sounding, but whose wonderful 
 results we admire ! 
 
 Free will, thou art the most noble and the most divine 
 of our gifts, that which elevates us the farthest above 
 inferior nature, and brings us closest to the Sovereign 
 Being ! 
 
 ’Tis by free will that we have been given over to our 
 own keeping; by it we belong to ourselves. 
 
 Could an intelligent creature have expected such a 
 privilege ? Could it have conceived the possibility of it ? 
 
 * Wherever there is intelligence there is free will. Thus it is evident that in 
 the angels free will is found in a more excellent manner than in men. (St. 
 Thomas, i, q. 59, art. 3.) It is of faith that free will is in the angel. (Suarez, 1.3, 
 c. 2, n. 2.) 
 
54 
 
 MEMOIRS OF A SERAPH. 
 
 Would it not have looked on this gift as the exclusive 
 appanage of-the Omnipotent? 
 
 In this, as in a thousand others, 0 Lord! Thou hast 
 done more than we shall ever he able to comprehend. 
 In Thy infinite wisdom, Thou hast found the secret of 
 uniting and putting in accord what would have appeared 
 to us impossible, Thy sovereign domain and our full lib¬ 
 erty. 
 
 On the one side Thou hast made us masters of our 
 thoughts and works; Thou hast given us the initiative 
 and the responsibility of them. We see it, we feel it? 
 and we have received the assurance of it from Thy lips. 
 
 On the other hand, we know that without Thy coopera¬ 
 tion and impulse we should not be able to think, to act, 
 or to will ; every initiative would become impossible 
 to us. 
 
 It is necessary in conferring upon us some part of 
 Thy sovereign domain, that Thou keep it intact for Thy¬ 
 self, and in rendering us masters of ourselves, Thou re¬ 
 main absolute Lord of us. 
 
 Our wills are like so many birds of rapid flight, which 
 the hunter has started. They have free play in the for¬ 
 ests or fields, in the light and in the azure vault. But 
 the One who has said, “ Leave, fly,” preserves the wonder¬ 
 ful power to regulate at his pleasure their capricious 
 windings, and trace for them in the air the way from 
 which none is to wander. 
 
 Through unforseen events, and the vicissitudes which 
 are the results of freedom of will, and constitute the his¬ 
 tory of angels and o.f man, God has never ceased to hold 
 the thread that guides, and to make everything concur to 
 the designs of His justice and of His goodness—in a 
 
MEMOIRS OF A SERAPH. 55 
 
 word, to bring everything back to the vast plan of His 
 providence. 
 
 I know that in giving us a proof of our excellence, 
 free will reveals to us at the same time a deplorable 
 imperfection : it is not only the power to choose between 
 different good things ; it is, alas ! that of choosing good 
 or evil. 
 
 But in this imperfect freedom of the will there is a way 
 of transforming it wholly into a privilege. The power to 
 do evil may become for me a precious treasure ; I have 
 only to put it in the hands of Him who gave it to me, 
 and say to him : 
 
 “For love of Thee, 0 my God! and for my salvation, 
 I in my turn entrust it to Thee. Rule my will, and 
 keep it always united to what is good. Led by Thee in 
 my choice, I shall not be less free ; I shall possess a 
 greater liberty, and shall enjoy it the more fully. I 
 have chosen to be thus guided by Thee ; I have earnestly 
 desired it; I have solicited it as a favor.” 
 
 What an offering to God of free will, noble, fertile in 
 good, incomparable, containing within it every sacrifice, 
 all wisdom, every excellent dower! 
 
 Yes, this faculty of choosing ill, in itself so great an 
 imperfection, and which will be for many a dangerous 
 temptation not only, but a source of evils and of misfor¬ 
 tunes, my offering will change into a perfection ; it will 
 mal^e it an instrument of virtue and of merit, a means of 
 elevating me higher in glory, a subject of eternal bene¬ 
 diction to my Creator. 
 
 * 
 
I 
 
 56 MEMOIRS OF A SERAPH. 
 
 XI. 
 
 THE SECRETS OF THE HEART. 
 
 Just as in the case of free will, God has granted me a 
 power that nothing could overcome, subject to Him 
 alone ; so has He reserved in the bottom of my heart a 
 secret place, into which the eye of no creature can pene¬ 
 trate, without my consent.* 
 
 Magnificent privilege, with which man too will be 
 honored as the angel is ! 
 
 As long as man does not manifest by any exterior sign 
 his intimate sentiments, and he has not the will to make 
 them kno\ym, no creature will he able to filch from him 
 his secret. 
 
 It belongs to God to read the depths of the heart 
 which He has created, and penetrate its mysteries. 
 
 In creating us, God did not will to place before His 
 vision an obstacle, to put up a mechanism the play of 
 which should escape Him, to make exist in the bosom of 
 His light a dark point. 
 
 Essential to an Infinite Being, this knowledge of the 
 heart is exclusivèly reserved to Hirn.f 
 
 The Incarnate Word will discover, one day, the hidden 
 designs of the Pharisees; the most cunning men will see 
 
 * What depends on the will alone, or what is in the will alone, is known only to 
 God. (St. Thomas, i. q. 57, art. 4.) 
 
 f No one can see the mind of another except God alone. (St. Thomas, i, q. 
 107, art. 1.) 
 
MEMOIRS OF A SERAPH. 57 
 
 in this the proof that He possesses divine knowledge, and 
 that He is God.* 
 
 Satan will vainly make the tour of the world, and go 
 through it in every direction : he will see events in which 
 the gatherings of men take part ; he will be a witness of 
 the works men do ; but nothing of what takes place in the 
 interior of the heart will strike his gaze.f 
 
 Let legions of devils press around me; let them burn 
 to know what goes on within me ; let them fix on my 
 heart their scrutinizing and jealous eyes. 
 
 These subtle spirits have seen unveiled the laws of the 
 universe, seized the combinations of the winds, sounded 
 the depths of creation;—arrived before the unknown 
 abyss of my nature, they must stop. 
 
 The secret will he there, near them, before them, 
 under their hand, and always inaccessible, always invisi¬ 
 ble, it will escape them ever.' My secret is for me 
 alone—-my secret is for me alone. J 
 
 Let the more penetrating but more kindly eye of the 
 angel be fixed on me likewise : against my will, it shall 
 not any more fathom the secret of my heart. 
 
 Natural perspicacity of vision, great attention, long 
 experience, nothing will suffice. 
 
 What do I say? Even the light of glory, which to the 
 eyes of the elect illumines such great and deep mysteries, 
 will not penetrate that far. God has willed that His gift 
 
 * The Lord, seeing their thoughts, shews Himself God. (St. Jerome, on St. 
 Math. c. ix.) 
 
 f Seeing all that is wrought, not knowing however what goes on in the heart. 
 (Origen, L 1, on Job.) 
 
 J Isaias c. 24, v. 16. The hearts of others are closed to human and angelic eyes. 
 (St. Gregory, Morals, 1. 25, c. 7.) 
 
58 
 
 MEMOIRS OF A SERAPH. 
 
 should be complete and without exception : for heaven 
 as for earth, my heart will be a domain ever reserved. 
 
 This domain of my heart is therefore truly inviolable 
 and sacred: no one, without my consent, can cross its 
 boundary. 
 
 When an angel, or one of the elect, will come to visit 
 it, it will be because I shall have of my own accord opened 
 the door. Ever shall I be pleased to do the honors of a 
 sojourn, the only one in which I am absolutely master, 
 to the elect and to the angels. 
 
 What joy to know that there is one point of creation 
 which is common to God alone and myself; a sanctuary 
 in which only God will be present with me, in which I 
 shall he able at any hour when I please to commune 
 with Him, without intermediary or witness ! 
 
 0 God! how admirable Thou art towards Thy intelli¬ 
 gent creature ! With what delicacy and dignity dost Thou 
 treat him ! Thou art inexhaustible in the means Thou 
 dost employ to give him a noble idea of himself, and to 
 bind him to Thee by the most loving thoughtfulness. 
 
MEMOIRS OF A SERAPH. 
 
 59 
 
 XII. 
 
 • » 
 
 LANGUAGE. 
 
 God, who has endowed us with the privilege of being 
 able to keep the secret of our hearts, has bestowed the 
 no less precious means of manifesting it at will, in making 
 mutual revelations, in communicating to each other our 
 thoughts and feelings : that means is language. 
 
 God speaks to Himself by His interior Word; He 
 speaks to us, when He enlightens us and reveals to us 
 His thoughts. 
 
 In our turn we speak to God, not to make revelations 
 to Him, but to ask Him His will, and express to Him our 
 admiration at the sight of His works and of His magnifi¬ 
 cence.* 
 
 The language we have received from God differs es¬ 
 sentially from that of men. Our will alone, without any 
 exterior or borrowed means, is enough to manifest what 
 takes place in us. When I wish to make known my mind 
 to a spirit, that direction of my will is speech he under¬ 
 stands.! 
 
 Our language is therefore a pure act of intelligence, 
 and of will, by which we communicate our interior se¬ 
 crets and intentions. Our angelic colloquies are 
 
 * An angel speaks to God, by consulting His divine will about what is to be 
 done, or by admiring His excellence which he never comprehends. (St. Thomas, 
 i, q. 107, art. 3.) 
 
 f The concept of the angelic mind is put in relation to another by the will. 
 (St. Thomas, i, q. 107, art. 1.) 
 
60 
 
 MEMOIRS OF A SERAPH. 
 
 naught but the interchange of these voluntary communi¬ 
 cations. 
 
 There is a difference between simple language and 
 illumination. 
 
 Illumination is manifestation made by one angel to an¬ 
 other of a reality dependent on the first truth, and be¬ 
 longing to the treasury of eternal truths. It ornaments 
 and perfects the one receiving it. 
 
 Simple language is the manifestation of the will, sub¬ 
 ject only to him who expresses what he desires. It does 
 not at all produce in the intelligence the same effect as 
 illumination. An angel speaks to his superiors ; he illu¬ 
 mines only his inferiors.* 
 
 Knowledge resulting from our words is never incom¬ 
 plete. The idea is seen in all its light and in an adequate 
 manner. Our language is pure simplicity. It has the 
 perfection office, producing the object without alteration, 
 and disappearing itself. It gives rise neither to illusion 
 nor to error. 
 
 What shall I say of its energetic brevity ? Men have 
 regretted not being able to put a book in a page, a page 
 in a phrase, a phrase in a word. It is reserved to the 
 language of angels to make this wonder real. 
 
 Our language is tied down to the conditions of neither 
 time nor space. The least instant suffices for our revela¬ 
 tions, and the greatest distance does not prevent our be¬ 
 ing heard.f 
 
 The angel to whom I address myself alone hears me. 
 
 ♦Those superior speak to the inferior, the inferior to the superior. (St. 
 Thomas, Ibid, art. 2.) The inferior angels never illumine the superior. (Ibid, q. 
 106, art. 3.) 
 
 t In speech of angels distance is no impediment. (St. Thomas, i, q. 107, art. 3. 
 8uarez, 1. 2, c. 28, n, 14.) 
 
MEMOIRS OF A SERAPH. 61 
 
 None of the rest seizes my words.* But I can address 
 several at once.j* 
 
 It is thus that the separated souls commune with each 
 other and with us. They converse in the language of 
 angels. Their will and their desires are their expressions 
 and their words.$ 
 
 As long as souls are united to bodies, such a language 
 is impossible. We cannot ourselves communicate with 
 them, except by striking the air and thus producing 
 sound.|| 
 
 If it happen that we speak to some privileged Souls 
 without the intermediary of sense, it is because these 
 souls are miraculously elevated above the ordinary con¬ 
 ditions of nature and of grace. Such exceptions are rare, 
 and do not occur except in the midst of a rapture or 
 ecstacy. 
 
 In the conversation of the angels every word is exqui¬ 
 site. Like the sentences of the wise man, their fraternal 
 outpourings are like apples of gold in baskets of silver.§ 
 
 When they speak together it is to present in common 
 what is good in each individual. Each one enjoys his 
 treasure, and it is from love of all that each one brings 
 forward the divine gifts that are in him. These gifts are 
 infinitely varied. As many as are the angels, so many 
 too are the ways of thinking and acting. 
 
 * When angels speak to each other, one may hear without others hearing. 
 (St. Thomas, i, q. 107, art. 5.) 
 
 f It is clear one angel can speak to several at once. (Suarez, 1. 2, c. 28, n. 20.) 
 
 J The words of the angels are their desires. (St. Gregory, Morals, 1. 2, c. 15.) 
 They acknowledge that an angel can speak to a separated soul after the manner 
 of angels. (Suarez, 1. 2, c. 28, n. 69.) 
 
 I 
 
 || We say an angel cannot speak to a soul joined to a body with merely spirit¬ 
 ual speech. (Suarez, Ibid.) 
 
 I Proverbs, c. 25, v. 11. 
 
62 
 
 MEMOIRS OF A SERAPH. 
 
 The discourses of the angels are not like those of men, 
 the perpetual repetition of things already known. Every 
 word that comes out of their mouth contains some beauti¬ 
 ful reality hitherto latent in their heart ; it is always the 
 same rivulet, always new water. 
 
 Who could, with human elements, explain the magnifi¬ 
 cence of angelic language ? Who could tell the wonders 
 it works in us? More intimate knowledge, sweeter joy, 
 more heartfelt charity, closer union, more living associa¬ 
 tions ! 
 
 Through the ages, what human sounds will strike the 
 air! What studied expressions will be laid up in the 
 cases of libraries? But what is beautiful language for 
 man, is not always such for the angels. 
 
 No language is rich or beautiful if it be not accompan¬ 
 ied by what it represents. And who does not know how 
 far it is among men, often, from the fine phrase to the 
 good action, from elegance of style to holiness of life ? 
 
 When we find, in the orator or writer, excellence of 
 word upheld by worth of deed, then only we recognize a 
 reflex of angelic language. 
 
MEMOIRS OF A SERAPH. 
 
 63 
 
 XIII. 
 
 LOVE. 
 
 Among God’s creatures I see some tend to their end 
 by an impulse given them, as an arrow that flies ; others 
 by a movement that is their own, but unconsciously, as a 
 stone that falls ; others by a movement that is their own, 
 and consciously, but without reflection, like a deer which 
 runs to the source of waters ; others, finally, by a move¬ 
 ment their own and spontaneous, with knowledge, con¬ 
 science and reflection: these are intelligent creatures, 
 souls and pure spirits.* * 
 
 At the sight of our end and of the results of our elec¬ 
 tion, we experience an attraction which solicits our will, 
 and aids it to direct itself: it is the revelation of a new 
 faculty ; it is the attraction of love ; it is the faculty of 
 loving.f , 
 
 Our will has been created free, but not indifferent. It 
 is affected by what is presented to it under a beautiful 
 aspect. In presence of what is good, it experiences an 
 agreeable impression, and feels itself drawn to it. 
 
 This delightful attraction is the awakening of love ; 
 the free movement of the will ' that gives itself up to it, 
 is its action. By complacency in the loved object, the 
 
 * It is to be considered that since all things proceed from the divine will, every¬ 
 thing in its way by appetite inclines to good, but differently. For some, etc. (St. 
 Thomas, i, q. 59, art. 1.) 
 
 * Natural love is nothing more than the inclination Of nature given by the 
 Author of nature. (St. Thomas, i, q. 60, art. 1.) 
 
64 
 
 MEMOIRS OF A SERAPH. 
 
 heart extends its wings; by love it takes its flight to¬ 
 wards it.* 
 
 The term of love comprises the mutual gift of two 
 objects loving each other, and the reciprocal possession 
 of the two loved objects. These correlative operations 
 are accomplished by union. 
 
 God, knowing Himself, in the splendor of His full 
 light, is both subject and object, at the same time gift 
 and possession. In Him is consummated perfect union, 
 the term of perfect love. 
 
 In adorning His creatures with His own amiability, 
 He has rendered them the object of His love. His pre¬ 
 ference for them is in proportion to the attributes He 
 has bestowed upon them, and He tends to union with 
 them in like degree. 
 
 By the sweet inclination He has given to our will, God 
 solicits its determination and its choice ; He invites us to 
 love Him for Himself, and to love His creatures in Him 
 and on account of Him. 
 
 Behold us, therefore, in union with the preferences of 
 God! We feel ourselves attracted above our surround¬ 
 ings, above ourselves; we aspire to a perfection ever 
 higher ; we wish to be united to sovereign perfection. 
 
 Splendid testimony of the nobility of our origin, of the 
 excellence of our nature, of the sublimity of our end! 
 
 The loadstone attracts pure iron, but remains inactive 
 before gross scoria. The bee flies to the perfumed 
 flower, but keeps far away from a source of infection. 
 The eagle hovers over serene heights, but avoids the 
 low places that please the reptiles. 
 
 * St. Francis do Sales, Treatise on the Love of God, 1.1, c. 7. 
 
MEMOIRS OF A SERAPH. 
 
 65 
 
 From the faculty of loving, as from an inexhaustible 
 source, will proceed the ardor and the transports of the 
 angels. To this faculty will be due the attraction, the 
 movement, the unison, which make the life of the spiritual 
 world, and of which we shall soon give the history. 
 
 What ravishes me now, what lights up in all my facul¬ 
 ties as a divine fire, is that I receive in myself such im¬ 
 pressions and such images ; that I experience the perpet¬ 
 ual need of making rise upward from the depth of my 
 heart to the height of the divine Heart all the favors of 
 which I am the object ; it is not to be able to fix my gaze 
 on the divine excellence without experiencing an irresist¬ 
 ible power ; it is, finally, that my Creator Himself ex¬ 
 cites my eager tendencies to Him, and deigns to offer me 
 the union of His sovereign perfection with my nothing¬ 
 ness. 
 
 Thanks to the power to love, I shall be able, 0 my 
 God ! to fulfill the sublime functions Thou hast assigned 
 me, in the first rank of Thy creatures, at the head of the 
 highest hierarchy of Thy angels, in the burning choir of 
 
 Thy Seraphim. 
 
 3 
 
66 
 
 MEMOIRS OF A SERAPH. 
 
 I 
 
 ♦ 
 
 XIV. 
 
 IMMORTALITY. 
 
 To crown the outpourings of His goodness in our na¬ 
 ture, He has marked it with a seal that is indelible : He 
 has created us immortal.* 
 
 We are not essentially immortal; we are such by the 
 favor of God. We owe our immortality to a positive act 
 of His will. The ray shines by virtue of its source, not 
 of itself.f 
 
 God alone possesses in Himself the principle of being, 
 and consequently of immortality. The indestructible 
 germ of life, which we carry in us, was freely placed 
 there by the hand of our Creator.^ 
 
 Our nature, as God has made it, does not give the 
 least cause for destruction. 
 
 Not depending on the union of two substances, as that 
 of man, our life will eternally remain outside of and 
 above all the efforts of death.|| 
 
 We cannot cease to be by the corruption and separa- 
 
 * That they are immortal we hold by faith. (St. Bernard, De Consid ., 1. 5, c. 4. 
 Suarez, 1.1, c. 9, n. 2). 
 
 f Did He withdraw His action from them, they would be reduced to nothing. 
 (St. Thomas, i, q. 9, art. 2.) 
 
 J Only God has immortality, because He has it by nature, not by favor. (St. 
 Jerome, against JPelagius, Dialogue 2.) 
 
 || What has no body, that is possessed of reason and is immortal. (St. John 
 Damascene, 1. De Decret, et Placit., c. 7.) 
 
MEMOIRS OF A SERAPH. 67 
 
 tion of atoms, like the human body, for our nature is 
 simple, without parts composing it.* 
 
 We cannot be annihilated by any cause distinct from 
 God, for to annihilate, as to create, surpasses equally the 
 power of anything created.f 
 
 For this reason, we could not destroy ourselves, had 
 we even, which is impossible, the will to do so. 
 
 Against all divine decree of our annihilation, we have 
 the divine decree of our immortality.J 
 
 God’s attributes are the highest protest against the 
 annihilation of men and angels. 
 
 Wisdom Divine, that proposest ever to Thyself an end, 
 and usest always means worthy of Thee !—in calling into 
 being all these pure spirits, in adorning them with Thy 
 gifts, in causing Thy image to shine in them, in beauti¬ 
 fying them as Thy master-piece, couldst Thou have 
 labored only for nothingness, to have Thy work disap¬ 
 pear? 
 
 Justice Divine, to whom it belongs to render to each 
 one according to his works !—after having received our 
 benediction and our praise, our fealty and our devotion, 
 our adoration and our love, couldst Thou open beneath 
 our feet the abyss, there .where Thou dost show unto us a 
 crown ? 
 
 Truth divine, who hast placed in us irresistible as¬ 
 pirations to a life without end !—in assigning to us an aim, 
 in pressing us to tend toward it, couldst Thou leave us 
 
 * The angel is not capable of such corruption on the part of any power, even 
 of God. (Suarez, 1.1, c. 9, n. 4.) 
 
 f In whose power is being and not being. (St. Thomas, i. q. 9, art. 2,) 
 
 I Ps. 148, v. 6. That is, this decree will not vanish into air. ( Bellarmin , on this 
 place.) All the citizens in it will be immortal. The omnipotent God its founder, 
 will do this. He has promised, and He cannot lie. (St. Augustin, City of God, 
 1. 22, c. 1.) 
 
I 
 
 68 MEMOIRS OF A SERAPH. 
 
 in the impossibility of reaching it, cruelly diverting Thy¬ 
 self in deceiving us? r 
 
 Goodness divine, who dost naturally communicate 
 Thyself outwardly, and make happy the beings that ap¬ 
 proach to Thee !—wouldst Thou at first have rejoiced us 
 with Thy smile and crowned us with Thy love, only to 
 dash to pieces all at once such a beautiful destiny? 
 
 Yes, oh my God! I see in every one of Thy perfec¬ 
 tions the sure pledge of my immortality ; to each I owe 
 my thanksgiving. 
 
 But, wonderful harmony, this thanksgiving, in turn, 
 and Thy glory itself, demand in me a life without end! 
 
 It is not without an intention worthy of Him, that the 
 Divine Painter has laid the richest tints of His brush, the 
 master-pieces of His intellect and heart, not upon a 
 canvas coarse and frail as the material universe, but 
 upon a texture as delicate and lasting as the nature of 
 souls and of pure spirits. 
 
 In seeing them the Creator will rejoice eternally at the 
 work He has done, and will contemplate His most bril¬ 
 liant image. Eternally, on their part, will our faculties 
 and our nature tell of His goodness and of His love. 
 
 Immortality, benefit upon which all the other benefits 
 rest, and which makes them lasting ; thou art eternity 
 itself, as far as that can be given to a creature. To Thee 
 alone shall we be debtors for the consummation of our 
 gratitude towards our Divine Benefactor! 
 
 i 
 
MEMOIRS OF A SERAPH. 
 
 69 
 
 XT. 
 
 NOURISHMENT. 
 
 In the lower order of beings, what is life ?—a perpetual 
 struggle with death. These creatures escape death only 
 by assimilating a nourishment which repairs the renewed 
 losses of each day. 
 
 All vegetable and animal life is due to the action of an 
 aliment. The carpet of verdure on the hill-side, the tuft 
 of flowers in the rocky crevice, the fresh oasis in the midst 
 of the desert, reveal the presence of the spring. The colos¬ 
 sus that leaves his impression on the earth by his weight, 
 the insect that the petal of a. dower finds light, have only 
 attained their proportions, and preserve them, by partici¬ 
 pating in a grand banquet served to living beings by 
 Providence. 
 
 Spirits have no need of the gross aliments that nour¬ 
 ish and sustain bodies. They are not condemned to draw 
 from a perishable source the principle of an ephemeral 
 life. Their life is too far above such a life as that. 
 
 They would not, however, be able to suffice for them¬ 
 selves, and dispense with all aliment.* God alone, bear¬ 
 ing in Himself life, has no need of a principle outside of 
 His nature. 
 
 • / 
 
 The superior life the angels enjoy, their beauty, their 
 
 * Angels are not sufficient to themselves, but need intelligible food. (Origen, 
 on St. John.) 
 
70 
 
 MEMOIRS OF A SERAPH. 
 
 vigor, their youth, their immortality, come from a source 
 that has nothing material. 
 
 Raphael said to Tobias: “It seemed to you that I ate 
 and drank with you ; but I am nourished with an invisi¬ 
 ble food, and make use of a beverage that cannot be seen 
 of men.”* 
 
 This aliment of spirits, this bread of angels, this meat, 
 this drink, all invisible, are life by essence, the truth, the 
 Word of God, God Himself, f 
 
 Without this nourishment the angels could not subsist. 
 Thought is a ray ; without the ray there is no thought ; 
 without thought there is no intellectual life ; without in¬ 
 tellectual life there is no spirit, no angel. 
 
 The devils themselves, though lying spirits of error, 
 need something of divine light to subsist in the midst of 
 their darkness. These starving beings stand in need of 
 some crumbs from the feast of intellects. 
 
 Like us, the human soul finds its food in the Word of 
 God. Therefore is it immortal as we. Taking unto it¬ 
 self the incorruptible, it bears within it incorruptibility, 
 and sees its existence bound up wfith the very being of 
 the Word. J 
 
 The continual participation in this divine aliment pro 
 duces the continual flowering of our natural perfections. 
 The magnificent outpourings of divine goodness in our 
 
 * Tobias, c. 12, v. 19. That is, God and the vision and fruition of God is the 
 food of angels, by which they are filled with delight and made perpetually happy. 
 (Corn, a Lapide, on this passage.) 
 
 f God Himself is, as it were, their life and common food. (St. Aug., City of 
 God, 1. 22, c. 1.) 
 
 Î Who is truly the food of angels, whom, being incorruptible, the Word of God 
 feeds in an incorruptible manner. (St. Aug. on 77 Ps.) Angels and human 
 souls, from the fact that they have a nature by which they are capable of know¬ 
 ing truth, are incorruptible. (St. Thomas, i., q. 61, art. 20.), 
 
71 
 
 \ 
 
 MEMOIRS OF A SERAPH. 
 
 nature will never have an end. They will continue 
 eternally, by reason of the eternal continuation of the 
 divine life which is communicated to that nature. 
 
 I would willingly say that we are perpetual emanations 
 from the divine nature ; but it would be necessary to un¬ 
 derstand this term in the pure and simple meaning of our 
 disciples on earth, and not in the gross and false sense of 
 heretical pantheists.* 
 
 Immortal flames of divine fire, verdant branches of a 
 divine stem, inexhaustible perfume of an eternal flower ; 
 continued beat of a heart that gives life, rays always 
 brilliant of an unfailing sun, fount always flowing from \ 
 the bosom of the adorable Trinity, perpetual smiles of a 
 God eternally good ! 
 
 Behold, as far as material figures can express spiritual 
 realities, what we are in the sight of God. Divine Word, 
 principle of my existence, of my life, of my immortality, 
 after having created me, Thou hast in no way withdrawn 
 from me ; Thou hast remained to sustain me.f 
 
 0 how much more gratitude do I not owe Thee for 
 this conservation than for my creation, for it is my crea¬ 
 tion itself continued, made perpetual, eternalized ! 
 
 * On the manner of emanation of things from the first principle. (St. Thomas 
 L, q. 45.) 
 
 f He did not make and go away. (St. Aug., Confess., 1. 4, c. 12.) 
 
 ' > ' % • * '•*- 
 
 \ ’ 
 
 i 
 
/ 
 
 72 MEMOIRS OF A SERAPH. 
 
 ' v ' \ 
 
 XVI. 
 
 ORNAMENT OF THE UNIVERSE. 
 
 In the scale of perfection, the two classes of natures 
 God has produced are immensely distant one from the 
 other. That of the spirits has nothing above it but the 
 infinite nature of their Author ; that of bodies is below all, 
 and borders on nothingness.* 
 
 The pure spirits, with their admirable privileges, are 
 the honor and ornament of the universe. They were 
 necessary to creation to make it worthy of God. To re¬ 
 flect the Divine Image the muddy waters of this nether 
 world would not have sufficed ; the limpidity of the 
 angelic world was needful.f 
 
 Bodies alone, with their forms however delicate or 
 grandiose, with their varieties and their brilliant colors, 
 what would they have been but a blind, inert mass of 
 dust ? 
 
 The angels absent, what would be those spheres and 
 orbs that move in space ? Earth without a firmament, 
 suns without rays, theatres without spectators, creatures 
 unconscious of themselves, without knowledge of their 
 end. 
 
 * After God we know angels. (Tertull., on the Flesh of Christ, 6.) One next to 
 Thee, the other almost nothing; one to which Thou art superior; the other to 
 which nothing would be inferior. (St. Aug., Confess., 1. 12, c. 7.) 
 
 f It is necessary to admit that some creatures are incorporeal: for what God 
 especially intends in created things is the good which consists in resemblance to 
 God. (St. Thomas, i, q. 50, art. 1.) 
 
MEMOIRS OF A SERAPH. 
 
 73 
 
 ' Sombre and heavy horizon ! or rather complete ab¬ 
 sence of horizon, thick darkness, frightful night in all 
 the extent of created space ! 
 
 What the perfume is to the flower, verdure to the 
 meadow, the voice to a bird, the soul to the body, 
 that the angels are to the universe. By the power of 
 the angels, everything knows and admires, loves and 
 glorifies, sings and blesses its Creator.* 
 
 The soul of man takes part in this ministry and its 
 duties ; but it could not supply the part of the angels. 
 
 The Soul has periods of forced intermittence. Barely 
 does the heart continue to watch when the senses suc¬ 
 cumb. 
 
 When everything on earth is plunged in sleep, who 
 then will continue to sing the glory of God ? Who 
 will tell again the mysterious poems sacred to the 
 night?f The stars? Without doubt, but not’alone. 
 
 The stars always need intelligent beings and hearts 
 to accompany them. Alone they would remain blind, 
 insensible, mute ; they would not chant any more ; 
 praise would have ceased in the universe.^ 
 
 Connected on the other hand with the destiny of the 
 body, the soul is confined to a narrow sphere. It can¬ 
 not reach the limits of the material world, and could 
 not lend its voice to the least part of creation. 
 
 Finally, without the angels, the masterpiece of divine 
 
 * Angels are truly the flowers of the universe, because it is illumined by their 
 brilliancy. (St. Ambrose, and St. Luke, c. 12.) 
 
 f Job., c. 35, v. 10. 
 
 X The ineffable majesty of God sbines more brilliantly while the angels sing it 
 in the darkness of the night. Oh ! obscurity of night, fit and the more to be 
 sought for the praise of God by the angels ! (Vivien, on St. Michael.) 
 
74 
 
 MEMOIRS OF A SERAPH. 
 
 wisdom would have been reduced to the proportions of 
 an incomplete work.* 
 
 Just as below man there were to he natures purely 
 corporeal, it was fitting that above him there should be 
 placed natures purely spiritual.f 
 
 It is due to the angels that the divine work appears 
 in the proportions and the equilibrium which make its 
 unity, harmony, and perfection. Thanks to the angels, 
 the universe has been clothed with splendor ; it has re¬ 
 ceived its crowning ornament. 
 
 * For the perfection of the universe there must be intellectual natures. (St. 
 Thomas, Against the Gentiles, 49.) 
 
 f It is requisite to the perfection of the universe, that every grade of creature 
 should be found in it: but there is the corporeal, as stone; the mixed, as man; 
 therefore ought there to be a purely spiritual creature, as the angels. ( Vivien, 
 The Angel.) 
 
BOOK SECOND. 
 
 \ 
 
 THE OUTPOURING OF DIVINE GOODNESS 
 UPON THE ANGELS BY GRACE. 
 
 ~ r 
 
 I. 
 
 THE NATURAL ORDER. 
 
 I have just contemplated, 0 my Creator, the outpour¬ 
 ings of Thy love in the riches of our nature. This sight 
 ravishes me with joy r and makes me feel my inability to 
 return worthy thanks. 
 
 And still, with the admirable variety of its perfec¬ 
 tions, what is this masterpiece of the angelic nature, in 
 the plan of Thy goodness ? The humble foundation, the 
 obscure basis of the wonderful edifice 'that is to make 
 glorious Thy name. 
 
 Lend therefore to my word a new’ delicacy, to my 
 voice greater purity, to tell of Thy supernatural gifts. 
 Cause human expressions to reflect as I would wish the 
 reality of heaven. 
 
 Angels, my brothers—human souls, my sisters—let us 
 raise higher our thoughts ; let us fix our hearts on that 
 which is above ; another career opens before us, a new 
 order of things begins. 
 
 My devoted secretary, courage! I understand how 
 
 ( 75 ) 
 
 
76 
 
 MEMOIRS OF A SERAPH. 
 
 here the pen trembles in thy hand: to translate my 
 thoughts into thy language will, more than ever, he a 
 difficult task. 
 
 Take care, nevertheless, not to lose confidence ; know 
 v that in heaven a certain boldness is applauded, when 
 accompanied by perfect submission of mind and heart. 
 
 To souls, as to us, the supernatural order will appear 
 in its grandeur and beauty, but it behooves them to ex¬ 
 actly distinguish, first of all, what belongs to the natural 
 order, what constitutes and characterizes it. 
 
 The natural order comprises three elements: the be¬ 
 ings composing it, the disposition of these creatures, their 
 common end. 
 
 The beings composing the order of nature are all 
 creatures, from the atom to the Seraph. 
 
 Their disposition is the harmony established in the 
 spiritual and material universe by Providence. 
 
 Their common end is to glorify their common Author 
 in various ways. 
 
 Intelligent creatures tend to their end by knowing 
 their Author, in loving Him, in praising Him, in enjoying 
 the sight of His perfections, in experiencing His bene¬ 
 fits.* 
 
 / 
 
 Creatures without reason attain their end by reflect¬ 
 ing the perfections of God, in becoming for intelligent 
 creatures an object to make them admire Him and bless 
 Him. 
 
 A spirit is naturally perfect when it knows its Creator 
 according to the whole extent of its intelligence, loves 
 
 * Rational creatures gain their last end by knowing and loving God, which is 
 not the pi’ovince of other creatures that attain their last end in as much as they 
 partake of some likeness of God, since they are, or live, or know, (St. Thomas, 
 i, ii, q. 3, art. 8.) 
 
MEMOIRS OF A SERAPH. 
 
 77 
 
 Him with all its heart, possesses and enjoys Him to the 
 full extent of its power. 
 
 Having reached this state, the spirit no longer tends to 
 its end ; it has attained it ; it is at the apogee of its per¬ 
 fection. 
 
 The perfection of a creature consists in possessing 
 what is essential and intrinsic to its nature, what its na¬ 
 ture exacts and calls for, what makes it like the type the 
 Creator had in view whefc He called it into being. 
 
 This creature is perfect only in a contingent and rela¬ 
 tive manner. Though the exigencies of its nature are 
 satisfied, God could confer on it new perfections.* This 
 He could do without having it leave the natural order. 
 
 God will grant to man in his innocence, privileges 
 above his nature, without being above all created nature. 
 Of this number will be immunity from pain and death.f 
 
 Such is the natural order. It embraces all finite na¬ 
 tures, be they already created, or be they only simply 
 possible. 
 
 From our creation, we were perfect in nature.^ Our 
 nature was complete; no perfection was wanting to it. 
 We were able to taste of the happiness which results to 
 a being from the full use of its faculties and from the pos¬ 
 session of its end. || 
 
 Had we been placed and definitively fixed in this order, 
 
 * The intellect of the angel has no defect, if defect be taken as a privation, in 
 this, that it has not what it ought to have. If defect be taken as a negation, in 
 this sense every creature is defective compared with God. (St. Thomas, i, q. 12, 
 art. 4.) 
 
 f Theologians call these gifts preternatural. 
 
 X The angelic creature in the beginning of its creation had the perfection of its 
 nature. (St. Thomas, i, q. 62, art. 1.) 
 
 || As to the beatitude which the angel can acquire by its power, it was created 
 happy. (St. Thomas, Ibid.) 
 
T8 
 
 MEMOIRS OF A SERAPH. 
 
 we could not have pretended to a higher destiny. Pos¬ 
 sessing our end, we should have eternally blessed God, 
 contemplating Him in the measure of our intelligence, 
 thanking Him according to the measure of our love. 
 
 But happiness of an inferior order could not suffice for 
 the designs of God in our regard. In His eternity He 
 had prepared more beautiful things for us. 
 
 Before us open out other perspectives; around us ex¬ 
 tend other horizons: another er^ is proposed to us, and 
 by that happiness of another kind. 
 
 We had never belonged to the purely natural order. 
 From the first moment the supernatural order had opened 
 to us. It was in its bosom that we received existence 
 and life.* 
 
 * To that natural end was added the supernatural end of beatific vision. 
 (Suarez, 1.5, c. 1, n. 2.) 
 
MEMOIRS OF A SERAPH. 
 
 T9 
 
 n. 
 
 THE SUPERNATURAL. 
 
 The supernatural ! At the word, lo ! we are trans¬ 
 ported an infinite distance above created nature. 
 
 The supernatural ! Being apart, forming its universe 
 for itself, dominating the rest by its essence, its proper¬ 
 ties, its faculties, its acts, its end. 
 
 The supernatural! Raise your eyes above contingent 
 and finite beings, above creatures that exist or could 
 exist. 
 
 There, in that transcendental region of thought, un¬ 
 created nature will be seen, the infinite essence, sover¬ 
 eign perfection, the absolute supernatural : God. 
 
 God is in fact the supernatural. He is such by the 
 simplicity of His essence, the society of the Three Per¬ 
 sons, by being Himself His own end, and by all the 
 wonders of His intimate life. 
 
 In making Himself known as the Creator, God has 
 shown Himself only outwardly ; He has kept the inward 
 secret of His essence. 
 
 Will He keep forever this impenetrable secret ? Will 
 His essence always be inaccessible, invisible, unknown ? 
 
 Will the day come when He will raise the veil which 
 covers it—when He will make it manifest, when He will 
 call His creatures to contemplate it? Who will dare 
 pretend it ? 
 
80 
 
 MEMOIRS OF A SERAPH. 
 
 Let God create spirits a thousand and a thousand 
 times more perfect than we : like us, these spirits will 
 find themselves at an infinite distance from Him ; like us, 
 they will be incapable of seizing and contemplating His 
 essence.* , 
 
 God could not create beings the excellence of whose 
 nature would equal the supernatural. These two ideas 
 mutually exclude each other.f 
 
 But could God, in giving to His creatures privileges 
 above all proportion to their nature, establish them in a 
 supernatural state ? 
 
 Despite all the impossibilities which here rise up before 
 created intelligence, God will make real this wonder of 
 wonders ; there will be natures finite, beings created, sim¬ 
 ple creatures, who will be raised to the level of God, and 
 will share in the infinite nature of God.J 
 
 They will have as their end the intimate sight of God? 
 vision of His essence ; they will see Him face to face ; 
 they will possess Him ; they will enjoy the delights of 
 His bosom ; they will contemplate His interior beauty ; 
 they will have their happiness in Him. 
 
 Associated to the supernatural by an end which is 
 the supernatural itself, souls and pure spirits will form 
 the supernatural order. 
 
 The supernatural order ! Shall we not have a nobler 
 and more legitimate term to designate the masterpiece of 
 God’s heart ? 
 
 * It is certain that God can create substances more and more perfect without 
 end, but it does not thence follow that He can create a supernatural substance. 
 (Mazzella, Be Augelis.) 
 
 f No created substance can be supernatural. (Suarez, 1. 2, c. 29, n. 2.) 
 
 X They are happy by participation, as they are called gods by participation. 
 (St. Thomas, i, ii, q. 3, art. 1.) 
 
 
MEMOIRS OF A SERAPH. > 81 
 
 * 
 
 What is the supernatural ? Is it not the divine ? We 
 share then in the divine. 
 
 Created in the divine, living and acting in the divine, 
 advancing each day in the divine, reaching, for eternity, 
 at last, the very centre of the divine, we form essentially 
 with God the divine order. 
 
 We shall admire, one day, a divine order more excel¬ 
 lent still, that which will result from the hypostatic union 
 of the Word with human nature. 
 
 We are in relation with the divine essence ; the human¬ 
 ity of the Word will have relations of special character 
 with the Divine Persons. These will be ineffable affini¬ 
 ties. That humanity will live their life, and produce acts 
 we could not. 
 
 The Divine Maternity will be one of the wonders of 
 this superior order ; the Christian Priesthood will be its 
 magnificent extension. The functions of the priest and 
 those of Mary will equally depend on it. 
 
 To propose to give the divine, the infinite, to what has 
 for its foundation only nothingness ; what bounty ! This 
 goodness reveals itself to us, great, broad, not as the 
 firmament, not as the universe, but as the gift bestowed 
 on us itself, like the bosom of God ; it is infinite. 
 
 We bear engraved on our hearts already the words 
 we shall draw from the bosom of the Word, and which 
 the beloved disciple will one day profer on earth : God 
 is charity !* 
 
 Yes, God is love ! and he alone will understand His 
 ways who will understand His love. Creation is love, 
 conservation is love, deification is love and the very 
 height of love ! 
 
 3 * 
 
 * St. John, 1 Ep., c. 4, v. 8. 
 
82 
 
 MEMOIRS OF A SERAPH. 
 
 0 language of man ! language of man ! why dost thou 
 seem to become the drier and the ruder, the sweeter and 
 the more ravishing our thoughts are ; the lower and the 
 narrower, the more elevated and vaster they are ; the 
 more colorless and languid, the more they are brilliant and 
 full of life ? 
 
 So flexible and so supple for material ideas, thou dost 
 resist the forms of ideas that are supernatural and divine : 
 thou ever makest them but low and dwarfed. I must say 
 it, that man may not take such feeble expressions as the 
 exact measure of the great truths I recall to him. 
 
MEMOIRS OF A SERAPH. 
 
 83 
 
 in. 
 
 AID. 
 
 M. ' % 
 
 From our natural state to the bosom of God there is 
 infinity. How bridge over such a distance ? How raise 
 ourselves to this height? 
 
 We have said it: none of the pure spirits, however 
 perfect we imagine it, would dare try it.* More readily 
 should we see man, under the weight of his body, reach 
 the regions of the firmament, and transport himself from 
 star to star. 
 
 v , 
 
 And yet, 0 my God! / we have the assurance that the 
 distance will be triumphed over. Since it is Thou who 
 proposest to us so high an aim, Thou wilt well know how 
 to furnish us a means proportioned to it.f 
 
 The means of attaining to the bosom of God, as it must 
 be supernatural as God, cannot be other than God—God 
 intervening as aid and succor, and giving to His interven¬ 
 tion that name forever blessed of grace, which will ex¬ 
 press favor by excellence.$ 
 
 The integrity of our nature will not disappear. It will 
 serve as a foundation for grace, as grace will be the sup¬ 
 port of infused virtues. 
 
 * Nor can any creature attain ultimate beatitude by its natural qualities. (St, 
 Thomas, i, ii, q. 5, art. 5.) 
 
 f The acts that lead to the end must be proportioned to the end. (St. Thomas, 
 i, ii, q. 109, art. 5.) 
 
 J It is necessary that God alone deify, communicating the participation of the 
 divine nature. (St. Thomas, i, ii, q. 112, art. 1.) 
 
84 
 
 MEMOIRS OF A SERAPH. 
 
 We shall then be elevated, transformed, placed in a con¬ 
 dition to tend to our supernatural end. 
 
 We received at the same time sanctifying grace and 
 actual grace.* * * § 
 
 Sanctifying grace, participation of the intimate life of 
 God, made us resplendent with, the interior beauties of 
 this life. It is the residence of God in us, not simply by 
 the immensity of His nature, hut by our union with Him. 
 
 Actual grace, the impulse and strength God gives us 
 to make us do meritorious works, is an active help which 
 is renewed for each operation, and demands the concur¬ 
 rence of our will. 
 
 With grace we received the infused virtues. The 
 habits or inclinations, formed prior to all exercise, pre¬ 
 pare our faculties for their respective acts.f 
 
 We finally received the gifts of the Holy Ghost. 
 These gifts dispose our hearts to receive the divine move¬ 
 ments, and allow themselves to be guided according to 
 rules more extraordinary and elevated than the common 
 laws of nature and of grace 4 
 
 Grace, infused virtues, the gifts of the Holy Ghost, 
 were bestowed upon us at the very instant of our crea¬ 
 tion. § 
 
 In creating nature God embellished it with superna¬ 
 tural beauty, and enriched it with heavenly treasures. 
 
 * Who made the good •will in angels but Him who created them by His will, 
 at the same time giving them nature and bestowing grace. (St. Aug., City of 
 God, 1.12, c. 9.) 
 
 f Angels had all virtues infused in the first instant. (Suarez, 1. 5, c. 4, n. 10.) 
 
 X I do not see why these gifts are to be denied to angels, or why they should be 
 incapable of them. (Suarez, 1. 5, c. 4, n. 12.) 
 
 § The angels were created by the Word, and by the sanctification of the Holy 
 Spirit received all manner of perfection. (St. John Damascene, On Faith , 1.2, c. 3.) 
 
 
MEMOIRS OF A SERAPH. 85 
 
 He gave Himself to us as a means, at the same time He 
 proposed Himself to us as an end. 
 
 From the instant the end was proposed to us, it was 
 necessary that we should tend to it. No delay was possi¬ 
 ble.* 
 
 We were like trees created with their flowers and ready 
 to hear fruit ; flowers and fruits with which we shall not 
 cease to crown ourselves, in virtue of the divine graft in¬ 
 serted in our nature. 
 
 Thou hast so loved us, 0 my God ! that Thou hast not 
 been willing to leave us one instant without those orna¬ 
 ments, alone capable of rendering us agreeable to Thy 
 eyes, without the precious help of Thy action, alone capa¬ 
 ble of making us produce works worthy of Thee. 
 
 Divine grace, with its principle, its wonders, its econ¬ 
 omy, constitutes the supernatural order, but that order 
 only in its formation and progress. Divine glory alone 
 will be its consummation and crown. 
 
 The supernatural is not an ornament to our nature sim¬ 
 ply exterior. It reaches and affects it, as if it pertained 
 to its essence. Without destroying it fundamentally, 
 without changing its identity, it makes it undergo a com¬ 
 plete transformation^ 
 
 * The angel, from the time of creation, began to be a journeyer to his home, 
 for which he was made; and therefore from that time ought to have received 
 too the grace of the journeyer. (Suarez, 1. 5, c. 4, n. 9.) 
 
 f It affects intrinsically, whether by inhering, or by moving in a wholesome 
 way. (Theologia Claromontensis, de gratia , notiones præviæ.) 
 
86 
 
 MEMOIRS OF A SERAPH. 
 
 " \ » 
 
 IT. 
 
 DISTRIBUTION. 
 
 1 . • 
 
 God did not give us all grace in equal abundance. He 
 proportioned it to the natural perfections of each one. 
 Those who received a more subtle and vigorous sub¬ 
 stance were endowed with supernatural gifts of greater 
 excellence.* 
 
 Nature has been created for grace, as grace for nature. 
 God has established different degrees in nature only to 
 make them the basis of different degrees of grace and 
 of glory, f 
 
 God will not follow the same rules with regard to men. 
 In them the distribution of grace will be independent of 
 the natural perfections of soul or body. 
 
 Human nature once vitiated is no longer worthy to re¬ 
 ceive grace.$ God will humble it, choosing what is low¬ 
 est to confound that which is highest. § 
 
 In the midst of its privileges and its greatness, the an¬ 
 gelic nature will too have its lessomof humility. 
 
 Human souls shall be called to the same glory as the 
 
 * The angels, who are created of more subtle nature, are endowed with greater 
 gifts of grace. (Peter Lombard, Dist. 3, Sentence 2.) 
 
 f As the angelic nature is made by God to attain grace and happiness, so the 
 grades of angelic nature seem constituted for different grades of grace and of 
 glory. (St. Thomas, i, q. 62, art. 6.) 
 
 Î In man there is what can impede or retard the movement of the intellectual 
 nature; not so in angels. Whence there is not the same condition in each of the 
 two. (Ibid.) 
 
 £ St. Paul, 1 Cor., c. 1, v. 28. 
 
MEMOIRS OF A SERAPH. 87 
 
 angels, and many souls will raise themselves by their 
 merits above a great number of angels. 
 
 The soul of Mary will appear above all the pure spirits, 
 forming an order apart, and that of the Incarnate Word 
 will take its place on the throne of the Divinity. 
 
 Finally by these inequalities of nature and of grace, 
 made in the distribution of grace, God will not cease to 
 recall to angels and to men the free and gratuitous char¬ 
 acter of His gifts. 
 
 But in man as in the angel, God will observe an exact 
 proportion between the grace corresponded with and the 
 glory merited by it.* Grace will always be the seed of 
 glory, as glory will be ever the flowering of grace.f 
 
 The imperfect being could never raise itself to an 
 equality with Infinite Being ; but Infinite Being opening 
 its heart, stretching forth its hand, has said to it with 
 goodness : 
 
 “Be of good heart! what is wanting to thee, lo! here 
 it is. To leap the chasm, to reach me, to sit at my side, 
 to share my glory, thou shalt have but to will it.” 
 
 0 ladder of love ! 0 royal way to the bosom of God ! 
 
 0 wonderful avenue to the palace of the Trinity! Su¬ 
 pernatural grace, in thee is my treasure, in thee is 
 heaven, in Thee a happy eternity, in thee God Himself! 
 God, eternity, heaven, I possess them in thee, because 
 in thee I have the pledge of them. 
 
 The diffusion of grace brings to the angelic world 
 
 * Apoc. c. 21, v. 17. It is here meant that by the same measure is to be meas¬ 
 ured both the happiness of the angel as that of man, in proportion to the great¬ 
 ness of grace and of good acts. (Corn, a Lap., on this passage.) The difference of 
 glory will be in them always according to the difference of preceding merit. 
 (St. Thomas, i, q. 108, art. 7.) 
 
 t Since grace is the seed of glory. (Suarez, 1. 5, c. 4, n. 10.) 
 
88 
 
 MEMOIRS OF A SERAPH. 
 
 / 
 
 movement, fecundity, life. Under its action every thing 
 is astir and ferments. It produces a supernatural 
 spring, of which a spring on earth is scarcely a gross 
 image. 
 
 There is an immense vegetation, a fecundity of super¬ 
 ior order, brought into the cold climate of nature by a 
 breath from the bosom of God. In every heart that will 
 give itself up to this influence, there will burst forth won¬ 
 ders worthy of heaven and of eternity. 
 
MEMOIRS OF A SERAPH. 
 
 89 
 
 / 
 
 V I 
 
 Y 
 
 THE THIAL. . 
 
 In giving us, in the state of grace, the means to know 
 and attain our supernatural end, God left us free. To 
 move themselves and carry us to His bosom, the magnifi¬ 
 cent wings with which He had gifted us awaited His 
 action and our concurrence. To take our flight and con¬ 
 tinue it was always to depend on Him and on us.* * 
 
 God has created us without us ; but he will not ele¬ 
 vate us to so exalted a state without our cooperation. 
 Our will must cooperate with His grace, and concur with 
 it to our elevation.f 
 
 Our liberty honors Thee, 0 my God, in preparing for 
 Thee, during eternity, praise spontaneous and cordial, 
 the praise that wells forth from the heart of the child. 
 It honors us by making us, by cooperation, the authors 
 of our happiness, in procuring us the satisfaction of 
 owing our salvation to ourselves. Yes, it is in view of 
 this double honor that Thou hast said to us, from the first 
 instant : 
 
 “ Go, My angels ! You see the end, and you have 
 the means. I have placed in you the germ of your 
 greatness; it belongs to you to make it hud forth. Ful¬ 
 fill your destiny of yourselves, and he worthy of Me. 
 
 * The means to obtain beatitude are free moral acts ; as in men, so too in angels. 
 (Suarez, 1. 5, c. 1, n. 11.) 
 
 * He causes us to will ; when we will, He cooperates with us to perfect. (St. 
 Aug., On Free Will , c. 17.) 
 
90 
 
 MEMOIRS OF A SERAPH. 
 
 Your lot is in your hands, and everything will de¬ 
 pend on your fidelity. I will not fail you in anything ; 
 on your part fail no less towards yourselves.” 
 
 God immediately proposed to us to believe without un¬ 
 derstanding, and to adore without seeing. 
 
 To go to God, as author of grace, it was indispensable 
 for us to believe in Him in a supernatural manner, to 
 consider Him in the superior light of faith.* 
 
 For this He revealed to us not only His existence, but 
 the unfathomable mystery of His nature ; unity and in¬ 
 divisibility of essence ; distinction and trinity of persons ; 
 generation of the Son; procession of the Holy Ghost; 
 circuminsession ; the missions.! 
 
 The mystery of the incarnation concerned us less than 
 it did men : it was necessary for us to know it. The 
 Incarnate Word shall be our chief; we shall celebrate 
 His glory ; we shall adore in Him our God. 
 
 The mystery of a God made man was then revealed to 
 us: but this was in a general way, without circumstances 
 of time, place, manner, person, or when it should come 
 to pass 4 
 
 God made us know that several among us would 
 govern in His name the material world, that others 
 would assist men ; that all would glorify Christ and His 
 Virgin Mother. 
 
 * Hebr., c. 11. This is no less true of angels than of men. (Suarez, 1. 5, c. 6, n. 2.) 
 
 f It is to be said that the angels in probation knew the mystery of the Trinity 
 more explicitly and distinctly than we. So theologians commonly. (Suarez 
 Ibid., n. 2.) The conclusion is that the angels explicitly believe all the articles 
 of divine teaching. (Ibid., n. 5.) 
 
 I This does not seem to apply to angels as it does to men. Still I judge it more, 
 probable that angels in probation know by revelation and faith the mystery of 
 the Incarnation. In probation they only knew in an obscure way that it was 
 to be, and in a confused and general manner how it was to be. (Ibid., n. 6, q.34.) 
 
MEMOIRS OF A SERAPH. 
 
 91 
 
 In a word, He manifested His designs in our regard, 
 declared to us His will, and ordered us to consecrate our¬ 
 selves to His service. 
 
 The knowledge of so many supernatural truths, clear 
 in their certitude, obscure in their object, was given us 
 with grace. 
 
 Faith was to hold captive our intelligence, and make 
 it long for vision ; excite our hope and sustain its efforts ; 
 increase our love an hundredfold and draw it to the in¬ 
 finite.* 
 
 If God left us free in our acts, it was not through in¬ 
 difference on His part. In offering such a beautiful des¬ 
 tiny, He had no intention of showing Himself satisfied 
 with a refusal. He performed an act of goodness and 
 of love, but at the same time an act of justice and of au¬ 
 thority. 
 
 Understand, therefore, why, side by side with the 
 eternity of delight ready to receive us if we should re¬ 
 main faithful, there appeared to us the eternity of tor¬ 
 ment destined to swallow us up should we revolt. It 
 was tracing us the way, and showing us the reef.f 
 
 We were not then in the dark. We had light from 
 the first moment; our aurora was one without blemish.J 
 
 Created master of itself, our will was like a balance in 
 equilibrium, which could not so remain. It was to in¬ 
 cline toward the truth by good use, or toward untruth 
 by abuse.§ 
 
 * It became the angels to captivate the intellect in obedience to God. (Ibid. 
 c. 5, n. 6.) 
 
 f Bail, Théologie Affective. Treatise on the Angels, c. 10. 
 
 | As soon as made, they were light. (St. Aug., City of God, 1. 11, c. II.) 
 
 2 The angelic will was as a balauce, for it could incline to either side. (Al- 
 bertus Magnus, q. 6, art. 3.) 
 
92 
 
 MEMOIRS OF A SERAPH. 
 
 Truths to believe, duties to fulfill ; chastisement to 
 fear, reward to hope for; aid of every kind, the end of 
 the trial unknown; such was what presented itself at 
 once to our freedom. 
 
 u Freedom ?” I exclaimed, “liberty! gift divine! thou 
 charmest me, thou drawest me—why dost thou so affright 
 me? 
 
 “I am, alas! but weakness, fragility. Goodness of 
 God, guard me from myself! ” 
 
MEMOIRS OF A SERAPH. 
 
 93 
 
 VI. 
 
 THE REVOLT. 
 
 Created pure and constituted in truth, we had only 
 to follow the impulse received to go to God.* * * § 
 
 All followed it at first ; in all the first movement was 
 good. But, from the second step, at the first free act, a 
 sad divergence was seen.f 
 
 There was a spirit, whom God had made superior to 
 the others, favoring him with more excellent gifts. 
 Brilliant with grace and full of wisdom, he reunited in 
 himself the perfections disseminated among the nine 
 choirs, and giving to each its distinctive character.:]: 
 These were love, knowledge, equity, empire, strength, 
 justice, authority, zeal, goodness. These gifts, as so 
 many precious stones, heightened his splendor, and 
 formed his raiment. In the language of man, a prophet 
 will style them one day sardonyx, topaz, jasper, 
 chrysolite, onyx, beryl, sapphire, carbuncle, emerald.§ 
 
 * All were created of equal happiness at first, and so remained, until those 
 who are now bad had fallen from the light of goodness of their own will. (St. 
 Aug., City of God, 1.11, c. 11.) * 
 
 t The first action was common to all, but in the second they divided ; and 
 therefore in the first instant all were good, but in the second the good were dis¬ 
 tinct from the bad. (St. Aug., on Genesis, ad Litteram, c. 4 ; St. Thomas, i, q.63, 
 art. 6.) 
 
 I As superior he contained in himself the perfections of all the others. (St. 
 Gregory, Morals, 1. 32, c. 18.) 
 
 § By the gems are understood the spiritual graces and ornaments of the ang¬ 
 els before the fall. (Corn, a Lapide.) 
 
94 
 
 MEMOIRS OF A SERAPH. 
 
 f 
 
 This privileged Angel was to be the created image of 
 the Word, as the Word was the uncreated image of the 
 Father. Not only did he bear within himself the divine 
 resemblance, but he was the seal whereby it was to be 
 impressed on others.* He walked in the midst of the 
 fire that inflames the Seraphim, and tasted of the de¬ 
 lights of divine love. Clothed with the highest dignity, 
 he commanded his brethren, and protected them with his 
 wings. He inundated them with his splendor, and he 
 had received the name of bearer of light ; he was called 
 Lucifer.f . 
 
 Who would have suspected it, who could have looked 
 forward to it? He it was, he the very one who set up 
 a cry of revolt, and became the first of rebels. Lucifer 
 was the first link in the chain of apostasies, scandals, in¬ 
 famous actions, which, passing through the human race, 
 will be the work of all the enemies of God, and will 
 reach to the end of time. 
 
 The occasion of this frightful fall of the most excellent 
 of spirits was his very excellence. Lucifer turned his 
 eyes from God to fix them on his own perfections. He 
 took complacency in them, and forgot Him who had so 
 liberally shared them with him.J 
 
 “I will raise myself higher than the clouds,” he cried, 
 “ I will set my throne above the stars ; I will sit in the 
 
 * The royal seal not only bears engraved the arms of the King, but also im¬ 
 presses them on other objects, which is the proper use of a seal. (Vivien, Angel.) 
 
 f Ezecliiel, c. 28, v. 12-15. The greater part of the Fathers consider the picture 
 given by Ezechiel, of the power and of the fall of the King of Tyre, a figure of 
 the former glory aud of the fall of Lucifer. (D’Alloli, on this passage.) 
 
 } Since he took complacency in the power and dignity which he had received 
 of God.) St. Ambrose, letter 35.) 
 
MEMOIRS OF A SERAPH. 95 
 
 mountain of the covenant ; I will go up even to heaven ; 
 I will be like to the Most High.”* 
 
 “Why submit to the authority of a Master, bow the 
 head under the yoke of His laws, live as slaves ? Are 
 we not free by essence? Does not everything in us 
 breathe independence?”! 
 
 “Which of you would not blush to accept as com¬ 
 panions in glory those men whose condition of beings 
 composed of spirit and ,body designates them as subject 
 to us? Would this not be wholly to debase us? Far 
 from us such unworthy alliance!”! 
 
 “What good comes to us from bowing before a God 
 made flesh ? Have we any need of Him ? Is not hap¬ 
 piness within our reach as within His ? It is decorous 
 to be sufficient for ourselves ; it becomes us to owe Him 
 nothing. Ӥ 
 
 “To pretend to put our wing at His service? To 
 wish to attach us to the steps of man in his obscure 
 paths? To dare lower to earthly employments brilliant 
 angels ! Away with slavery ! ” 
 
 “If the Word wishes to take to Himself a created 
 nature, He ow r es it to Himself to take the most perfect, 
 and He owes it to you to take Lucifer. In raising me 
 to the throne of divinity, He will raise you to it.”j| 
 
 “ Do not swallow this insult ; do not suffer yourself to 
 
 * Isaias, c. 14, v. 13-14. 
 
 f St. Bonaventure, Dist. 5, art. 1. 
 
 J He however, in his spleen, was filled with envy, and plotted to have the others 
 subject to him, disdaining to have them as associates. (St. Bernard, Cant., serm. 17.) 
 
 g Because he wished to suffice for himself for happiness of life. (St. Aug., City 
 of God, 1.12, c. 1.) 
 
 I No desire of Lucifer’s pride is better shown by these words than his longing 
 for the dignity of Christ by hypostatic union. (Suarez. 1. 7, c. 13, n. 14.) 
 
96 
 
 MEMOIRS OF A SERAPH. 
 
 be made drink of contempt. Join with him who knows 
 how to protest in your favor. Let us dare everything! 
 let us brave everything ! let our indomitable pride be our 
 only law!”* 
 
 “Were the impossible to come about, if any other will 
 but ours were to prevail, if the rule of good and of evil 
 were no longer to depend on us, I would know how to 
 have my throne apart; I would place it on the side of 
 the north wind,f far, very far, at the very extreme from 
 the lights and flames of love ; I would be the king of 
 eternal cold, of eternal night, and I would make all the 
 echoes of space cry out, 0 evil, be my good ! 0 good, 
 be my evil! ” 
 
 * Job, c. 41, y. 25. f Isaias, c. 14, and Commentaries. 
 
 r 
 
MEMOIRS OF A SERAPH. 
 
 97 
 
 VII. 
 
 9 \ 
 
 FIDELITY. 
 
 In the midst of the stupor just caused in our ranks by 
 the blasphemy of the rebel, one of the chiefs of the 
 heavenly hosts, the first in dignity after Lucifer, could 
 not withhold his indignation.* 
 
 “Who is like unto God?” he cried. “Who is like 
 unto God ?” answered millions of voices in each circle 
 of the brilliant sphere. And all the echoes of creation 
 gave back the words: “Who is like unto God?” 
 
 Admirable expression, full of humility and grandeur, 
 of submission and of power, which will remain the honor 
 and the very name of the sublime spirit, the first to prof¬ 
 fer it! The name of Michael signifies: Who is like unto 
 God?f 7 * 
 
 This phrase has all the energy of angelic language, 
 and in its brevity contains the most eloquent discourse. 
 How can the feeble and diffuse syllables of human lan- 
 
 * That Saint Michael is the prince of all the angels, and therefore the first 
 among the Seraphim, thought St. Basil, St. Pantaleo, St. Lawrence Justinian. 
 Rupert, Ambrose Catarini, Mohisa, Viegus, Salmeron, Bellarmin, and others 
 Whence Michael is called the archangel, not because he is of the order of arch¬ 
 angels, but because he is the head and leader of all the angels. (Corn, a Lapide, 
 on Daniel, c.[10.) 
 
 t In Hebrew Michael signifies : Who is like God ? (Corn, a Lap., on the Apocal, 
 c. 12.) 
 
 While the proud foe 
 
 Thou layest low, 
 
 Thy cry is : Who like God? (Hymn, Claromontensis.) 
 
 4 
 
98 
 
 MEMOIRS OF A SERAPH. 
 
 guage convey its meaning ? The most eloquent pages, 
 the most copious volumes, would not be enough. 
 
 Who is like unto God?—that is to say, who has, like 
 God, holiness by the side of which everything is but blot 
 and foulness ? wisdom convicting of folly whoever wanders 
 from His ways ? power producing by a word, or annihil¬ 
 ating by a breath, every creature ? fidelity never losing 
 sight of the hand or the heart, and giving to each one 
 according to his works ? justice reserving to the perverse 
 an abyss of torments? goodness opening to the elect a 
 paradise of delight ? perfection possessing all, and naming 
 itself The Infinite ? 
 
 Fixing his look upon the apostate, Michael continued : 
 
 “Thou dost wish, Lucifer, to raise thyself to the height 
 of God? to equal God? to be God? Haste! make us 
 witnesses of this wonderful transformation. 
 
 “ Being of a day, efface the too recent date of thy cre¬ 
 ation ; remove this shameful stigma from thy existence ; 
 suppress thy point of departure: as God, be eternal! 
 
 “Imperceptible atom, extend thy sphere; burst the 
 circle in which thy being was circumscribed : as God, be 
 immense ! 
 
 “ Beyond the worlds take at thy pleasure ; command 
 in thy turn nothingness ; produce thou too thy universe : 
 as God, be all-powerful! 
 
 “ Remain debtor to Him thou hatest ? Disgrace ! 
 Cast off those humbling marks; give Him back those 
 faculties, that nature. Art thou not rich enough of thy 
 own ? 
 
 “Thou hast said: ‘I will sit in the mount of the cove¬ 
 nant.’ Yes, we shall be milliards on milliards erect 
 to assist, and thou wilt be seated, and age on age will 
 
MEMOIRS OF A SERAPH. 99 
 
 be able to repeat, ‘Nothing equals Lucifer in impu¬ 
 dence ! ’* 
 
 44 Thou art going to place thy nest among the stars ? 
 It is no doubt to cause new suns to burst forth. A grand 
 height! But one must reach it. Couldst thou reach it? 
 Will there not be a hand found to precipitate thee thence, 
 and crush in their germ thy projects and dreams ?f 
 
 44 Thou losest time in raising thyself, in filling thy 
 wings, in beating them. I have seen the finger of the 
 Most High trace around thee a circle thou shalt not pass. 
 Thou shalt remain shut up in the net of divine justice, of 
 which all the power of creation could not break a mesh. 
 
 44 In the union of the divine nature with human nature, 
 in the person of the Word, uncreated wisdom has con¬ 
 ceived its masterpiece. 
 
 The union of the sovereign good and of sovereign evil 
 in the same person was a conception reserved to the folly 
 of Satan. 
 
 44 Thus was it to be shown, that, after the withdrawal 
 of grace, it is in the vastest intellects the most monstrous 
 follies find birth. 
 
 44 Folly! threefold folly in the pale ray not to recog¬ 
 nize the centre whence it flows, to wish to take its place, 
 to shine better than it, and enlighten it. 
 
 44 Let us be on our guard, brothers well-beloved, not 
 to put ourselves outside the way of order, and lose by re¬ 
 bellion what alone perfect obedience can secure us. 
 
 44 Let us suffer the proud to go his perverse way. He 
 
 * I will sit in the Mount of Testament. 0 impudent being ! 0 impudent 
 being ! Thousands of thousands minister, and ten times hundreds of thousands 
 assist, and thou wilt be seated? (St. Bernard, serm. on St. Benedict.) 
 
 f Abdias, c. 1, v. 4. 
 
100 
 
 MEMOIRS OF A SERAPH. 
 
 will withdraw from the sceptre of gold only to fall under 
 the rod of iron. 
 
 “The greater the authority, the more noble submis¬ 
 sion. Under the hand of the Eternal what happiness ! 
 It is sweet to obey when it is God commands.* 
 
 “ The homage we pay Christ, will return back upon us 
 in rays of glory. 
 
 “ What an honor to us to serve Him ; to bless His in¬ 
 comparable Mother ; to lose ourselves in His love ; to go 
 rest on Him as upon the corner-stone of the immortal 
 edifice, which time, in its passage, will have given to 
 eternity.” 
 
 * Whose eternal empire they freely, because sweetly, obey. (St. Aug., against 
 Faustus, 1. 22, c. 27.) 
 
MEMOIRS OF A SERAPH. 
 
 101 
 
 Till. 
 
 THE DIVISION. 
 
 Solicited at one and the same time by Michael and by 
 Lucifer, each spirit had to declare himself. 
 
 The example of Lucifer drew into the revolt a crowd 
 of spirits. He who had given the scandal being the 
 highest, his influence extended into every rank. In the 
 nine choirs there were spirits who allowed themselves to 
 be misled, and the number of apostates equaled the third 
 part of all the angels.* 
 
 This capital crime was pride ; but in this pride how 
 many species of deformity! All that ambition, arro¬ 
 gance, jealously, envy, hatred, cowardice, falsehood have 
 of what is odious and vile, was then united. 
 
 How could such noble spirits descend so low ? How,. 
 with such beautiful light, could they dare revolt and 
 sin ? f 
 
 In their intelligence this light was speculative ; it im¬ 
 pressed no movement on their will ; it had no effect. 
 They sho^d themselves rebellious to it, and acted as if 
 they did not have it. $ 
 
 * Apoc., c. 12, v. 4. The devil had the nine orders of angels under him. (St. 
 Jerome on the 23d Ps.) He fell not alone, but encircled by a great band. (St. 
 Greg. Naz., Carm. 6.) A far greater number of good, (angels) preserving the 
 order of their nature in things celestial. (St. Aug., City of God, 1. 2, c. 23.) It is 
 commonly held that a third part of all the orders of the angels fell. (Theol. 
 Claromontensis, c. 3, art. 2.) 
 
 t Isaias, c. 14, v. 12. 
 
 I Job, c. 24, v. 13. The demons, by a perverse taking away their minds from 
 
102 
 
 MEMOIRS OF A SERAPH. 
 
 The natural light of the pure spirits rendered their 
 judgment unerring in things of nature ; but in what was 
 supernatural, it was insufficient, and left them subject 
 to a thousand errors. 
 
 The trial to which we were subjected was supernatural, 
 in itself and in its consequences. The wicked spirits did 
 not wish to decide by any but natural reasons ; they 
 found themselves in fault. 
 
 They proved in this way that the will can always re¬ 
 sist the attractions of grace, and that nothing is so fragile 
 and feeble as free will. 
 
 The discourse of Michael was the light of the good 
 angels, their strength and their salvation. By a simple 
 glance of their intelligence, they seized its bearing and 
 meaning. 
 
 On hearing it the greater part yielded to the move¬ 
 ment of grace, and took for their device the cry of the 
 prince of the heavenly armies : “ Who is like unto 
 God?” 
 
 It was a magnificent outburst of charity, of zeal, of all 
 the flames lit up in us by the seraphic eloquence of our 
 chief. The place of the trial never heard a more beau¬ 
 tiful acclaim. 
 
 But, alas! none of the spirits who took to the evil 
 course, allowed himself to be touched by it. % No exhor¬ 
 tation could convert them. They shut their eyes that 
 they might not see, their ears that they might not hear. 
 They remained insensible to all solicitation. 0 how 
 terrible is the hardness of heart that comes from 
 pride !* * 
 
 the influence of divine wisdom, absolutely judge of things according to the nat¬ 
 ural condition. (St. Thomas, i, q. 58, art. 5.) 
 
 * Gerson, on the Angels. 
 
MEMOIRS OF A SERAPH. 
 
 108 
 
 The trial was brief; it lasted but a few instants. It 
 was however sufficient, and each spirit was able to act 
 with full liberty in his choice.* 
 
 Pure spirits have a vivacity of intelligence that allows 
 them to know at once their duties. It is not in them as 
 in man, that movements and acts precede reflection and 
 call for control, f 
 
 Simple vision supplying in them for all deliberation, a 
 short instant is enough to have them give their consent 
 to grace or refuse it, to adhere to the good or go over 
 to the bad, to merit reward or incur punishment.^ 
 
 * Immediately after one act to which charity gave life, the angel was in the 
 enjoyment of beatitude. (St. Thomas, i, q. 63, art. 6.) 
 
 f In the manner in which those movements of the will called the very first, i. e. 
 without thought or consent, take place in us. I think it certain that no such 
 mode of the will is found naturally in the angel. (Suarez, 1. 3, c. 4, n. 16.) 
 
 X They always act with perfect or sufficient advertence of the intellect. 
 (Suarez, Ibid.) ' 
 
104 
 
 MEMOIRS OF A SERAPH. 
 
 IX. 
 
 THE COMBAT. 
 
 To chastise the crime, and strike down the rebels, 
 what was needed on God’s part? A breath? a look? 
 Less than that. 
 
 But God had other designs. To do the first act of 
 His justice, He will disdain to act of Himself, and will 
 make use of the good angels. 
 
 On the threshold of the double eternity opened before 
 us, He wills that, in a great and memorable combat, 
 humility shall be exalted, and pride confounded.* 
 
 What language, what image will be able to paint such 
 an event? 
 
 Let man by an effort of his spirit represent the 
 harmony of creation, all at once, destroyed ; the stars be¬ 
 come so many giant enemies ; constellations armed 
 against constellations; all the globes of the heavens 
 divided into two camps. 
 
 At a given signal, the two armies rush upon each other. 
 They clash, they charge, they mingle with a noise that 
 neither the sound of storms nor the roar of rushing water 
 will ever equal. 
 
 Thousands of planets, made fragile by the abandon¬ 
 ment of the laws that ruled them, fly into pieces, and fill 
 with their ruins the fields of space. Mutilated, shattered, 
 
 * Apoc., c. 12, v. 7. 
 
MEMOIRS OF A SERAPH. 105 
 
 rendered useless, they see themselves relegated to an ob¬ 
 scure corner of the firmament. 
 
 There, powerless ever to repair their disaster, to take 
 again their luminous crowns, to enter once again the gen¬ 
 eral harmony, in a condition of eternal ruin, they make 
 known by their sombre aspect the rigor of justice. 
 
 AncTthe faithful stars ? Following their course through 
 the azure vault, more brilliant than ever, they continue 
 to tell the glory of God, and find ne w'accents to publish 
 His mercies. 
 
 But what are material comparisons to express the im¬ 
 posing grandeur of a strife, where was to be seen spirit 
 against spirit, angel against angel. 
 
 Consider the theatre of action, the adversaries, the 
 arms, the leaders, the interests at stake, the issue, and 
 say if ever were seen combat like to it.* 
 
 The theatre is the place where we were created, the 
 place -which surrounds the material world, and separates 
 it from the empyreum. It is not the dwelling place of 
 happiness and glory, hut it is the vestibule of it, and we 
 often honor it with the name of heaven. 
 
 The armies facing each other comprise an innumerable 
 multitude and extend beyond these ethereal plains, where,. 
 in an azure ground, man sees the stars sparkle. 
 
 Their discipline is perfect, and their movements are 
 executed with harmonious rapidity. They present an 
 imposing aspect, such as can never offer those heavy 
 masses they call armies of men.f 
 
 * The contest of the angels, than which nothing was ever more terrible, noth¬ 
 ing more memorable, whether we regard the number of combatants, or the 
 authority of the leaders, or the cause and manner of battle, or the kind of war, 
 or the dignity of the place, or the misfortune of the conquered, or the reward 
 and duty of the victors. (Vivien, on St. Michael.) 
 
 f What are men to angels but Pigmies or Mirmidons compared with giants? 
 (Ibid.) i 
 
I 
 
 106 MEMOIRS OF A SERAPH. 
 
 The arms of the combatants are neither brass, nor 
 iron, nor fire, nor fragile matter. They consist in the 
 resources that are possessed by our intelligence and will, 
 the secret of which escapes the conception of man.* 
 
 The two leaders are the most perfect beings of crea¬ 
 tion. The highest having become by his revolt the prince 
 of evil, recognizes in evil no power superior to his. The 
 second by his fidelity the first of the heavenly host, sees 
 above him only the authority of God. 
 
 What are the interests at stake ? What lot awaits the 
 conquerors?—what the vanquished? Formidable ques¬ 
 tion, the voice of eternity will answer! 
 
 Face to face with the revolt, no hesitation, no delay. 
 
 Our zeal bursts forth into indignation, and, rapid as 
 thought, we throw ourselves upon the apostates. 
 
 Puffed up with presumption, blinded by hate, the hos¬ 
 tile spirits flatter themselves they can resist the shock ; 
 but, demoralized by the disorder of crime, they see 
 in action disappear as vapor the superior discipline that 
 directed them. Despoiled of wisdom from on high, re¬ 
 duced to their natural resources, they act at hazard, and 
 without result.f 
 
 . From the first assault, they yield and are overthrown. 
 Their chief in vain cries : “ Arise, arise ! ” He himself 
 feels his strength leave him, and remains like the rest, 
 stretched out upon the ground. They discover in us a 
 hidden virtue that paralyzes their efforts. It is the 
 supernatural power of grace and of the gifts of God, be¬ 
 fore which all natural virtue is reduced to impotence.^ 
 
 * The battle was between intellect and intellect, will and will. (Ibid.) 
 
 f The adornment of the angel is wisdom ; but he lost it when he claimed it as 
 his own. (St. Bernard, Serm. 74.) 
 
 I Therefore the apostate angel is deprived of it, when he wished to assert that 
 his strength was from himself and not from God. (St. Eucher, on Genesis, c: 1.) 
 
 ■> ’ • i 
 
MEMOIRS OF A SERAPH. 
 
 107 
 
 Spirits of the highest rank are overthrown by those of 
 whom they had been the chiefs, and whom they had 
 commanded. Thrice hitter is their humiliation, seeing 
 themselves thrust into the abyss by those who were their 
 inferiors or their equals. 
 
 Driven ignominiously from the eminence where the trial 
 was had, they are powerless to return thither. Neither 
 the magnificent places they have occupied, nor the more 
 beautiful places promised them, will ever be seen by their 
 eyes.* 
 
 We saw them fall like lightning, bury themselves in 
 darkness, roll in black whirlwinds : it is over. 
 
 ___I__ 
 
 * Apoc., c. 12, v. 8. 
 
 \ 
 
 / 
 
 
108 
 
 MEMOIRS OF A SERAPH. 
 
 X. 
 
 THE CURSE. 
 
 Lucifer is no more. No ; he is no longer the hearer 
 of light, the one who was the first of the spirits. The 
 crown has fallen from his brow. What a change! 
 What deformity ! Is an angel without a crown still an 
 angel ? 
 
 Satan is as hideous as Lucifer was beautiful.* In him 
 nature has not been changed: it possesses intact its pri¬ 
 mitive faculties. But instead of being adorned, as 
 formerly, with the splendor of grace, it is obscured by 
 the darkness of evil. The brilliant spirit is only the 
 monstrous dragon distilling poison, and uttering his roar, f 
 
 What has become of his unfortunate partisans? Be¬ 
 hold them transformed into so many demons. Sweet 
 and smiling stars in the morning, in the evening they 
 have become sinister meteors, casting a darkened light 
 and inspiring alarm. 
 
 It is the first general judgment that God has just pro¬ 
 nounced. A judgment opens the series of ages ; a judg¬ 
 ment will close it. For the first time justice has en¬ 
 throned herself as sovereign and has avenged mercy. 
 She has pronounced the irrevocable sentence: 
 
 “ Depart from me, accursed, into eternal fire prepared 
 for the devil and his angels.” 
 
 * He who was the bearer oi' light on account of his splendor, from pride became 
 darkness. (St. Greg. Naz., Orat. 42.) 
 f Apoc,, c. 12. 
 
MEMOIRS OF A SERAPB. 
 
 109 
 
 The execution follows at once. The malediction de¬ 
 scends upon the wicked spirits, as lightning upon plants 
 accustomed to refreshing dew. It envelops them, it 
 penetrates them, invades everything in them. 
 
 Accursed in their intelligence, they have lost the 
 source of supernatural knowledge which filled them with 
 delight. Their natural light, a feeble glimmer now, in 
 the midst of the moral darkness which surrounds them. 
 
 Accursed in their memory, they have in it only the 
 bitter recollection of a happy past that will never return. 
 State of grace, magnificent promises, glorious destiny, 
 all had disappeared. The measure of their torments 
 shall be never to be able to forget that this great ship¬ 
 wreck is entirely due to their own fault. 
 
 Accursed in their heart, they feel themselves made to 
 love and are destined to hate. God, the Angels, men, 
 the material world, their companions in misfortune, are 
 for them objects of aversion. 
 
 Accursed in their will, they shall always desire what 
 will never be, and will always see with disgust what shall 
 be ever.* Perpetually in revolt, perpetually repressed, 
 their will shall be fixed in that state of violence which is 
 the punishment proper to spirits. 
 
 Accursed in their liberty, they are punished for the 
 use they have made of it by the chains which bind 
 them ; terrible chains, which extend to their whole being 
 and enthrall all their powers. 
 
 Accursed in their beauty, they are punished for the 
 disordered complacency they took in it, by that hideous- 
 
 * What punishment is so great as always to will what will never be. and to 
 ever shrink from what will never not be ? (St. Bernard, Consid ., 1. 5, c. 12.) 
 
110 
 
 MEMOIRS OF A SERAPH. 
 
 ness of evil which renders them objects of horror for 
 others and themselves. 
 
 Accursed in their immortality, instead of the delights 
 of former days, they find in it only motives of despair. 
 They know that this future without end which was to 
 have been the duration of their happiness shall be that 
 of their torments. 
 
 Aspiring to ascend, they are fatally constrained to de¬ 
 scend; endowed with indestructible life, and condemned 
 to die constantly;* Always attached to themselves and 
 always repelling themselves, they will remain the seat of 
 all contradictions and of all lies.f 
 
 They wanted to separate from God. To punish them 
 for this, God had only to withdraw Himself from them. 
 Their perfections became at once their executioners, and 
 they are a hell to themselves.J 
 
 * The traitor angels, though dead by sin, could not, however, so die as to wholly 
 cease to live and feel. (St. Aug., City of God, 1.14, c. 24.) 
 
 f Woe to the perverse wills paying only the penalty of their turning away 
 from God ! (St. Bernard, Consid., 1. 5, c. 6.) 
 
 I Bossuet, Sermon on the Demons. 
 
MEMOIRS OF A SERAPH . 
 
 111 
 
 XL 
 
 HELL. 
 
 Cast down from «the eminence of the place of trial, 
 the wicked spirits have fallen into the depth called 
 Gehenna, or Hell.* 
 
 Hell! Before going through the circles of this dark 
 abyss, the great Italian poet read above the door this 
 inscription. 
 
 u Through me one enters the city of tears ; through 
 me one enters into pain eternal ; through me one goes to 
 the outcast race. 
 
 “ Justice animated my sublime Architect: I was made 
 by Omnipotence Divine, Supreme Wisdom, Primal Love. 
 
 “ Before me nothing was created ; only the eternal 
 was ; and I endure eternal. Leave all hope you who 
 enter.”! 
 
 The demons have entered ; they have left behind all 
 hope : there they are in the City of Despair. 
 
 To the moral torment of this malediction is joined for 
 them the physical pain of fire 4 
 
 A fire created by Divine justice seizes upon them and 
 makes them feel unspeakable sufferings. The flames of 
 this fire form the chains of their captivity. They con- 
 
 * The Catholic faith teaches there is one place of corporal punishment deputed 
 by God for the damned, whether demons or men. (Suarez, 1. 8, c. 16, n. 2.) 
 
 f Dante, Inferno, canto 3.) 
 
 X St. Math., c. 25, v. 41. 
 
- 
 
 112 MEMOIRS OF A SERAPH. 
 
 strict them and dominate their movements. They are 
 like the human soul in a body of fire.* 
 
 The most perfect in nature, those who have received 
 the most grace, would have been able to do the most ex¬ 
 cellent things, merit the most beautiful reward, and who 
 gave themselves over to evil with the most vehemence, 
 are made conspicuous by avenging flames, and are more 
 rigorously tortured. 
 
 When the last vestige of time will have disappeared, 
 when the last moment will have come, when eternity only 
 shall be, how represent the situation of Satan and his 
 punishment ? 
 
 Perhaps, flying in the face of evidence, as on the day 
 of his sin, he will make a last effort to burst his bonds 
 and escape. 
 
 Behold him in an ocean of flames, mounting, descend¬ 
 ing, going, coming, flying in every direction, seeking a 
 way out. 
 
 Nothing! Nothing! Nothing! Vault, walls, pavements, 
 everything impassable. Everywhere darkness ; every¬ 
 where fire ; everywhere torture ! 
 
 In despair he gives up all movement, abandons him¬ 
 self to his own weight, falls to the centre of hell. 
 
 There, in the midst of the reprobate, with them, like 
 them, his eye fixed on the seal of Divine Justice, he un¬ 
 dergoes the punishment without change, perpetual, eter¬ 
 nal, of the first apostates. 
 
 * There is no doubt that the damned spirits are bound to the fire of hell, as to 
 a perpetual prison. (Suarez, 1. 8, c. 14, n. 5.) 
 
MEMOIRS OF A SERAPH. 
 
 113 
 
 XII. 
 
 NO RETURN. 
 
 V 
 
 Man is ingenious in deceiving himself regarding the 
 rigor of Divine Justice. He has recourse to fiction 
 which removes it from his sight, and lies to himself. 
 Listen to the legend his imagination has given birth to. 
 
 In the days of the trial two angels were united in close 
 friendship. When the term was reached, one found him¬ 
 self in the camp of Michael, the other in that of Lucifer; 
 one was crowned, the other accursed. See them sepa¬ 
 rated by an abyss ! 
 
 It happened, after many long years, that these two 
 angels met at the side of the same soul; the one had 
 been given that soul to protect it, the other came to 
 tempt it. 
 
 At this interview, the first after the separation, remorse 
 pierced the heart of the guilty one. He recognizes and 
 confesses his fault, gives forth heart-rending sighs, pro¬ 
 tests his repentance, asks pardon. 
 
 The faithful angel joins his supplications to those of 
 his desolate brother. God permits Himself to yield. 
 He forgives, and the two angels, falling into the arms the 
 one of the other, bless together the Divine Mercy.* 
 
 Sweet, graceful picture !—but a picture without reality, 
 absolutely contrary to the event. 
 
 * Klopstoek, The Messiad, chant 19. 
 
 4 * 
 
114 
 
 MEMOIRS OF A SERAPH. 
 
 No spirit that has once fallen has ever risen. None 
 will rise ; yet more, none will aspire to rise. 
 
 The fall is for angels what death is to man. It gives 
 him up to eternity, and eternity renders him immovable 
 in the state in which it receives him.* 
 
 The evil spirits know the impossibility in which they 
 are of retracing their steps. They know that their return 
 to the good path would require an efficacious and meri¬ 
 torious repentance, which they will never have. They 
 could only have it by grace, and grace will be refused 
 them. Were it offered them, they would refuse it. 
 
 Let God come to one of these spirits and say : “ Dost 
 thou desire the splendors of My heaven? its delights, its 
 eternity? Bow down, submit, make an act of love.” 
 An act of love ? At these words, with frightful howl, 
 the Spirit will answer : “ I bate God I ”f 
 
 The spirits oft darkness abhor existence because they 
 have received it of God, and still they hold to it because 
 it permits them to hate Him.f 
 
 Such is the perversity of celestial spirits ! 
 
 Celestial ? No ; such they have been—they are such 
 no longer. They are spirits of hell—they are demons. 
 By this perversion has not that which was best become 
 in every way the worst ?|| 
 
 Instead of using their faculties for good, the demons 
 abuse them for ill. Their deliberate acts are alwavs bad. 
 
 * What death is to men, the fall is to angels. (St. John Damasc., On Faith , I. 
 2, c. 4; St. Greg, of Nyssa, 1.1, Phil., c. 3.) 
 
 f Revelations of St. Gertrude. 
 
 Î The demon hates God, by a general and formal act of hatred, or by partic¬ 
 ular acts—acts of blasphemy, malediction, or insult, or of evil at least procured 
 externally, or of hate of God in His creature, especially in man. (Suarez, 1. 8, c. 
 11, n. 20.) 
 
 || The corruption of the best is the worst. 
 
MEMOIRS OF A SERAPH. 115 
 
 They can be materially good ; they are never morally 
 so.* 
 
 When devils tell the truth, it is to lead into error ; 
 when they avow it, it is because they cannot deny it; 
 when they shed around light, it is to prepare the way to 
 darkness. Their intelligence is blinded, their heart 
 hardened ; evil and hatred are their element. 
 
 Excluded from that beautiful heaven where the delights 
 of charity awaited them—banished from the place of trial 
 where hope smiled upon them—they will have for their 
 country the dwelling-place of hate, for companion despair. 
 If a superior power one day compels them to reveal the 
 only name that is suited to them, they will cry out: 
 “ Creatures without love.”f 
 
 * The act of the devil proceeding from a free*will is always bad. Although he 
 should sometimes do what is good, it is not a good work. (St. Thomas, i, q. 64, 
 art. 2.) No vestige of a good will remains in them. (St. Fulgentius, De Trin. c. 
 80 
 
 f Answer of a devil in an exorcism. 
 
 N. 
 
 
116 
 
 MEMOIRS OF A SERAPH. 
 
 XIII. 
 
 NO REDEMPTION. 
 
 \ 
 
 After the fall of man we shall see consolations, pro¬ 
 mises, heavenly interventions, touching appeals, ravish¬ 
 ing mysteries, succeed each other. There will be a plan 
 of mercy in view of a restoration. 
 
 After the fall of the angels there was nothing of this. 
 Heaven remains closed ; the oracles are mute ; no mercy 
 is shewn; everywhere justice. No restoration is pro¬ 
 posed ; no salvation is promised ; for the angels there is 
 no redemption.* 
 
 This greater severity towards the angels has its 
 foundation in their greater culpability.f More perfect 
 by nature, it was easier for them not to sin,! and they 
 did not have in their fall the extenuating circumstances 
 man had in his. 
 
 The angels had received more light for truth. They 
 seized more promptly and completely the divine revela¬ 
 tions. They understood better the extent and the con¬ 
 sequences of their acts.|| 
 
 The angels were not chained to a substance which 
 was material, obscuring their view, hindering their opera- 
 
 * St. Peter ii, c. 2, v. 4. Heb., e. 2, v. 16. 
 
 f The sin of the devil is greater than man’s. (St. Thomas, i, q. 64, art. 3.) 
 
 X So much the more damnable was the fault judged, the more sublime the na¬ 
 ture. (St. Aug. on St. John, 110.) 
 
 1 The angel sinned with full will, on account of perfect clearness of mind. 
 (Cassian, Conf., 4, c. 3.) 
 
MEMOIRS OF A SERAPH. 117 
 
 1 . 
 
 tions, having inclinations of different nature, experiencing 
 various appetites, having a thousand temptations work¬ 
 ing a sort of dualism constant and dangerous.* 
 
 The angels were not a prey to persecution from an 
 enemy superior in nature, insidious, powerful, jealous, 
 and resolved to drag them down to ruin, knowing too 
 their vulnerable points.f 
 
 Before giving themselves to evil, by their personal 
 malice, they were not weakened in their nature, as will 
 be the posterity of Adam. Their nature had not been 
 vitiated, their free will harmed, their strength less¬ 
 ened.! , / 
 
 • t 
 
 Finally in his fall, man has recognized his fault and 
 has humbled himself; in their rebellion the angels main¬ 
 tained their pride and obstinacy. Who had ever greater 
 need of mercy than one in misery ? but who is more un¬ 
 worthy of mercy than a man poor and proud ?|| 
 
 * Man who is fragile sinned through weakness of the flesh ; the angel, how¬ 
 ever, is pure, strong spirit. (St. John Damasc., On Faith, 1.2, c. 3.) 
 
 f The angel sinned, no one persuading ; man at the suggestion of the devil. 
 (St. Greg., Morals, 1. 4, c. 9.) 
 
 | In the angels not all nature fell, hut only a part ; hut in man the whole na¬ 
 ture fell. (St. Aug., Encheridion, c. 29.) 
 
 H What is so worthy of compassion as a poor man ? What so unworthy as a poor 
 proud man? (St. Aug., On Free Will , 1. 3, c. 10.) 
 
I 
 
 118 MEMOIRS OF A SERAPH. 
 
 XIV. 
 
 THE ACTION OF GRACE. 
 
 Standing on the field of battle made illustrious by the 
 victory of the good angels and the defeat of the bad, the 
 commander of the armies of God addressed the triumph¬ 
 ant multitude. 
 
 .“ Behold!” he cried, “to what separation from the 
 Sovereign God leads ! 
 
 “ And see from what the aid of grace has preserved 
 us ! 
 
 “ Fathom with your look these depths ; measure these 
 heights in the presence of our glorious destiny ; consider 
 the lot of these unfortunates who will never more be our 
 brethren. 
 
 “ That spectacle, faithful Angels ! was necessary for us, 
 it was necessary to give our hymns of eternity the ac¬ 
 cent of full gratitude.*” 
 
 And all with our chief and standard-bearer sang : 
 
 “ Hosanna to the Most High ! 
 
 “By us He has manifested the strength of His arm, 
 and covered creation with the proofs of His victory ! 
 
 “ Hosanna to the Most High ! 
 
 “He has made the fool who wished to equal the Word 
 know Him, and has repressed His audacity. May His 
 justice be ever glorified, His mercy ever exalted! 
 
 * That the beatitude of the saints may be more acceptable to them, and’ that 
 they may give greater thanks to God for it, it is given them to see perfectly the 
 punishment of the damned. (St. Thomas, suppl., q. 94, art. 1.) 
 
 / 
 
MEMOIRS OF A SERAPH. 
 
 119 
 
 j 
 
 r 
 
 “ Hosanna to the Most High ! 
 
 “ Let us do our duty to God and to ourselves ; let us 
 pay the debt of our heart. To whom do we owe our 
 being ? To whom our life ? To whom our holiness ? 
 To whom our happiness? To Him benediction, glory, 
 gratitude forever! 
 
 u Hosanna to the Most High!”* 
 
 The Hosanna is universal, the Te Deum immense, the 
 Gloria without end to the Three Adorable Persons. 
 
 And ever before us is our debt of gratitude whole and 
 entire. Eternity itself will leave it unpaid. 
 
 To praise God as He deserves, and return Him thanks 
 worthy of Him, man in his impotence would wish to bor 
 row the heart and voice of an angel ; but the angel, more 
 enlightened, understands that he would need the voice 
 and heart of a God. 
 
 * The angels are on high ; they owe it to Thee that it is so ; they owe it to 
 Thee that they live; they owe it to Thee that they live justly; they owe it to 
 Thee that they live in happiness. (St. Aug. on Ps., 70.) 
 
 . ' • y-s 
 
 / 
 
BOOK THIRD. 
 
 THE OUTPOURING OF DIVINE GOODNESS 
 
 IN THE ANGEL. 
 
 V i • / 
 
 » " 
 
 I. 
 
 J s. . S V 
 
 TRIUMPH. 
 
 From the wonders of grace to the splendors of glory, 
 there is a new interval to pass over, a new and more 
 magnificent ascent to make. 
 
 Interpreter of my thoughts, fall here on thy knees ; 
 prostrate thyself ; strike thy breast, and with more rea¬ 
 son than the son of Amos, present to the purifying ac¬ 
 tion of fire seraphic thy lips and thy heart. 
 
 Whilst thy hand will continue to write, thou art going 
 to feel thy soul leap with joy, thy heart become inflamed, 
 thy faculties more harmonious. 
 
 Above our heads a voice is heard, sweet as a melody, 
 lively as love ; “Come! come!” 
 
 “ Come, adorers of My divinity, witnesses of My wis¬ 
 dom, defenders of My rights, ministers of My justice, 
 avengers of My glory. 
 
 “ In the heat of the combat I was with you ; I saw 
 your zeal, applauded your devotion, garnered the great 
 acts of your fidelity. 
 
 ( 120 ) 
 
7 r 
 
 MEMOIRS OF A SERAPH. 121 
 
 “After the battle, the triumph; after labor, reward; 
 enter into the joy of your God! ” 
 
 At once the Empyreum opens ; the veil is rent ; the 
 . bosom of God is revealed ; there is no longer distance ! 
 There below, time and creation ; here, before us, around 
 us, in Us, the uncreated, the immense, the eternal ! 
 
 From every heart goes forth the same acclamation : 0 
 ravishing beauty ! 0 sweetness ineffable ! 0 divine happi¬ 
 ness! 0 God thrice good as thrice holy ! We are then the 
 first-born of thy love, thy first conquest, thy first elect ! 
 
 We have passed the threshold none heretofore has 
 trodden, stepped upon the soil no foot has pressed, rested 
 our eyes upon that Infinite Being none has hitherto seen. 
 
 We formed the first court of honor to the Most High. 
 We are the first gems of His crown, the first rays of His 
 glory, the first splendor of His raiment, the first perfume 
 of His divinity, the first fruits of His grace.* 
 
 To-day, it is no longer grace transforming nature, 
 yenetrating it, making it productive. It is glory spring¬ 
 ing from grace, as from the obscure germ comes forth the 
 elegant stem, as from the stem buds the sweet-scented 
 flower. 
 
 Fresh crowns are on our brows ; waving palms are in 
 our hands ; to each one has been assigned a throne of 
 precious stones and diamonds. 
 
 From every point of heaven bursts forth a harmony of 
 voices and of golden harps ; an immense light envelopes 
 us ; a river of delights inundates us ; our ears, our eyes, 
 our hearts, are in like manner ravished. 
 
 Our voices have acquired a new expression ; our 
 
 * He is clad in precious garments, because He has taken for His ornament the 
 choirs of angels whom He made. (St. Greg., Morals ; on Job, 1. 32.) 
 
 \ 
 
122 
 
 MEMOIRS OF A SERAPH. 
 
 I 
 
 hearts give themselves up to new emotions. The canticle 
 of thanksgiving is continued in a manner hitherto un¬ 
 known; we bless God as we never did before, and we 
 say again, in the language of our country, the words first 
 used in that of the trial—Who is like unto God ? 
 
 0 Eternal God ! during the interminable series of 
 years just opened every creature will bless Thee ; but to 
 Thy angels it will be given to bless Thee for the favor of 
 having been admitted to Thy bosom from the commence¬ 
 ment, of having been admitted all together, of having 
 been preceded in the beatific vision only by Thyself. 
 
 ) 
 
MEMOIRS OF A SERAPH. 
 
 123 
 
 II. 
 
 CLEAR VISION. 
 
 Tiie foundation of our happiness is in vision. Vision, 
 revealing to us the amiable qualities of the Infinite Being, 
 gives birth in us to love and inebriates us with delight.* 
 
 But the gratitude produced by the vision of heaven is 
 very different from the gratitude man has on earth. 
 
 In heaven we see God in Himself, and creatures, in 
 their archetypes, in the bosom of God. 
 
 On earth man sees creatures in themselves, and God in 
 the image which creatures present of Him. 
 
 The first of these cognitions proceeds from the author 
 to the work ; the second from the work to the author. 
 
 One of delicate genius, transformed by grace, will call 
 the former matutinal, because it is clear and pure as the 
 dawn; he will call the second vespertinal, because it is 
 always more or less cloudy and confused.f 
 
 Another friend of the angel will write, on earth, these 
 beautiful words, which he will come to tell us in heaven. 
 
 . i t 
 
 “That visible things proclaim the invisible to those 
 who dwell upon the earth, is their part and nature, their 
 mission. For those who are elevated above the world 
 and have ceased to inhabit it, these means are superflu¬ 
 ous. 
 
 * On the two kinds of knowledge, see St. Aug., City of God , 1.11, c* 9, and on 
 Genesis , 1. 4, c. 18 ; St. Thomas, i, q. 58, art. 6. 
 
 f The ultimate and perfect beatitude can only be in the vision of the divine 
 essence. (St. Thomas, i, ii., q. 3, art. 8.) 
 
124 
 
 MEMOIRS OF A SERAPH. 
 
 “ What good is a ladder to those who have already 
 reached the threshold ?* What good is the reflection and 
 image to those who contemplate the face itself?” 
 
 We have at one and the same time both the one kind 
 of knowledge and the other; but the matutinal know¬ 
 ledge eclipses in us the vespertinal. 
 
 The demons, whose look will never raise itself to the 
 bosom of God, and who never see God save through the 
 thousand veils of their malice, have neither kind of knowl¬ 
 edge ; they have the nocturnal.f 
 
 The living book of the bosom of God is written in 
 magnificent characters. We read there without page or 
 syllable. The full truth appears to us in a sure and per¬ 
 fect light, such as it exists in the conception of God Him¬ 
 self. Wonderful book, which never closes nor folds up, 
 and which lays up in our hearts what we read there.f 
 But that we might be able to read the divine book, it was 
 necessary that our intelligence should undergo a trans¬ 
 formation, and be elevated above its natural condition. 
 
 In itself a created faculty is not only not in proportion 
 to glory, it is without any possible relation with it ; it 
 can in no way attain to it: God is essentially invisible to 
 an intelligence created and finite, left in its sphere.|| 
 Divine omnipotence has communicated tÿ our intelli- 
 
 * And truly what need of a ladder for one who has reached the threshold? 
 (St. Bernard, Consid., 1. 5, c. 1.) 
 
 f But if cognition be not referred to God, as in the case of demons, it is not 
 said to be of evening, but of night. (St. Thomas, i, q. 64, art. 1.) 
 
 J They read there, without the syllable of time, what the eternal will demands. 
 They always read, nor does what they read pass from the mind. Their code is 
 not closed, nor is their book folded, for Thou art this to them, and this Thou 
 art eternally. (St. August., Confessions, 1. 13, c. 15.) 
 
 || It is impossible for any created intellect to see God by its natural endow¬ 
 ments. (St. Thomas, i, q. 12, art. 4.) 
 
MEMOIRS OF A SERAPH. 
 
 125 
 
 gence the light of glory, an interior and intrinsic light 
 which immediately affects it and gives it a supernatural 
 vigor. 
 
 The object of our vision has not changed; it has re¬ 
 mained in the light whence it shone ; but our faculty of 
 seeing has received a property it had not before.* 
 
 That the bird of night should be able to fix his gaze 
 upon the sun, like the eagle, it would not be enough to 
 condense on his eye the rays of the star ; it would be 
 necessary that the organization of his eye undergo a 
 transformation. 
 
 On receiving the intellectual gift, we are no longer 
 dazzled.f In the midst of the darkness that seemed the 
 thicker the brighter the light, our intelligence seized at 
 once its object. No longer a veil of any kind, no longer 
 any intermediary, no longer any reflection, no longer any 
 image—God in Himself, God such as He is, God face to 
 face 4 
 
 * Since the natural power of the intellect does not suffice to see God’s essence, 
 it is necessary that the power to understand should supervene by divine grace, 
 and we call the increase of intellectual power illumination of the intellect, as that 
 which is understood is called the lamp or light. (St. Thomas, i., q. 12, art. 5.) 
 This enlightening influence dilates immensely the soul so that it becomes capable 
 of receiving divinity. (Lessius, De Summo Bono, 1. 2, c. 16.) 
 
 f The light of divine glory strengthening the intellect that it may see God. 
 (St. Thomas, i, q. 12, art. 2.) 
 
 Î Vision is the imprinted image of divinity in some way equalling it. (Lessius, 
 De Summo Bono, 1. 2.) 
 

 126 MEMOIRS OF A SERAPH. 
 
 HI. 
 
 THE BOSOM OF GOD. 
 
 Thus was vision brought about in us. To describe its 
 object would be to tell of the wonders of the bosom of 
 God. If these wonders could be told in the language of 
 man, man would already have knowledge of them. 
 
 A soul that had not yet passed the threshold of death 
 appeared one day among us. Carried by a superior 
 force, it passed the first heaven, the second, arrived at 
 the third, and could consider for an instant what we 
 contemplate. 
 
 Having returned to the midst of men, it could only re¬ 
 peat ; “ Eye hath not seen, ear hath not heard, nor 
 hath it entered into the heart of man to conceive what 
 things God has prepared for those that love Him.”* ' 
 
 Thus by the great voice of Paul was made manifest 
 the impotence of human language to recount the won¬ 
 ders of the bosom of God. 
 
 Imagine men shut up in a cavern from birth. No 
 ray of light has ever reached them. They know no 
 other light than that of the torch lit by their hands. 
 
 They are told that over their heads exists a world 
 vaster, more luminous, more beautiful. An effort is made 
 to describe to them the spectacle they will one day enjoy. 
 
 What do they understand of such language ? What 
 ideas will they form of the objects described? It is the 
 
 * St. Paul, 1 Cor., L, c. 2, v. 9. 
 
I 
 
 \ 
 
 MEMOIRS OF A SERAPH. 127 
 
 same as if one talked of sound to the deaf, of color to the 
 blind. 
 
 ’ Tis a thankless task to tell them over and over the 
 words that correspond to the reality. These words are 
 powerless to awaken in them the ideas which they recall 
 to those who have seen such things. 
 
 Suppose the vault of the cavern parts and opens ; that 
 the world above appears; that these men find them¬ 
 selves transported to open day—what exclamations ! what 
 excess of delight! 
 
 This sun and that azure, these mountains and those 
 plains, these rivers and those forests, these meadows and 
 those flowers, these tempests and those calms, this har¬ 
 mony and contrast, this color and life, the land, the 
 ocean, this whole heaven, the mysteries of the night, all 
 the splendor of the day—what a sight ! and what impres¬ 
 sions in the new beholders.* 
 
 For us the vault of the nether world has parted ; a 
 new world has appeared to us ; before us has unfolded 
 veritable space ; to our eyes has been revealed the real 
 universe—’tis the uncreated, ’tis the bosom of God. 
 
 The angels unfold their wings ; rapid as their desires, 
 they fly in every direction; they go from discovery to 
 discovery, from wonder to wonder. The solitude, ani- 
 
 * Aristotle says excellently: ‘‘If there were those who had always dwelt un¬ 
 derground . . .nor had ever come above it; still had learned by report and 
 hearsay that there was a certain influence and power of the gods; then, some¬ 
 time the earth opening its throat, it were given them to escape from their place 
 of hiding to the places we inhabit ; when they would suddenly see the earth, the 
 waters and the heavens,. . . behold the sun, its greatness and beauty, and know 
 its ethciency, that it brought about the day, with light diffused through the 
 ■whole heavens; when night would bring on darkness over the earth, and they 
 should see the whole vault of heaven spangled and adorned with stars, . . . see¬ 
 ing this, they would certainly judge that there are gods, and that these great 
 things are the works of the gods.” (Cicero, on the nature of the gods, 1. 2, c. 37. 
 
128 
 
 MEMOIRS OF A SERAPH. 
 
 mated from eternity by the Divine Word alone, is in 
 emotion, for the first time it echoes hack the sound of the 
 voices it has been awaiting.* 
 
 Abruptly called to the light of day, the men whom we 
 have supposed shut up in a cavern would be dazzled. 
 They would admire what they saw without comprehend¬ 
 ing it, they would have the sight of it without under¬ 
 standing it. 
 
 Scientists themselves, who during a long life have con¬ 
 templated these wonders, understand them no better. 
 
 When, after long study, human genius succeeds in 
 seizing some secret of the mechanism of nature, it goes 
 into transports, and cries, beside himself: “I have found 
 it !” “I have found it ! ” 
 
 i ^ 
 
 What darkness in a spirit in which a glimmer is wel¬ 
 comed as a brilliant aurora or as full day ! 
 
 In the supernatural universe of the bosom of God, 
 there is nothing of the sort. 
 
 For those just come there is no confusion of sight, no 
 trouble. Before our eyes are unfolded the numberless 
 secrets inaccessible during our day of trial. We recog¬ 
 nize that the outward reality is scarcely a floating shadow 
 of the reality within. We see as we had heard, but not 
 as we had understood.! 
 
 Made for light we inhabit light, we live and play in 
 the light. We are in the supernatural and glorious ele- * 
 ment of the bosom of God, as the bee in the sunshine 
 and in its flowers. 
 
 0 Bosom of God ! sacred repository where we find 
 
 * When the soul will begin to go about those mansions resplendent, and more 
 curiously examine that bosom of Abraham. (St. Bernard, Consid., 1. 5, c. 4.) ■ 
 
 f Ps. 47, v. 9. 
 
i 
 
 MEMOIRS OF A SERAPH. 129 
 
 every good! 0 God in Thyself! 0 God whole and 
 entire ! 0 God infinitely beautiful and infinitely good ! 
 
 0 God, my possessor and my possession ! 0 Bosom of 
 
 God! my universe, my country, my dwelling-place, so¬ 
 journ where every glory crowns me, where all affections 
 surround me, where every delights penetrates me ! 
 
 Often, like darts of fire, have these questions sprung 
 forth from the hearts of the saints of earth: 
 
 “Tell us, oh! tell us what you see, what you experi¬ 
 ence, how God appears to you, how He communicates 
 Himself to you?” 
 
 Ineffable ! ineffable is the great mystery of glory ! 
 Courage and patience ! What are a few days in com¬ 
 parison with eternity ? 
 
 5 
 
 . v 
 
130 
 
 MEMOIRS OF A SERAPH. 
 
 IV. 
 
 THE ABYSSES. - 
 
 Yes, for us to-day, everything is vision, everything is 
 light. The night has disappeared : it is full day. 
 
 But in the very bosom of light unfathomable mysteries 
 of perfection reveal themselves on all sides, exciting our 
 intellect, our heart, all our faculties, and holding us in a 
 perpetual ravishment. 
 
 Abysses in that self-existence, a property exclusively 
 of God, that most His own, the most incommunicable to 
 creatures, in virtue of which God is of Himself, and of 
 Himself alone. 
 
 Abysses in that eternity, duration without beginning 
 and without end, to which created intelligence knows not 
 how to attach time, and which the blessed spirit itself 
 cannot consider without a kind of fright. 
 
 Abysses in that immensity from which no point of 
 space escapes, and which has nothing in common with 
 material extension, of which the human mind makes use 
 to conceive it. 
 
 Abysses in that unalterable immutability, in the midst 
 of action, and in that continual action, or pure act, which 
 remains perpetually the same, whilst it terminates in ob¬ 
 jects the most diverse. 
 
 Abysses in that perfect liberty which accompanies 
 every act, and presides over the eternal decrees them¬ 
 selves, rendering them eternally free. 
 
MEMOIRS OF A SERAPH. 
 
 131 
 
 Abysses in that simplicity of essence of which the es¬ 
 sence of the purest spirit cannot give a complete image, 
 and which in time many various relations veiled from our 
 eyes. 4 
 
 Abysses in that trinity of Persons, true, real, which we 
 grasp in the unity of essence,' and which brings with it 
 neither parting nor division of any kind. 
 
 Abysses in the mysteries of the Word begotten of the 
 Father, and of the Holy Ghost proceeding from the 
 Father and the Son, the desperation of pride, but the 
 charm of faith. 
 
 Abysses in that adorable circuminsession, existence and 
 cohabitation of each of the Three Persons in the other 
 two, by the unity and simplicity of their common essence. 
 
 Abysses in that inexhaustible goodness of the Eternal 
 which has made Him prodigal of His perfection and of 
 His happiness, and made Him produce externally time 
 and creatures. 
 
 Abysses in that sovereign justice which holds no less 
 to its source than goodness itself, but of which a number 
 of free and intelligent beings would fain make an abstrac¬ 
 tion. 
 
 Abysses in that amiability and beauty, which reveal¬ 
 ing themselves to us, elevate us above ourselves and give 
 us the means of possessing them and tasting them. 
 
 Yes, everything is depth and abyss in the bosom of 
 God. Around us all is immensity, the unfathomable, the 
 infinite. 
 
 Perpetually drawn to irpmerse ourselves in these de¬ 
 licious abysses, we give ourselves up to this sweet attrac¬ 
 tion, and experience therefrom a ravishment of delight 
 
132 MEMOIRS OF A SERAPH. 
 
 I '' ■ . 
 
 which unites vivacity with calm, newness with duration, 
 desire to enjoyment.* 
 
 * Love is a certain impetus immerging (the soul) in the Divinity. (Lessius, 
 De Summo Bono, 1. 2, c. 16.) » 
 
 t 
 
 \ 
 
 o 
 
 I 
 
 
 ‘L 
 
 I 
 
 / 
 
V 
 
 MEMOIRS OF A SERAPH. 133 
 
 V. 
 
 THE UNKNOWN. 
 
 However great and immense it be, in the state of 
 glory, our knowledge is not infinite. Like every thing 
 which is not a Divine attribute, it has its limits.* 
 
 We are essentially ignorant of what the Divine Nature 
 is in Itself. We do not understand this mystery of mys¬ 
 teries, and we shall never comprehend it. No finite be¬ 
 ing, even the most elevated in glory, will ever fathom its 
 depths.f 
 
 If a finite nature reached by his gaze the fulness of 
 the Divine Nature, it must needs be said that this nature 
 had ceased to be finite, or that this being had itself be¬ 
 come infinite. 
 
 Apart from the Divine Nature and perfections, all is 
 not known to us. In the immeasurable domain of the 
 light that has its limit, God has reserved some things. 
 There are three kinds of reality which we cannot know 
 without a special revelation. 
 
 We do not know future events which are not an 
 nounced by some present cause.:f 
 
 In heaven we do not know what will be the number of ^ 
 the elect, nor do we know w T hen the day of judgment will 
 
 be-|| _ 
 
 * The angels see God in essence, and still do not know all, (St. Thomas, i, q. 
 12, art. 8.) 
 
 f No created intellect can totally comprehend God. (St. Thomas, Ibid.) 
 
 J They also do not know future contingencies. (Ibid.) 
 
 | St. Matthew, c. 24, v. 36. 
 
134 
 
 ' ■ V 
 
 MEMOIRS OF A SERAPH. 
 
 The certain knowledge of the future is a privilege of 
 the Divinity.* 
 
 We do not know the secrets of hearts, whether of 
 angels or of men. 
 
 As long as those secrets are not manifested outwardly 
 by any sign, and the man or the angel does not wish to 
 make them known, it is impossible to penetrate them.f 
 
 We do not know the mysteries of the supernatural 
 world of grace, which has not been revealed to us. 
 
 Before God revealed to us the Incarnation, the Redemp¬ 
 tion, the Eucharist, we knew the absolute possibility of 
 them, being well aware that no obstacle could arrest the 
 action of the Almighty ; but we should not have been 
 able to assert their future realization.J 
 
 Apart from revelation we do not know then the con¬ 
 tingent future, which depends on free wills ; the secrets 
 of hearts, which no act betrays ; finally the mysteries of 
 grace, before their accomplishment. 
 
 This blessed ignorance is far from harming us. We 
 acquiesce in it with delightful love. We take pleasure in 
 this adorable darkness. It gives us the highest and most 
 sublime idea of the light reserved to Divine Intelligence. 
 It is for us most beautiful light !|| 
 
 *God only knows tilings previously ; for angels cannot know the future. (St. 
 Athanasius, to Antiochus, c. 27.) 
 
 f The knowledge of hearts belongs only to God who made them. (St. John 
 Chrysostom, on St. John , 1. 2, c. 19.) They also do not know the thoughts of the 
 heart, which is of God alone. (St. Thomas, i, q. 12, art. 8.) 
 
 J The angels do not know the mysteries of grace. If one angel cannot know 
 the thoughts of another, as they depend on the will of the angel, much less can 
 they know what depends on the will of God alone. (St. Thomas, i, q. 57, art. 5.) 
 
 I The fact itself, that they see their good is so great - they cannot equal it by 
 their love and contemplation, does not afflict them, but fills them with wonder¬ 
 ful joy. (Lessius, De Summo Bono, 1. 2, c. 12.) 
 
MEMOIRS OF A SERAPH. 
 
 135 
 
 0 sacred darkness, reserve of our God, we adore thee 
 as our God Himself! Thou art still for us God, God as 
 great, greater, infinitely greater than we are able to see 
 Him in the splendor that inundates us. 
 
 What we grasp of His infinite greatness, we seem to 
 lower to reduce to our measure; but what escapes us, 
 what remains beyond the limit of our faculties, trans¬ 
 formed by glory—0, in that truly behold what constitutes 
 Him! Behold truly our God! 
 
 Sacred darkness, in thee we see the most august of 
 Tabernacles, the only one forever invisible, that in 
 which reposes hidden fo-r all eternity the great secret, 
 the great mystery, the Infinite ! 
 
 
I 
 
 136 MEMOIRS OF A SERAPH. 
 
 VL 
 
 TRANSFORMATION. 
 
 I have spoken of the transformation our intelligence 
 had to undergo to be able to seize the divine essence, and 
 enjoy clear vision. 
 
 On attaining to the bosom of God, our other faculties 
 underwent an analogous transformation.* 
 
 Just as our faculties, with all their natural power, 
 could not have done, without the aid of grace, one super¬ 
 natural and meritorious act: in like manner, without still 
 higher assistance, they would not be able to do a single 
 act, or experience even one impression of the state of 
 perfect happiness and glory. 
 
 To become fit for this third life, the most elevated of 
 all, a simple increase of the perfection they already had 
 would not have been enough ; a perfection of higher 
 order was needed. 
 
 With a subtlety like to that of God, our spirituality 
 gives itself to its new operations and favors them. 
 
 Our memory of greater strength has no succession nor 
 division in its object. Everything is present at onco; 
 everything is seen with equal light. 
 
 The attentive consideration of one truth or event does 
 not interfere with the clear and simultaneous view of all 
 the rest.f 
 
 
 * Jn the state of beatitude the will is not to be less elevated than the intellect 
 but in like manner equally eminently and admirably. (Lessius, Ibid.) 
 t Our thoughts will not be voluble, going and coming from one object to 
 
MEMOIRS OF A SERAPH. 
 
 137 
 
 Our hearing, more penetrating, discovers a superior 
 world of sound and harmony, without analogy to the con¬ 
 certed music of earth and of time. 
 
 Our sensibility, more delicate, gives access to a num¬ 
 ber of unspeakable delectations, incompatible with human 
 life and with that of trial, which the most wonderful ex- 
 periences of the world below will never give rise to. 
 
 Our activity, more vigorous, extends the field of its 
 action, and multiplies the most perfect acts of grace. 
 
 Our heart, enlarged, has become the centre of a fire 
 in comparison with which all ardor of the past is but cold 
 and ice. 
 
 Our language, more elevated and noble, expresses 
 more faithfully the divine realities, and facilitates among 
 us the exchange of divine treasures. 
 
 Thanks to the new help they have received in the 
 new transformations they have undergone, glory is not a 
 strange medium for our faculties. They act in it, and 
 move as if they had been created at that level and in 
 such a sphere.* * 
 
 Each one has become fit to grasp in its way the divine 
 essence, and taste divine beatitude. They are so many 
 divers means of attaining to and enjoying the divinity. 
 
 Their exercise in glory constitutes one beatific life. 
 It is the breath and respiration of it. God is its element. 
 
 The faculties of man will one day be transformed in 
 like manner; they will grow like ours, in a new order of 
 perfection. 
 
 another, but we shall see all our knowledge at once with a single glance. (St. 
 Aug., On the Tiinily , c. 16.) 
 
 * Thus movements by which God impels creatures become con-natural and 
 easy. (St. Thomas, i, ii, q. 110, art. 2.) 
 
138 
 
 MEMOIRS OF A SERAPH. 
 
 His senses too will have their renovation. They shall 
 be purified, and will subsist. Human nature will pre¬ 
 serve its integrity just as the angelic nature. Clothed 
 with the power of glory, it will, like ours, do what be¬ 
 longs to glory. 
 
 The transformation of the senses will permit them to 
 grasp and taste in a way we shall not the glory of the 
 adorable humanity of the Redeemer.* 
 
 Each will be a source of special enjoyment to the 
 soul. It will contribute to happiness in proportion to 
 the merit of which it was the organ and instrument. 
 Penance, pain, sacrifice, death, will have a corporal rec¬ 
 ompense.! 
 
 God pursues His work as He began it, and leads it 
 from perfection to perfection, to its crowning point. 
 
 As there has been nothing made but what is good 
 in the two orders of intelligent creatures, He lets subsist 
 Plis first work, and contents Himself with embellishing it 
 with new beauties.f 
 
 * The eye will delight in the amiable aspect of the Redeemer, when it will see 
 the King in His splendor adorned with His glory and crowned with His diadem. 
 (St. Laurence Justinian, On Discipline , 1. 3.) The light illumining and recreat¬ 
 ing the corporeal eyes of the blessed is the most resplendent and glorious 
 humanity of Christ. (Cornelius a Lap., On the Apoc., c. 21, v. 23.) 
 
 f The body will be rewarded on account of its merit. Therefore all the senses 
 will be rewarded. (St. Thomas, Suppl, q. 84, art. 4.) From the beatitude itself 
 of the soul there will be a certain reflux to the body and senses, to their perfec¬ 
 tion in what they do. (St. Thomias, i, ii, q. 3, art. 8.) 
 
 J In the angels there remain natural knowledge and love. (St. Thomas, i, q. 
 62, art. 7.) 
 
/ 
 
 MEMOIRS OF A SERAPH. 
 
 139 
 
 VII. 
 
 THE VIRTUES. 
 
 Our virtues, like our faculties, have undergone trans¬ 
 formation. They are no longer merely tendencies and 
 inclinations fertile in meritorious acts ; they are compla¬ 
 cency and transport at the goal they have reached. 
 
 Charity, which was, in the day of trial, a lively, ardent 
 aspiration of hearts to union, is to-day the ecstasy of 
 perfect union with a perfect object. , 
 
 Humility is no longer a continual descent into our 
 nothingness; it is joy to see ourselves at the very depth 
 of this nothingness, by the light given us by the full 
 knowledge of God and of ourselves. 
 
 Sweetness is in us the always open flower of esteem 
 and benevolence. It fills our relations with charm; it 
 draws to us all hearts. 
 
 Simplicity is in our words as in our acts. Truth! 
 Truth! Truth! We love it in everything; we take pleas¬ 
 ure only in it; outside of it everything is hateful. 
 
 Purity is in our affections, as simplicity in our intentions. 
 These are the two wings which bear us to the heart of 
 God, and enable us to draw thence, without measure, light 
 and love. 
 
 Goodness renders us diffusive of ourselves. It spreads 
 over the beings that surround us the good and the hap¬ 
 piness which is in our hearts, and renders them sharers 
 of our perfections. 
 
140 MEMOIRS OF A SERAPH. 
 
 As God, we possess unalterable justice, with which 
 nothing defiled could find favor, if not accompanied with 
 regret. 
 
 But, like God also, we possess the unalterable patience 
 eternity gives us. What is infallibly to come about is 
 already present to us. 
 
 Perfect innocence has become for us the privilege that 
 most touches our heart ; we appear before the Heavenly 
 Father as children who have never disobeyed, and we 
 gaze upon His always smiling face with a look of tender 
 confidence. 
 
 Obedience is the will of God in us and by us. It ele¬ 
 vates us, honors us, deifies us. There is no angel who 
 does not fiulfill to the utmost each commandment, none 
 not ready to exhaust, in the warmth of his heart, the 
 treasures of the divine will.* 
 
 Our virtues are a constant sharing of the divine com¬ 
 placency. They are God living and acting in our thoughts, 
 our affections, and our acts. 
 
 What other inclinations or habits could be formed in 
 those whom God inundates with His happiness, and fills 
 with Himself. 
 
 Far from having in them anything hard, the virtues, 
 transformed by glory, are full of delight. Each one is 
 a variety in enjoyment and a special fnanner of compla¬ 
 cency in God. If its name still recalls struggle and ef¬ 
 fort, it is struggle and effort triumphant, recompensed, 
 crowned. 
 
 * We can imagine some angel exhausting the divine commands. (Olympi- 
 dorus, on Job, c. 1.) 
 
 I 
 
MEMOIRS OF A SERAPH 
 
 141 
 
 VIII. 
 
 BEAUTY. 
 
 God possesses beauty in an eminent manner. He is 
 the source of it. He communicates it in different de¬ 
 grees to creatures, and gives to each its charm and grace.* 
 
 The best part has fallen to the pure spirits. Nothing 
 in the world below could give an idea of the beauty of a 
 spiritual substance, adorned with sublime faculties, and 
 crowned with glory.f 
 
 The universe with its order and splendor, the flower 
 with its freshness and brilliancy, the bird with its elegant 
 form and varied plumage, the body of man with its dig¬ 
 nity and its wonderful structure, all material beauty 
 united, could not be compared with the least of the 
 
 angels.J 
 
 In like manner, among the divine gifts there is none 
 more difficult for us to render sensible to man than 
 
 How paint a beauty purely spiritual, when canvas, pen¬ 
 cil colors, all is material ? Man seizes this beauty only 
 
 * The divine beauty infinitely surpasses all angelic beauty. It is the source 
 of all beauty which is found in created things ; and all the beauty of created ob¬ 
 jects is but a thin shadow, and, as it were, a rude delineation of that which is 
 divine. (Lessius, De Summo Bono, 1. 2, c. 16.) 
 
 f The angels are endowed with wonderful beauty. (Vivien, Angelus.) 
 
 t Do these affect you? They do certainly. Why? Because they are beauti¬ 
 ful. What is He who made them? I think you would grow young again if 
 you were to see the beauty of an angel. What therefore is the Creator of the 
 angels? (St. Aug., Sermon 19.) 
 
142 
 
 i 
 
 MEMOIRS OF A SERAPH. 
 
 through images which denaturalize in transmitting it. 
 The rays of the beautiful reach him'scattered, weakened, 
 tarnished, and broken. 
 
 Thanks to the elevation of their thought, some men of 
 genius have explained this phenomenon. They have un¬ 
 derstood that the physical beauty of a body is only its 
 aptitude to reflect an incorporeal ideal, and that true 
 beauty is seized only by the mind.* 
 
 Architecture, sculpture, painting, music, poetry, elo¬ 
 quence, all the arts, are evocations of ideal beauty, the 
 only true beauty.. 
 
 Artists know this. In the presence of the beautiful 
 and sublime, what torment they feel ! They see through 
 it the ideal; they would wish to see it better, retain it, 
 fix it in their mind. While the crowd admires the mas¬ 
 terpiece, the author alone, sad, in despair at the sight 
 of what is wanting to him, is on the point of tearing it to 
 pieces or of throwing it into the fire. 
 
 It is the soul gives beauty to the body. Let it once 
 cease to shine there, and all charm will have fled with 
 it. The regularity of feature, purity of lines, harmony 
 of proportion will remain, but this plastic beauty is only 
 the mirror in which veritable beauty was to be reflected 
 with life. 
 
 Material form has beauty only through the idea it 
 awakens. It is the sign of it and the announcement.! 
 
 * Plato, Cicero, St. Augustin. Evidently the beauty ot the form derives from 
 the beauty of the type; it borrows of it all it has of reality; and, although 
 the form distinct from the type does not depend on it in its material existence, 
 separated from the idea which gave it life, it resembles a body from which life 
 has departed. (Lamenais, Of Art and of the Beautiful.) 
 
 f The superficial beauty of the body shines when the soul is resplendent, bring¬ 
 ing hope of what is still better. (Maximus of Tyre, Serin. 10.) 
 
 I 
 
MEMOIRS OF A SERAPH. 143 
 
 If the idea is not produced, the sign is convicted of false¬ 
 hood—there is no veritable beauty. 
 
 When man finds, under the features thatcharmed him, 
 all of a sudden, egotism and baseness, will he continue to 
 find that physiognomy as beautiful ? 
 
 The spiritual nature of the devils is a magnificent pic¬ 
 ture of beauty ; but when, back of it, is seen malice, 
 hatred, the constant desire to hurt, every moral perversity, 
 how it repels !—what horrors ! 
 
 The reason is that deformity being the absence of 
 beauty due, the more perfect the beauty due, the more 
 its absence is felt, and the greater the ugliness.* 
 
 In representing the angel, Christian piety has often 
 been well inspired. 
 
 The religious artist has put aside all form in which 
 matter and sense dominate ; he would not have a body 
 without transparency and casting a shadow. 
 
 He has taken from matter and of the body what was 
 necessary to render it possible to grasp with the mind a 
 type which is all light, and which never appears except 
 luminous. 
 
 In this way he has been able to evoke the ideal, and 
 reproduce some traits of angelic beauty. 
 
 With golden hair, a pure brow, a sweet look, its 
 hands extended, its feet bare, its girdle of gold, this 
 beautiful angel, represented in flight, causes an image 
 still more beautiful to arise in the mind. 
 
 More delicate and subtle than the eye of the body, the 
 eye of the soul goes to the reality reflected in these ex¬ 
 terior symbols, and seizes there sublime intelligence, per- 
 
 * Privation of beauty due. (St. Thomas.) 
 
144 
 
 MEMOIRS OF A SERAPH. 
 
 ) " 
 
 feet purity, ardent love, complete detachment, prompt 
 obedience, touching goodness. He sees harmonized in 
 this wonderful visage, the innocent candor of childhood, 
 the virginal vivacity of youth, the masculine gravity of 
 mature age, the venerable majesty of old age—in a word 
 all the beauty, successive and diverse, of the four seasons 
 of human life. 
 
 It is thus that piety and genius, united in the artist of 
 pedilection,* who saluted us on bended knee before paint¬ 
 ing us, divine the character, permanent and as it were 
 eternal, of our beauty. 
 
 Our beauty, in effect, has nothing of a fleeting nature 
 in it ; it is constant and fixed ; it never tarnishes like the 
 passing brilliancy of a flower ; it knows no alteration nor 
 decline ; it is immortal as the divine rays that produce it. 
 The rays of our beauty have sprung from the face of 
 God, and adhere to it as the rays of the sun to their 
 centre.f 
 
 The unveiled view of a soul in grace would ravish man 
 with admiration.^ What impression would be produced 
 in him by the sight of an angel in glory ? Could he 
 bear it? No; he would die of joy.|| 
 
 But if God would deign to strengthen his vision or 
 soften the too vivid brilliancy of such beauty, what would 
 be his transports ! Wherever this angel might appear to 
 him, would not man exclaim, as in an ecstasy: 
 
 “ Oh ! how good it is to be here ! Beautiful angel, 
 leave us not ! ” 
 
 * Angelico da Fiesole. 
 
 t The angel is a mirror receiving, if it be lawful to say so, all the beauty of 
 God. (St. Denys, De Divinis Nominibus. 
 
 I Life of St. Theresa. 
 
 I Didst thou see the beauty of the holy angels as it is, thy heart would burst 
 for exceeding great joy. (Revelations of St. Brigit., Bollandists.) 
 
MEMOIRS OF A SERAPH 
 
 145 
 
 IX. 
 
 THE LIGHTS. 
 
 The glory with which we are penetrated inwardly and 
 clothed outwardly, unites a vivacity and sweetness that 
 cannot be expressed. It is uncreated light itself, com¬ 
 municating itself to us and crowning us.* 
 
 God shines forth in each one of us as a torch in pure 
 crystal. It beautifies it, absorbs it, makes it disappear, 
 and itself alone appears. 
 
 Eyes not made strong by transformation could not bear 
 the brightness of this glory ; they would be dazzled. 
 
 Daniel overcame the rage of lions, slew the monstrous 
 dragon, repressed the fury of a proud monarch. But 
 when Daniel found himself face to face with an angel, he 
 felt his strength fail, he fell prone on the ground, and 
 could scarcely rise, when the angel gave him his hand.f 
 
 A man still higher than Daniel in the divine intimacy 
 of God, an apostle, an evangelist, John the well-beloved, 
 sees an angel appear ; he could not imagine such 
 brilliancy except in the Divine Word, and falls prostrate to 
 adore him. The angel has to stop him with the words: 
 “I am not The One who is adored; I am like thee, His 
 servant.”^ 
 
 * The light of glory is a certain participation of uncreated and superessential 
 light. (Lessius, De Summo Bono, 1. 2, c. 8.) 
 
 f Daniel, c. 10, v. 9, 10. 
 
 I Apoc., c. 19, v. 10. 
 
 5 * 
 
146 
 
 MEMOIRS OF A SERAPH. 
 
 And yet neither John nor Daniel had seen the glory 
 of an angel fully unveiled. 
 
 If the least perfect of the angels were to show himself 
 in the brightness of his glory, on the heights of the firm¬ 
 ament, the stars would be eclipsed, and would disappear 
 in his light.* 
 
 Often we have made a reflection of our rays reach 
 man, projecting them through matter as a transparent 
 medium.f 
 
 They have shone in the midst of the night, bringing 
 fervor to the place of prayer, patience to prisons, joy to 
 solitude, safety on the brink of an abyss, hope at the 
 cradle, solace at the tomb*! 
 
 Sometimes a whole region has seen itself enveloped in 
 our light, appearing as if crowned with a heavenly halo.|| 
 
 The just soul, favored with our splendor, at once felt 
 itself full of calm, and admirable confidence ; it has found 
 in this the recompense of a difficulty overcome, and en¬ 
 couragement to overcome difficulties.§ 
 
 But when a wicked soul has perceived some one of 
 these darts of light, it has felt a strange thrill go through 
 it, and has at once yielded to grace or fled in affright. 
 
 The angel of darkness too, transforming himself into an 
 
 * The beauty of the just is compared to the beauty of the sun, which will be 
 seven times more splendid than now. (St. Anselm, De Similitud, c. 50.) 
 
 f Angels appear to you in the shape of men, because your hampered spirit 
 could not otherwise understand. (Book of Rev. of St. Brigit.) 
 
 Î The appearance of angels is wont to be most pleasant to those that love 
 them. (Procopius of Gaza, On Numbers.) 
 
 || I saw in spirit the whole island radiant with angels’ brightness, and all the 
 air to the zenith full of their brilliancy. (Liie of St. Columbanus, by Adamnan.) 
 
 I They affect the worthy with unwonted consolation, and bless them with 
 quiet of mind and spiritual joy. (Corderus, On Job, c. 4, v. 11.) 
 
MEMOIRS OF A SERAPH. 147 
 
 angel of light,* casts sometimes his glare ; but these 
 rays, not of earth, are much less of heaven. 
 
 They cause in souls troubles, agitation, anxiety, and 
 at the same time inspire pride, hypocrisy, hatred.f It is 
 by this sign and by these effects, that the prince of dark¬ 
 ness betrays himself. 
 
 We have another means of rendering our light percep¬ 
 tible to man, that has nothing material about it. We 
 
 cause it to shine in his interior, without the intermediary 
 
 * 
 
 of the body. 
 
 The soul then discovers a new world of beautiful real¬ 
 ity which it is powerless to describe but which makes on 
 it a deep impression, and gives knowledge superior to all 
 natural cognition. 
 
 When physical light appears in the morning, it causes 
 all objects of the universe to come out from the uniform¬ 
 ity of night, and clothes them with the thousand varieties 
 that distinguish them. 
 
 In like manner, when a ray from the face of an angel 
 falls upon the soul, every object in it is lit up, and ap¬ 
 pears in its value or worthlessness. 
 
 One dart of our beatific glory ever produces truth in 
 the mind, joy in the heart, strength in the will. 
 
 * St. Paul, 2, Cor., c. 11, v. 14. 
 
 t They involve in greater darkness and disturb the more, which is an evident 
 sign of their malignity. (Corderus, on 'Job, c. 4. v. 14.) 
 
148 
 
 MEMOIRS OF A SERAPH. 
 
 X. 
 
 PERFUMES. 
 
 When spring has anew given youth to the earth, be¬ 
 stowed new life upon it, and clothed it with new beauty, 
 choose, 0 my brother, a day beautiful and serene ; go 
 into the midst of a vast field, or of some rich garden. 
 
 There, in an atmosphere warm and calm, where the 
 aromatic plant gives out its balm, where the flower ex¬ 
 hales its perfume, where every branch contributes its 
 treasures—what a sweet mingling! 
 
 ’Tis but a feeble lingering of the ineffable odors which 
 rejoiced and strengthened, in the first days of the world, 
 the Well-Beloved of God! 
 
 In the paradise of delights, the flower, the plant, the 
 dew of the lawn produced, for the innocent pleasure of 
 man, perfumes which the breath of the winds brought 
 him from every side. 
 
 In each of these movements of the air, man drank in 
 pleasure with life. 
 
 But there is a perfume more excellent than those of 
 the first days. ’Tis that exhaled by the spiritual flowers 
 transplanted to the bosom of God, living of the divine 
 sap, and blooming in the divine atmosphere of glory. 
 
 Yes, the angels are divine flowers, exhaling a divine 
 perfume. 
 
 If the men who know best the flowers and plants of 
 the earth breathed this perfume, they would not know 
 
ME MO IB S OF A SERAPH. 
 
 149 
 
 to what to compare it, nor could they define it ; no ex¬ 
 pression would translate their interior delight ; they 
 would give themselves up to words of admiration. 
 
 This perfume is reserved to the enjoyment of pure 
 spirits and of souls. Often, nevertheless, the senses, 
 purified by long course of penance, sanctified by a com¬ 
 plete submission to the law, have received some emana¬ 
 tion of it. 
 
 We shook our wings, and the deserts, the hiding 
 places, the cells of piety, have been filled with it. 
 
 Holy souls have grown in the neighborhood of heaven, 
 and have been inundated with its delights. Many are 
 they who were able to have this sweet experience, in that 
 valley dear to Mary, where for so long a time we "made 
 our sojourn.* 
 
 Souls not yet purified by grace have felt an attraction 
 hitherto unknown, and found themselves transformed. 
 The angel of Cecilia spread around her chaste couch the 
 odor of heavenly roses, and Valerian was gained to 
 Christ.f 
 
 When one is on sea afar, and no land appears, how 
 agreeable and sweet, how encouraging and strengthening, 
 are the balmy breezes that come to him from his native 
 land ! 
 
 We love to leap from the happy shores of heaven, to 
 fly to meet travelers in straits, to bring them the per¬ 
 fumes from the lands they are seeking. 
 
 We spread around man those wholesome perfumes that 
 will preserve him from the poisons scattered in the air by 
 the hand of Satan. J 
 
 * The wonders of Laus, Diocess of Gap, by the Abbe Pron. 
 
 t Life of St. Cecelia, Bollandists. 
 
 Î They are the vines and the vineyards which impart their odor to every soul. 
 (Origen, Horn. 4.) 
 
150 
 
 MEMOIRS OF A SERAPH. 
 
 é 
 
 Without the perfumes of the angels, what soul would 
 resist the subtle infection with which the impure spirit 
 taints the heart? What germ of virtue would not perish 
 before budding.* 
 
 What, in fact, in the material world those hurtful ex¬ 
 halations are from which the senses shrink, and which 
 bring death to man, the odors of vice and the breath of 
 Satan are in the spiritual world.f 
 
 If in his state of glory, the angel was sensible to it, it 
 would be impossible to remain near a soul steeped in 
 crime and guard it.f 
 
 By an angelic privilege, the friends of God have been 
 able to recognize the condition of souls by their odor of 
 heaven or by the impure infection they give forth.|| 
 
 Souls once plunged into glory will spread around like 
 us sweet perfumes. They will bring with them that bea¬ 
 tific atmosphere which tells of heaven, as they brought 
 before the blessed atmosphere of holiness, telling of God 
 dwelling in them by grace. 
 
 Yes, on earth even, holy souls are like flowers or aro¬ 
 matic plants, spreading everywhere the good odor of 
 virtue. 
 
 ’Tis especially when they are ground by suffering, as 
 that of Christ or that of Paul, like the souls of the apos¬ 
 tles, of the martyrs, of all the saints, that their perfumes 
 
 * By the sweetness of heavenly odor they dispel the fetor of mortality and 
 corruption from them. (Origen, Horn. 4.) 
 
 f In the sight of the angels nothing is foul ; nothing gives an obscene odor but 
 vice and sin. (St. Peter Damian, Opus, c. 23.) 
 
 J This fetor and disgusting nausea of corruption very unwillingly and with 
 annoyance the angel bears, although he does not omit obedience, obliged by the 
 law of heavenly command. (Ibid.) 
 
 || St. Philip Neri, St. Catharine of Siena, St. Gentilis, St. Euthymius, St. Eu- 
 gendus. 
 
MEMOIRS OF A SERAPH. 151 
 
 affect more powerfully other souls, and heal their lan- 
 gour.* 
 
 When it shall have been renovated by glory, the body 
 too will have its perfumes. It often receives the first 
 fruits in the state of humiliation. How often has it not 
 happened that a body, just abandoned by the soul, has 
 exhaled a sweetness of odor that accompanies incorrup¬ 
 tion! The relics of the saints have frequently .been so 
 honored.! 
 
 The perfumes that bathe the plains of heaven will be 
 the inheritance of virtue embellished by glory. 
 
 On the banks of the river of delights, you will be like 
 us, pure souls, our sisters, flowers always fresh and full 
 of life, enriched with perfumes divine, and giving them 
 forth on every side around them. 
 
 * As spices give out a sweeter odor tlie more they are bruised, so Christ, the 
 apostles, martyrs, and all the saints, spread around a sweeter perfume of virtue 
 the more they were overcome and crushed by persecution and tribulation. 
 (Corn, a Lapide.) 
 
 f The delightful fragrance of heavenly perfumes wonderfully liquefying will 
 inundate the sense of smell. (St. Laurence Justinan; De Discipl., 1. 23.) 
 
 \ 
 
152 
 
 MEMOIRS OF A SERAPH. 
 
 XL 
 
 HARMONY. 
 
 An angel in the bosom of God, is a harmonious lyre ; 
 his faculties are the sonorous chords of the instrument ; 
 divine charity is the breath that sweeps the chords and 
 makes the lyre resound. 
 
 These living lyres of heaven recount together the 
 glory of God, His attributes, His works. The divine 
 perfections have no higher expression than our harmony.* 
 
 In heaven, harmony is our manner of praising God, 
 and that of enjoying Him. God the great, the unique 
 Artist, makes us Himself harmonious. Every vibration 
 He produces in us is a beatific thrill,f and every note 
 expressing love of Him flies from our heart to His heart. 
 The union of the elect and of the angels, in the bosom of 
 God, is the bosom of God become harmonious. 
 
 The material movements of earth never reach the ange¬ 
 lic lyre and never make it resound ; but it happens that 
 the sounds of the lyre find an echo in the organs of the 
 body of man and in the powers of his soul. 
 
 We sang above the cradle of the infant God ; we sing 
 by the side of holy souls, when God sends us to console 
 them m their afflictions, fortify them in their weakness, 
 and sustain them in their agony.J 
 
 * Like the chords of a harp well tuned, they resound through the church and 
 the hosts of heaven. (St. Andrew of Cæsaraea, On the Apocalypse.) 
 
 f Touch those most pure chords ; in heaven they give no sad sound. (St. An¬ 
 selm, Med. 13.) 
 
 X Lives of Saints Kigobert, Veronica of Binasco, Justina, Fursey, Prise», Gen- 
 ulphus, Theogenes, Martina and Maums. 
 
MEMOIRS OF A SERAPH. 
 
 153 
 
 The sacred oracles often recall to man our canticles 
 and our harmonies. They invite him to join in them in 
 heart and by voice, to seek in them the supplement to 
 his harmonies and chants. 
 
 Our concerted melodies elevate the soul that has the 
 happiness to enjoy them. They revive it, calm it, fill it 
 with courage, give it a foretaste of the delights of the 
 heavenly home, and make it long for them.* 
 
 The celestial harmonies heard by some souls on earth 
 are but a weak expression and a feeble echo of the 
 reality. 
 
 We take, in nature, matter delicate and subtle ; we 
 impress on it sonorous vibrations ; we render it harmoni-' 
 ous. The sounds that escape under our fingers are not 
 those of earth, nor are they at all those of heaven. 
 
 In his present state, man could not bear the intimate 
 and/interior accords of glory. 
 
 In the midst of his sufferings a soul said to God : “ No, 
 Lord ! I could not longer support such a trial. My cour¬ 
 age and strength would succumb. Hasten to me ; come, 
 free me from the pressure that grinds me down.” 
 
 An angel appeared and with his lyre drew forth one 
 of those notes that ravish the elect in their happy land. - 
 “Enough! Enough! or I die!” cried the soul. The 
 feeling of pleasure experienced was so lively that if the 
 angel had continued, the soul would have burst the bonds 
 that retained it, and flown far from earth. 
 
 * O what music ! 0 what sweet and soothing harmony ! Who could tell of 
 the modulated strains of such great chants ? If the concert of human voices, of 
 chords and of organs, invented and carefully sought out by men, so delights and 
 carries us away in this life, what will that music do which not human skill but 
 angelic industry has called into being?—which does not sound exteriorly 
 through the bodily voice, but is sweet to the affections interiorly, certainly the 
 sweeter the more within us. (St. Thomas of Villanova, Se-rm. on St. Michael. 
 
154 
 
 MEMOIRS OF A SERAPH. 
 
 The sweetness and charm of the angelic voice have 
 been described as well as human language could in a 
 pious legend. 
 
 A monk had gone into a forest, he had come to medi¬ 
 tate and pray, uniting himself to the morning chaunt of 
 nature. 
 
 Suddenly a little bird presented itself, brilliant in 
 color, graceful of form, giving forth a celestial harmony. 
 Ravished in ecstasy, the monk approaches, goes towards 
 the bird that flits away, follows it farther and yet 
 farther, finally stops. He listens, and cannot cease to 
 listen. It seems to him the days no longer fly, that time 
 has suspended its course, that a happy eternity begins; 
 he thinks himself in heaven. 
 
 Finally the bird all at once disappears. The monk 
 having listened yet longer, thinking he still heard it, 
 slowly went his way back to the monastery. 
 
 But what? Can he have been the play of a dream? 
 Where are the well-known paths? Whence those im¬ 
 mense trees? How those walls seem grown old! 
 
 He enters; asks in vain; vainly tells his name. He is 
 unknown, in the midst of those unknown to him. A 
 monk of his name once dwelt in the monastery ; but the 
 archives attest that he disappeared one day in. the forest, 
 and that, since then, three centuries have gone by.* 
 
 Called to be as harmonious as wè are, the/demons have 
 strayed from their end. Those lyres, so perfect in 
 themselves, resound now only with the accursed notes of 
 pride, hate, envy, and of every criminal aspiration. 
 What discordant sounds ! What frightful confusion ! 
 
 And human souls! Are they not too lyres of sonor- 
 
 * Legend of Brother Alphius. 
 
 i 
 
I 
 
 MEMOIRS OF A SERAPH. 
 
 155 
 
 ous chords? Some, tuned by the rightfulness of their in¬ 
 tentions, open to the divine breath, and begin, in unison 
 with us, the harmonies they will continue more perfectly 
 in their home. The others, alas! animated only by the 
 blast of impure passion, imitate the brutal notes of Satan, 
 and mingle in the disaccord of hell. 
 
 7 
 
 \ 
 
 t 
 
 
 / 
 
/ 
 
 156 MEMOIRS OF A SERAPH. 
 
 XII. 
 
 FULL POSSESSION. 
 
 Like faith, hope has disappeared. It has vanished in 
 the possession of its object. How still hope, when already 
 we possess? 
 
 As God had promised us, as we expected of His word 
 and of his favor, He has given us Himself as our recom¬ 
 pense. He is our property, our riches. 
 
 We possess Him no longer in an imperfect manner. 
 Everything in Him is ours, and we enjoy everything in 
 Him. His light, His delights, His power, His mercy, 
 form our treasure: We enjoy God as truly as he enjoys 
 Himself. ’Tis the same object producing in Him infinite 
 happiness, in us a happiness such as is compatible with 
 our condition as creatures. 
 
 We possess God better than any good will be possessed 
 out of Him ; we possess not superficially, but entirely in 
 Himself, in His infinite value. 
 
 God has given our power of enjoyment an energy and 
 sensibility that surpass all conception. Our faculties 
 transformed, our whole life rendered perfect, the enjoy¬ 
 ment is pure and complete. It is an ineffable delectation 
 resulting from the sentiment of beauty and of the divine 
 goodness. 
 
 The artist seeks beauty in the arts ; he passes his life 
 in gathering its features together; he sacrifices his goods, 
 his time, his repose, to procure for himself the pleasure 
 of one day seeing it less imperfect. 
 
157 
 
 I y 
 
 MEMOIRS OF A SERAPH. 
 
 When he has realized his masterpiece, when he has 
 seen some rays of the ideal that floated before the eye 
 of his genius, he experiences an enjoyment which a soul 
 less richly endowed than his could not conceive of. It is 
 rapture that borders on ecstasy. 
 
 Make this passion for beauty a thousand times more 
 lively ; suppose the features of the beautiful a thousand 
 times more perfect: does it not seem to you there must 
 be plenitude in possession and enjoyment? 
 
 But at what a distance from the divine' reality will al¬ 
 ways be human imagination and suppositions ! 
 
 Take a heart elevated above the common condition by 
 the sublime passion of doing good. Let a generous 
 nature have prepared it for the operations of grace ; let 
 grace come, dilate it, and fire it with a superior love ; 
 let all the physical and moral mysteries of the world offer 
 themselves to its eyes—what emotion ! what anguish ! 
 
 Put at its disposal the treasures from which it is 
 granted it to draw at will—what a thrill I wdiat transport ! 
 
 This delight in the exercise of goodness will be never¬ 
 theless limited and finite. Even the heart of a Vincent 
 de Paul could not furnish to the world the image of the 
 rapture produced in heaven by the possession of goodness 
 and of charity. 
 
 See one of those souls whom the dart of divine love 
 has wounded. It seeks only God, it wants only God. 
 It despoils itself of everything; it experiences pain un¬ 
 speakable, at the sight of an offence to God. Sometimes, 
 listening only to the love of penance, it resigns itself to 
 the length of its exile ; sometimes, yielding to a desire of 
 contemplation, it aspires to a dissolution of the body. 
 Who will give it to break its bonds, to fly far from the 
 earth, to see its Well-Beloved, to possess Him! 
 
158 
 
 MEMOIRS OF A SERAPH. 
 
 In the midst of darkness, a halo of light is formed ; 
 the Redeemer appears, covered with wounds, bathed in 
 Ilis blood, borne down by His cross. He says to this 
 soul: “Behold me! I am thine.” Express, if you can, 
 the effects of such a favor I 
 
 And still, what imperfection! God gives Himself 
 wholly ; but to receive Him as He gives Himself, the 
 transformation of glory is needed. 
 
 On earth', neither the possession of material goods, nor 
 that of beauty, nor that even of the supernatural treas¬ 
 ures of grace, are perfect possessions. The object es¬ 
 capes us always by some w T ay. It never allows itself to 
 be held entirely and enjoyed. Full enjoyment by full 
 possession is one of the great mysteries of heavenly hap¬ 
 piness. 
 
 This mystery is accomplished by an admirable and 
 wonderful operation: the continual union of desire and 
 of enjoyment. The Incarnate Word has said: “The 
 angels see the face of my Father who is in heaven.” 
 His highest representative on earth, the prince of the 
 apostles, will say: “The angels aspire to contemplate 
 Him.”* 
 
 This double revelation gives us the secret of the di¬ 
 vine delights. The desire brings into enjoyment a life 
 that forestalls all disgust; enjoyment imparts to desire a 
 satisfaction that eliminates trouble and anguish, f 
 
 What fulness in enjoyment! What vivacity in desire! 
 But the union alone of desire and of enjoyment gives 
 perfect happiness. 
 
 * Matt. c. 18, v. 10. St. Peter i, c. 1, v. 12. 
 
 f That there may be no anxiety in desire, those desiring are sated; lesl there 
 there be in satiety disgust, those sated still desire. (St. Gregory, Morals, 1.18, c. 
 27.) 
 
MEMOIRS OF A SERAPH. 
 
 159 
 
 XIII. 
 
 CONFIRMATION. 
 
 Among the sentiments that make our hearts beat 
 in the bosom of God, there is one which dominates all 
 the others, and gives them an infinite sweetness: it is 
 the absolute certainty of never losing the possession of 
 God.* ^ 
 
 This possession could be lost only by infidelity. Now, 
 as a recompense for our past conduct we have been placed 
 in the impossibility of becoming unfaithful. We shall 
 never be able to offend God, nor cease to be acceptable 
 to Him. Eternity has put its inviolable seal upon the 
 union we contracted with Him in time.f 
 
 We are at the end of our journey, we shall not be 
 sent back on the way ; we have reached the shore, and 
 shall not be driven out into the midst of the waves ; we 
 are under protection, and shall not again become the sport 
 of the tempest; we possess the crown, and we shall not 
 have to give battle anew. 
 
 This assurance establishes us in unalterable repose. It 
 is the fruit and the recompense of the one apprehension 
 we had in the day of trial, 
 
 * It follows that perfect beatitude requires not only vision, love and enjoyment, 
 hut also the perpetuity of these, and the knowledge of such perpetuity. (Lessius 
 De Summo Bono, 1. 3, c. 9.) 
 
 f Though changeable by nature, they were made unchangeable by grace. 
 Stable-and sure of never losing their happiness, they enjoy God, in the contem¬ 
 plation of whom they are happy. (St. Fulgentitis, De Trinitate, c. 8.) 
 
160 
 
 MEMOIRS OF A SERAPH. 
 
 Our will has been confirmed in good, and could not be 
 turned from it. It is penetrated, like iron by fire, as 
 crystal by light. It is identified with good ; good is its 
 element. 
 
 Our will directs itself to God, source of perfect happi¬ 
 ness, as that of man, still in his journey towards good in 
 general. Just as it is impossible for man not to desire 
 happiness, it is impossible for us not to seek happiness at 
 its true source. The same inclination takes us to happi¬ 
 ness and to God.* 
 
 For those who have once contemplated God, He is an 
 irresistible loadstone that draws and fixes them. From 
 the moment hearts approach Him, they find themselves 
 subjected to a sovereign attraction, and cannot think of 
 flying.f It would be necessary to show them elsewhere 
 a more excellent object, one more beautiful, better than 
 God. 
 
 Bid the star rush from its orbit, the stone fall far from 
 its centre, the flower seek another place than its stem, 
 the child refuse its mother’s breast 
 
 We are kept in the bosom of God by the bonds of His 
 ineffable amiability. Indissolubly united to perfect good, 
 we are incapable of any evil. We are as impeccable as 
 God Himself, who thinks, acts, and lives in us. We are 
 not at all so by nature ; but by reason of our union with 
 Him. In this union our weakness has disappeared, as 
 rust from iron. 
 
 • \ 
 
 * The angel seeing God has the same kind of relation with Him that any one 
 not seeing God has to ordinary good. (St. Thomas 1, q. 62, art. 8.) 
 
 f The more perfect and the more endowed with charity, the more powerfully 
 are they drawn, and most powerfully of all the soul of Christ. (Lessius, De 
 Summo Bono, 1. 2, c. 13.) 
 
 J The angelic will reaching its centre, which is God, is rendered fixed and im¬ 
 movable by weight of love. (Albertus Magnus, p. 1, q. 6, art. 3.) 
 
MEMOIRS OF A SERAPH. 
 
 161 
 
 Far from being taken from us by the happy impossi¬ 
 bility of its leading us to evil, our liberty has been ele¬ 
 vated to its highest degree. The impossibility of pro¬ 
 nouncing any false judgment does not diminish the intel¬ 
 ligence ; it strengthens and perfects it. 
 
 In full possession of the One alone desired of us, we 
 feel that we shall always thus possess Him. This feel¬ 
 ing reunites in our hearts all the delights of a happy 
 eternity. 
 
 A continual and immense lamentation mounts from 
 earth to our ears. It is the sighing of loving souls who, 
 experiencing their weakness, give forth their apprehen¬ 
 sions and their fears. 
 
 They love God—will they love Him always? There 
 was a time when they had forgotten Him! And even 
 should they have always lived in innocence, they could 
 still fall away from it! ' 
 
 Their most ardent vow, their most fervent prayer, is 
 what the Incarnate Word has put on their lips: “Deliver 
 us from evil !” 
 
 What transport, were it suddenly revealed to them 
 that they had been confirmed in grace! What more 
 lively transports still did they feel themselves confirmed, 
 as we are, in the perfect love of God, by the union of 
 glory. 
 
 This assurance makes the future of our eternity shine 
 with a far more beautiful lustre, in our eyes : it drives 
 from the pure gold the last atom of alloy; it renders our 
 delight sweet, vivid, pure to the full. 
 
 In heaven is repeated without ceasing the sweet ex- 
 6 
 
162 
 
 MEMOIRS OF A SERAPH ,. 
 
 pression uttered on earth by trusting souls : “ I possess 
 Him, I hold Him, I will never let Him go.”* 
 
 The noble heart of the apostle had experienced a fore¬ 
 taste of this delight, when, in the midst of his temptations, 
 of his anguish, of his perils, he cried out: 
 
 “I am certain that neither death, nor life, nor angels, 
 nor principalities, nor powers, nor things present, nor 
 things to come, nor strength, nor height, nor depth, nor 
 any creature, can separate me from the charity which is 
 in Christ Jesus, our Lord ! ”f 
 
 Had the seraphs to undergo the same trials, would 
 they have other sentiments?—would they use other 
 language ? 
 
 * I seized him, and I will not let him go. (Cant., c. 3, v. 4.) 
 f St. Paul, Rom., c. 8, v. 38, 39. 
 
4 
 
 MEMOIRS OF A SERAPH. 163 
 
 XIY. 
 
 ACCIDENTAL BEATITUDE. 
 
 The beatitude caused in us by the possession of God 
 is a beatitude essential and permanent, that does not ad¬ 
 mit of increase.* 
 
 But the beatitude produced by the sight of events oc¬ 
 curring on earth, is accidental and variable, increasing 
 each day. 
 
 The graces we have taken to our brethren on earth 
 are as seed sown in their hearts. We shall follow with 
 interest their germination and development. The beauti¬ 
 ful actions they perform are the harvest that crowns our 
 hopes. 
 
 We follow through the ages the transmission of heav¬ 
 enly gifts, and we assist at the change of spirits and of 
 hearts. 
 
 Nothing that passes on earth is foreign to us. The 
 spectacle of events that transpire is for us a source of 
 continual joy. 
 
 By an admirable disposition of His goodness, God has 
 rendered us accessible to every joy, and has placed us 
 above all feeling of sadness or grief. 
 
 The evil we see we disapprove, we detest, and we 
 unite with God in the justice and mercy of which the 
 
 * The good angels cannot merit or advance in beatitude. (St. Thomas, 1, q. 
 62, art. 9.) 
 
164 
 
 MEMOIRS OF A SERAPH. 
 
 I 
 
 guilty in turn are the object; but our happiness is not 
 thereby affected.* 
 
 The lament and tears that human language gives us, ex¬ 
 press not what we feel in reality, but what we should feel, 
 were we subject to sorrow. On that account, this language 
 has nothing contrary to truth. We approve it, and often 
 even suggest it.f 
 
 Our accidental beatitude increases in proportion as 
 happy events occur under our eyes, especially those in 
 which we take part personally ; but there is no suffering 
 or sadness in reality at the sight of untoward events. 
 
 The development of the life of grace, the increase of 
 the mystic body of the Redeemer, the combats and tri¬ 
 umphs of Holy Church, the universal flowering of virtue, 
 the mysteries and the wonders of the Precious Blood, the 
 continual apparition of new souls, new generations, new 
 voices united to our own, new hearts one with our 
 hearts ; this is what produces and perpetuates our acci¬ 
 dental beatitude.J 
 
 This beatitude is not the effect of new merit, for in 
 heaven we merit no more ; it is the fruit of essential be¬ 
 atitude. || 
 
 It will increase till the day of general judgment, and 
 will receive its fulness at the coronation of the last of the 
 elect.§ 
 
 * As God himself, although he sees them all, and loves Himself move than He 
 is loved by the angels, is not saddened by these offenses. (Suarez, 1. 6, c. 20, 
 n. 12.) 
 
 f Whence these modes of speech of the saints are to be understood metaphori¬ 
 cally : as too much feeling is wont to be attributed to God, to signify charity 
 towards man, and how much impiety displeases Him. (Suarez, ibid.) 
 
 Î This joy pertains to accidental reward. (St. Thomas, i, q. 62, art. 9.) 
 
 8 The aforesaid joy is acquired by' virtue'of beatitude. (Ibid.) 
 
 I It can increase to the day of judgment. (Ibid.) 
 
MEMOIRS OF A SERAPH. 
 
 165 
 
 XV. 
 
 THE DEGREES. 
 
 The great and common dwelling-place 18 
 
 bosom of God.* But in the bosom of God there are 
 special mansions. The circles of glory or beatific spheres 
 that have received us, are infinite in number and infin¬ 
 itely varied, f 
 
 The stars sown in the firmament of glory, when we 
 came, are not of the same size, nor do they shine with 
 the same brillancy. Their beauty and light differ.$ 
 
 Grace having been proportioned, in each angel, to the 
 excellence of his nature, and correspondence to that grace 
 having been perfect in all, it results from this that, in all, 
 glory itself is proportioned to nature and to grace. 
 
 Our beatific degrees extend to all kinds of perfection. 
 The spirits most perfect in one point are the most perfect 
 in every respect ; they are the master-pieces of nature, 
 of grace, and of glory. 
 
 The glory of human souls will not be proportioned, as 
 ours is, to the excellence of their individual nature ; it 
 will be proportioned to their merits, and these merits will 
 be of every degree, from that of the child, that brings 
 with it its baptismal innocence only, to that of the hero 
 
 * God liimself is the greatest mansion of blessed spirits. (St. Bern., Consid., 
 
 1 . 1 , c. 1 .) 
 
 t St. John, c. 12, v. 2. 
 
 Î St. Paul, 1, Cor., c. 15, v. 41. 
 
 / 
 
166 
 
 MEMOIRS OF A SERAPH. 
 
 of fidelity, who comes with a century of strong and 
 patient virtue.* 
 
 We see God immediately, and we possess Him as He 
 is with His infinite perfection ; but this sight, this pos¬ 
 session, and the happiness they produce, vary according 
 to our respective capacity, which is not infinite. Always 
 the same in its object, celestial beatitude has degrees in 
 the one who possesses it. These dëgrees consist in the 
 extent and intensity of possession.! 
 
 Each one of the elect is perfectly satisfied. No one 
 envies those superior to him. If the delight of the in¬ 
 ferior is less, it is because he has less capacity to compre¬ 
 hend God, who gives Himself to him as He does to the 
 highest spirit. Since the time of our transformation, 
 our faculties are filled with the delight we feel. 
 
 Like a number of golden vases, our hearts had been 
 ranged on the bank of the river of delights. Plunged 
 all together to the bottom of the river, they have not all re¬ 
 ceived an equal amount of the divine element, because 
 they have not an equal capacity ; but with the most deli¬ 
 cate feeling, no one could be jealous of the greater amount 
 he sees in the others. Environed and filled with the 
 beatific element, he feels in himself no void to be made up. 
 
 In the edifice of the holy city, each living stone feels 
 itself made for the place it occupies, and aspires to no 
 other. It is united to the stones that surround it by the 
 unchanging cement of love. 
 
 * Thus the Fathers against Jovinianus, who thought virtues equal, and like¬ 
 wise the reward in heaven. (Corn, a Lap.) 
 
 f The faculty of serving God belongs to the intellect by the light of glory 
 which in a certain way renders the intellect deiform ; whence the intellect 
 which most participates of the light of glory, will see God more perfectly. That 
 being will more participate of this light of glory, who will have more charity. 
 (St. Thomas, i, q. 12, art. 6.) 
 
MEMOIRS OF A SERAPH. 
 
 167 
 
 Far from marring in us our happiness, this inequality 
 is a new source of it. It is one more beauty in heaven, 
 and one means more of praising God. 
 
 When I contemplate a most perfect spirit, I feel my¬ 
 self new ravished at seeing God blessed, loved, glorified 
 in a more perfect way. 
 
 Or rather, it is I who love, bless and glorify more per¬ 
 fectly. By charity every celestial good ceases to be an 
 exclusive possession, and becomes the part of all.”* 
 
 Does a child well born suffer in seeing his brother 
 give his father more joy than he can himself? Without 
 doubt, no ; but he is filled with pleasure, and joins in the 
 feeling of all with all the vivacity of his filial piety. 
 
 What joy, 0 Lord! to see hearts more ardent in Thy 
 love, voices more pure in Thy praise, creatures more ex¬ 
 cellent to give Thee honor ! In my zeal for Thy glory, I 
 take all these benedictions, all these acts of adoration of 
 heaven, and with an energy that carries me beyond and 
 above myself, I present them as coming from me, and as 
 my personal offering. 
 
 Master-piece of celestial concord ! I do not live more 
 in myself : I live in each of my brethren, and each one 
 of them lives in me. I am no longer one ; I am the 
 multitude ; I am thousands of angels, and the thousands 
 of angels, with their multitude, are one. Admirable 
 unity ! Multiplicity not less worthy of admiration ! f 
 
 * By charity it comes about that what each one has is common to all. In this 
 way he too himself possesses when he loves in another what he has. (St. Aug.) In 
 that heavenly country nothing is possessed by each one apart. In many mansions 
 there will be concordant diversity of rewards, because so great a power of love 
 associates us in that peace, that what each one will not have received in himself, 
 he exults that he has received in another. (St. Greg, the Great, Morals, 1.4, c. 31.) 
 
 f Nothing is to be compared to concord, for one is, as it were, multiplied ; if 
 two or ten be concordant, one is not one, but each one is multiplied, and you 
 will find one in ten and ten in one. (St. Maximus, On Fraternal Charity .) 
 
BOOK FOURTH. 
 
 OUTPOURING OF DIVINE GOODNESS UPON 
 THE ANGELS IN THEIR MISSIONS. 
 
 t S s 
 
 I: 
 
 i 
 
 PERPETUITY OF THE STRUGGLE. 
 
 It was not enough, 0 my God ! to communicate to us 
 Thy interior treasures ; in the excess of Thy bounty, 
 Thou hast willed to make us share in Thy exterior glory, 
 in establishing us as the defenders of Thy cause. 
 
 The battle given between the good and the bad angels 
 is to continue under another form and be perpetuated 
 through the ages. The angels and the demons will 
 always be face to face, and at war. The struggle will 
 end only at the last judgment.* 
 
 After their common trial, God willed to bring back to 
 the general plan of His Providence angels and demons. 
 His wisdom will find the secret how to make evil itself 
 serve the beauty of the whole.f 
 
 The interests of His glory, those of the Incarnate 
 Word, of Mary, of man, of every creature, are the ob- 
 
 * The stiife bet ween the angels begun in heaven, was not wholly finished there, 
 but in this world tor the salvation of man it has been begun anew, or renewed, 
 and lasts to the end, when it will rage the most actively. (Suarez, 1. 6, c. 10, 
 n. 27.) 
 
 t Evils brought back to order tend to the ornament of the universe. (St. 
 Aug., Of Order, 1. 2, c. 4.) 
 
 ( 1(58 ) 
 
MEMOIRS OF A SERAPH. 169 
 
 V 
 
 jects concerning which this war is waged. The eternal 
 triumphs of justice and of mercy will be the result. 
 
 The same adversaries are in conflict as in the first day : 
 Lucifer and the rebels—Michael and devoted hearts. Far 
 from relenting, the ardour that animates them only goes 
 on increasing. 
 
 In seeing God face to face, we conceive a love ever 
 more inflaming, a zeal ever more active. 
 
 In undergoing the rigors of His justice, the demons 
 feel again a hatred more energetic, and form designs yet 
 more wicked. 
 
 But the conditions of the struggle ,have changed. 
 Whilst the devils have nothing but their natural powers, 
 we have, from the state of glory, a virtue before which 
 they are naught but weakness. 
 
 We should have strength sufficient to chain them all up 
 in an instant, and reduce them to absolute impotence. 
 If w T e do not do it, it is because divine wisdom has de¬ 
 cided that we limit ourselves to repressing their malice, 
 permitting them to exercise it in a certain measure. 
 
 Representing the justice and goodness of God, w r e 
 procure His glory constantly, and He honors us con¬ 
 stantly in senc|ing us to fight in His name against the 
 hostile legions. 
 
 We shall ever be grateful to Thee, 0 my God, for the 
 happiness we experience in giving battle to these whom 
 we hate, and in defending those we love with Thy love. 
 
 I shall ever remember the moment that followed the 
 sovereign judgment and its execution.’ 
 
 The Divine Word called together His armies and 
 made them appear in the magnificent order they will 
 preserve for eternity. 
 
170 
 
 MEMOIRS OF A SERAPH\ 
 
 He entrusted to each choir the mission destined for it 
 before all time, and in view of which it was created. 
 
 Each is solemnly invested with the rights and powers 
 which will be its honor and its joy. The distinction of 
 which it is the object will perpetuate the memory of its 
 beautiful conduct in the first combat, and will be the 
 pledge of future victories. 
 
 The numbering of God’s armies and their review, at 
 the moment they are going to throw themselves anew 
 upon the enemy and fight, is one of the most beautiful 
 spectacles that heaven offers. 
 
 How that soul would be ravished to whom it might be 
 given me to present some picture of it! 
 
MEMOIRS OF A SERAPH. 
 
 171 
 
 * 
 
 II. 
 
 THE PRINCE OF DARKNESS. 
 
 Before considering the great army of God in its 
 majesty, let us cast a glance on that of Satan, and on the 
 allies the human race will furnish him. 
 
 When the rebellious spirits were precipitated into the 
 abyss, no one was excepted. 
 
 But, by a special design of God, a certain number 
 were enabled to come out from it, and spread abroad in 
 the atmosphere of the earth, to concur, against their in¬ 
 tent, in a great work of Providence. * 
 
 Lucifer had this liberty at first; but after he had 
 tempted Christ, inflamed the heart pf Judas, armed the 
 hands of the executioners, consummated the deicide, he 
 was anew chained in his dungeon, and he will not be 
 permitted to leave it before the end of time.f 
 
 There Lucifer tries to imitate God against God, and 
 sends, too, his angels. | Like a brigand-chief, wounded 
 and held down by pain, he charges his inferiors to com- 
 
 * A twofold place of punishment is due the devils : one by reason of their fault, 
 and this is hell ; the other, on account of the tempting of men, and thus is the 
 darkened air their due. (St. Thomas, i, q. 64, art. 4.) It is moss certain that a 
 multitude of demons dwell in this air. (Suarez, 1. 8, c. 17, n. 7.) 
 
 f Of Lucifer only is it most certain that he was bound by the power of Christ, 
 in a local and corporal hell. (Suarez, 1. 8, c. 17, n. 9.) 
 
 Î Demons, imitating angelic legions, call themselves legion ; indeed imitating 
 and rivaling God Himself, who is called the Lord of sabaoth, that is, of armies 
 and of angelic legions. For Lucifer is the ape of God. (St. Gregory of Nyssa.) 
 
k 
 
 172 MEMOIRS OF A SERAPH. 
 
 mit the robberies he cannot carry out himself, and con¬ 
 tinues to direct them.* 
 
 He does not send them all out at once, but by turn. The 
 same ones are not always retained, nor sent out always. 
 They succeed each other in hell to torment the damned, 
 on earth to tempt the just, f 
 
 All have preserved the first aspirations of their pride, 
 all covet the honor due to God. There is nothing they 
 will not do to obtain it. Each wants to be the centre of 
 all, and attract all to himself. J 
 
 The principal chiefs, under the name of false divinities, 
 will blind peoples and make them violate the most sacred 
 laws of nature. The oracles of these divinities are only 
 the discourse of demons, and give rise but to error. 
 
 Never will man suspect the monstrous mass of false¬ 
 hood given out by Satan and his agents, under the name 
 of Ammon in Libya, of Jupiter at Dodona, of Apollo at 
 Delphos, of Trophonius in Bœotia, of Branchides in 
 Ionia—under an hundred names, and in an hundred places. 
 
 In these caverns and temples, on these tripods and 
 altars, are to be found always the same characteristics 
 of Satan—always lust and cruelty. ’Tis there impure 
 vice will reach its last degree of infamy. 
 
 ’Tis there he who was a murderer from the beginning,|| 
 may bathe at his ease in blood and tears. There are 
 
 * St. Vincent Ferrer, Sermons.) 
 
 I 
 
 fit seems far more probable that no demons are always bound in hell, nor 
 that others are so in this air that they never go down into hell, but that they 
 are alternately in these peaces. (Suarez, 1. 8, c. 17, n. 2.) 
 
 X So proud are they that they industriously seek to have paid them the divine 
 honor and religious service which they know is due to God, and this as much 
 as they can, and with all they can work upon. (St. Aug., City of God, 1. 9, c. 20.) 
 
 || St. John, c. 8, v. 44. 
 
MEMOIRS OF A SERAPH. 
 
 173 
 
 immolated feeble old men, generous warriors, unhappy 
 slaves, poor widows, young virgins, little infants torn 
 from the breast, often given to destruction by their own 
 mothers. 
 
 And all this under the sacred veil of religion ! To de- 
 " stroy souls, a thousand more lives he requires than would 
 be needed to save them. ’Tis thus Satan parodies the 
 divine work.* 
 
 The demons have kept the natural hierarchy they had 
 
 *> i 
 
 before the fall. But this subordination does not proceed 
 from any feeling of charity, of justice, or of order; it 
 comes from the calculation of their malice, f 
 
 Far from contributing to the good of their superiors, 
 their pre-eminence aggravates their torments and renders 
 their situation more intolerable, f 
 
 Leave to go out from the place of punishment for a 
 moment does not at all free the devils from their suffer¬ 
 ing. They take their hell with them and feel every¬ 
 where the pains of fire as well as those of malediction. || 
 In vain they traverse the air, plunge into the forests, 
 take refuge in barren places, go over the earth and sea ; 
 nowhere do they escape divine justice. Ask one of these 
 
 * He arrogated to himself divine honors, and filled the temples of the pagans 
 with all the demons, and persuaded the offering of sacrifices to himself. (St. Aug., 
 on Ps. 96.) The devil filled the whole world with his lying divinity. (Tertull., 
 Against ALircion , c. 17.) 
 
 f The concord of the devils is not from the friendship they have among them, 
 but from common wickedness, by which they hale men, and abhor the justice 
 of God. (St. Thomas, i, q. 109, art. 2.) 
 
 Î That the inferior are subject to the superior, is not for the good of the su¬ 
 perior, but rather for their ill ; because since to do evil pertains rather 10 mbery, 
 to preside in evil is to be still more miserable. (St. Thomas, i, q 1 09 a t 2.) 
 
 !l They carry the fire of hell with them, wherever they go. (St. Thomas, i, q. 
 64, art, 4;) 
 
î 
 
 174 MEMOIRS OF A SERAPH. 
 
 » l 
 
 spirits where is hell—“ Everywhere I am,” will be his 
 answer. 
 
 The demons seem comforted when they do evil, or 
 cause it to be done ; but they are not. In spite of bursts 
 of sinister laughter which resound in the darkness, and 
 in spite of all their demonstrations, they find no true 
 joy ; for them everything is bitter deception. They are 
 like the senseless man who thinks himself on the point of 
 being content in exciting a passion, the violence of which 
 tortures him. 
 
 A joy so fleeting, so accidental, so empty, diminishes 
 in no way the essential and permanent pain of reproba 
 tion.* 
 
 Lightning dazzles, but it only renders more oppressive 
 the darkness of night. In like manner the pretended 
 joy of the demons serves to render more exructiating 
 and intolerable their punishment. 
 
 Greater in a far different sense than the joy of pos¬ 
 sessing a soul, is their pain when one escapes them. 
 
 Nothing can equal their torments under the exorcisms 
 of the church. It is like a new fire which seizes on 
 them, and makes them cry out frightfully.f Still how 
 they show themselves tenacious and slow to leave ! 
 
 At the last judgment all the evil spirits will appear 
 just as the souls that are damned ; all will come to hear 
 their last and solemn sentence.f 
 
 After the judgment there will be no leaving hell, no 
 
 * Tins joy is not true, but apparent, when their desire is fulfilled. (St. Thomas.) 
 
 f “ I am burning ! I am burning ! ’ ’ exclaimed a devil in exorcism. (Life of St. 
 M. Magi, del JPazzi, Bollandists.) 
 
 J They will be judged by judgment of retribution, with reference to the evil 
 deserts of men whom they tempted, to deserve punishment. (St. Thomas, i, q. 
 89, art. 8.) 
 
 \ 
 
 r 
 
MEMOIRS OF A SERAPH. 175 
 
 diversion from the uniformity of torment. It will be 
 misery in every way consummate.* 
 
 The prospect of this causes them continual terror. 
 The wicked spirits, cast out one day from a possessed 
 man by our Saviour, thought they were going to be 
 thrust back into the abyss. In consternation, they asked 
 to be allowed to enter into a herd of swine.f 
 
 Into the bodies of swine ! They who did not find 
 sufficiently elevated the thrones offered them in the 
 bosom of light! 
 
 Such is the present condition of the unhappy spirits 
 ranged under the standard of revolt. Such is the army 
 of Satan, an army without God. 
 
 The angels of this army, all angels of darkness, seem 
 not to see except in the night. They avoid the day¬ 
 light, and never fight face to face, openly. In every¬ 
 thing, everywhere, always, Satan and his agents keep the 
 tortuous ways of the serpent, and carry on their work by 
 ruse and surprise. 
 
 * After the day of judgment all the bad, men as well as angels, will he in he'll. 
 (St. Thomas, i, q. 64, art. 4.) They will experience misery in every way consum¬ 
 mate. (Suarez, 1. 8, c. 15, n. 16.) 
 
 f St. Luke, c. 8, v. 31-32. 
 
176 
 
 MEMOIRS OF A SERAPH. 
 
 ' III. 
 
 THE ALLIES OF SATAN. 
 
 The army of Satan will recruit among men allies 
 worthy of it. There are some who merit to he made 
 chiefs of it, and who, like Satan himself, will be called 
 antichrists. 
 
 What treasures of hate, of hypocrisy, of cruelty, will 
 not Satan amass in the famous wicked men of each age! 
 
 By the antichrists of violence he will shed torrents of 
 blood, take thousands of lives, fathom the depths of suf¬ 
 fering. 
 
 By the antichrists of heresy he will taint the holy light 
 itself, propagate error, tear from the arms of the Church 
 entire peoples. 
 
 By the antichrists of the pen, he will flood cities and 
 country districts with blasphemy, corrupt innocence, 
 destroy the moral sense, make falsehood and vice domi¬ 
 nant everywhere. 
 
 By the antichrists of hypocrisy, he will oppress con¬ 
 science under pretext of protection ; interdict the bread 
 of life to young souls ; render darkness obligatory, under 
 the name of light. 
 
 By the antichrists of secret societies, his agents of pre¬ 
 dilection, he will procure the profanation of churches, the 
 overturning of altars, the annihilation of the work of Christ. 
 
 The life of the Church, aided by the holy angels, will 
 be but one heroic struggle of her children against anti¬ 
 christs, men and demons. 
 
MEMOIRS OF A SERAPH. 
 
 17T 
 
 At the end of time all these antichrists will be per¬ 
 sonified in one, who will have the malice, the hate, the 
 perversity, the power of all. He will be not only an 
 antichrist, but the antichrist, the adversary and the rival 
 of Christ. 
 
 Antichrist will not be a pure spirit ; he will have a 
 body and a soul ; he will be a man. 
 
 But this man will be so one with Satan, he will be so 
 filled with his spirit, he will obey him so faithfully in 
 everything, he will so fully have his power for evil, that 
 he will reproduce Satan to the life, and will do all that 
 Satan incarnate would do. 
 
 Antichrist will follow the path of Christ and endeavor 
 to imitate Him in all things, so as to turn all against Him. 
 He will have breadth of intelligence, facility of speech, 
 grace of expression, a natural charm of person. 
 
 He will work no true miracles, but tricks, prodigies, 
 and apparent miracles. He will present himself as an 
 envoy of heaven, to render everything perfect, and open 
 to man a new era of prosperity.* 
 
 We shall be obliged to recall to the just the admoni¬ 
 tion of their great Apostle : that the angel of darkness 
 will transform himself into an angel of light ; that they 
 must keep themselves on their guard against novelties ; 
 that every doctrine contrary to what was preached in the 
 beginning, deserves anathema, should even an angel be 
 the herald of it.f 
 
 * Antichrist will work miracles, not indeed true ones, but false and menda¬ 
 cious. For many ofliis miracles will be tricks by which he will fascinate the 
 eyes, that he may appear to do what he really will not do. (Corn., a Lapide, 
 Com. on 2 lip. to Thess., c. 2, v. 9.) 
 f St. Paul, Cal., c. 1, v. 8. 
 
 8* 
 
178 
 
 MEMOIRS OF A SERAPH. 
 
 Turned against him by'the strange assertions that will 
 issue from his mouth, frightened by the sombre fire that 
 will shew itself in his look, pure souls will not be able 
 to bear his presence, and will flee from it. 
 
 But among the imprudent, the wavering, the weak, 
 how many dupes and victims Î 
 
 In the very midst of his seductions and of his tri¬ 
 umphs, he will see himself all at once arrested. 
 
 Surrounded by his legions, the glorious lieutenant of 
 Christ, Saint Michael, will come before him and engage 
 him in a battle that will recall the first one.* 
 
 His deceptions unveiled, his falsehoods laid bare, his 
 power broken by the breath of the Divine mouth as by 
 a stroke of lightning, antichrist will be stricken down.f 
 Through the yawning earth he will descend to hell, 
 and for eternity he will see himself the plaything of 
 Satan he served so well, and whose choicest conquest he 
 will be.J 
 
 This will be the last triumph of the Incarnate Word, 
 and of His angels, in time. The more glorious triumph 
 of the last judgment will be less of time than of eternity. 
 
 But face to face with the army of the demons, rein¬ 
 forced by all the human antichrists, let us hasten to con¬ 
 template the army of God. 
 
 Come, just souls, who seek everywhere safety and 
 consolation: come, hear, see. You will understand this 
 high and touching truth ; that in spite of all the assaults 
 of hell, no soul will perish save that which willed to do so. 
 
 * Dan., c. 12, v. 1. 
 
 f Thessal., c.2, v. 8. 
 
 | Presently the earth will swallow Antichrist alive, and demons will carry him 
 off to hell. (Corn., a Lap., on Apoc., c. 19.) 
 
MEMOIRS OF A SERAPH. 
 
 179 
 
 rv. • 
 
 THE ARMY OE GOD. 
 
 Cease, oh man, cease to wish to reach with thy glance 
 the limit of the armies that cover the field of heaven. 
 Immense is the number of the soldiers of God. Known 
 by the Blessed, it could not be by those whom the light 
 of glory has not yet illumined. Bounded and finite in 
 itself, it will appear to thee always as infinite, and no 
 expression of thy language will be able to equal it.* 
 
 Daniel will say : “ The Ancient of days tôok His seat 
 on the throne . . . millions of angels served Him, 
 
 and millions of millions ministered unto Him.”f 
 
 And David : u The chariot of God was of ten thou¬ 
 sand angels ; there were thousands who rejoiced to bear 
 God on their wings. 
 
 And St. John: “I heard the voice of a multitude of 
 angels around the throne of the Lamb ; they were thou¬ 
 sands of thousands.”|| 
 
 After having heard and recounted these words, the 
 
 * Exceeding the weak and narrow measurement of our numbers. (St. Denys, 
 On the Celestial Hierarchy, c. 14.) The assembled host is in some way infinite. 
 (St. Greg. Nys., De Opificio Horn., c. 17.) The number of the heavenly citizens 
 is expressed as infinite and as definite, to be numbered by God, but impossible to 
 be numbered by us. (St. Greg., Morals, 1. 17, c. 9.) 
 
 f Dan., c. 7, v. 10. 
 
 Î Ps. 67, v. 18. The chariot of God were thousands of holy angels, not groan¬ 
 ing under the weight, but rejoicing and applauding for the delight of carrying 
 the Lord. (Be larmin, on this Ps.) 
 
 I Apoc., c. 5. v. 11. 
 
180 
 
 MEMOIRS OF A SERAPH. 
 
 learned Doctor, just as the humble believer, must return 
 and stop at those of Job. “Who then will number the 
 soldiers of the Most High ? ”* 
 
 Compared to pure spirits, the just from among men 
 will form, after the ages have rolled past, with all their 
 generations, but a small flock.f 
 
 In the flock of the Sovereign Pastor, the angels are 
 the ninetymine faithful sheep, the human race is the 
 stray sheep brought back to the fold.J 
 
 The ten drachmas, the riches of the Creator, are the 
 beings endowed with intelligence. The tenth, so un¬ 
 happily lost, so joyfully found, is the collection of human 
 souls. || 
 
 In showing the numerical superiority of the angels 
 over men, these comparisons and figures could not give 
 it precisely. Their aim is only to give a high idea of it. 
 
 This immense multitude of angels was due to the 
 honor of God. It became the dignity of such a King 
 to have a people and armies without number.§ 
 
 It seemed also demanded by Divine Wisdom. 
 
 In drawing from nothing His creatures, God specially 
 proposed to Himself the perfection of the universe. He 
 was therefore obliged, in consequence, to perfect the 
 number of creatures that compose it, up to the degree of 
 
 * Job, c. 25, v. 3. 
 
 f St. Luke, c. 12, v. 32. The flock of the faithful is little, if it be compared 
 with the angels who are numberless. (Euthymius.) 
 
 X The rich Father, whose hundredth portion we are, has innumerable flocks of 
 angels, archangels and others. (St. Ambrose, On St. Luke, c. 15.) 
 
 || He had therefore ten drachmas, because there are nine orders of the angels; 
 but to complete the number of the elect, man is the tenth creature. (St. Gregor. 
 Horn 33, On St. Luke.) 
 
 I Prov., c. 14, v. 28. 
 
MEMOIRS OF A SERAPH. 
 
 181 
 
 their respective perfections, and to create them the more 
 numerous as He created them the more perfect. How 
 great then must be the number of the angels, to surpass 
 the number of inferior substances as many times as the 
 perfection of spirits exceeds that of bodies ? * 
 
 The perfection of the universe pre-supposes greatness 
 as one essential condition. In the material world this 
 condition is fulfilled by extent : in the spiritual world that 
 can be only by number, and by what number ? f 
 
 If each spirit should become visible under the form of 
 a flake of snow, and man could perceive them at any dis¬ 
 tance, what vast whirlwinds of snow would appear to 
 him in those unfathomable abysses where the physical 
 world with its stars and suns is but a point ? J 
 
 Well! that immense number of defenders of His cause, 
 of adorers of His majesty, of promoters of His glory, 
 that the armies of God count, wouldst believe it, oh man ? 
 —this number God finds insufficient. He wants one arm 
 more, one heart more, one devout service more ; ’tisthou, 
 my brother, whom He wishes to enroll in His holy ranks, 
 and give us as an ally. 
 
 Human souls will share the functions of the nine 
 choirs, and will bear with us the sword for attack, the 
 buckler for defense. 
 
 The army of Satan and his allies will dispose of all 
 natural resources. Clothed about w^th the arms only of 
 
 * Since the perfection of the universe is what God especially intended in the 
 creation of things, the more perfect some are, so much the more numerous were 
 they created by God. (St. Thomas, i, q. 50, art. 3.) 
 
 f As in bodies excess is considered with respect to bulk, so in incorporeal 
 things excess is considered with respect to number,. . . Whence it is reasona¬ 
 ble that immaterial substances exceed in number material substances, as it were, 
 incomparably. (St. Thomas, i, q. 50, art. 3.) 
 
 ; Vision of St. Angela of Foligno. 
 
182 
 
 MEMOIRS OF A SERAPH. 
 
 \ 
 
 justice, souls and their angels will hold them in check, 
 and keep unspotted the honor of the divine standard. 
 The annals of Holy Church will be full of the devotion 
 and of the triumph of her heroes. They too will be 
 called angels who will fight with us, and distinguish them¬ 
 selves for their courage.* 
 
 * It is not new for the Holy Spirit to call angels, those whom God has made 
 the ministers of His power. (Tertull., Against the Jews , 9.) Then are we in 
 spirit angels, when we are made ministers of the Divine will. (M. Aur. Cassio- 
 dorus, On Ps. 33.) 
 
MEMOIRS OF A SERAPH. 
 
 183 
 
 Y. 
 
 TAMETY. 
 
 In this incalculable, immense number, what variety ! 
 The sun, striking with its rays the mist that resolves it¬ 
 self into rain, ranges on the side of it the lively colors 
 of the rainbow. One sees follow, in harmonious transi¬ 
 tion, violet, indigo, blue, green, yellow, orange, red. 
 
 Just so the sun of the invisible world, casting its rays 
 upon the face of the cloud of pure spirits, unfolds varied 
 beauty in infinite degree. * 
 
 The light of the divine countenance colors and shades 
 the heavenly spirits into three hierarchies, and each hier¬ 
 archy into three choirs, each choir into three degrees. It 
 thus multiplies the images of the adorable Trinity, and 
 gives to each spirit the properties that distinguish it. 
 
 Human imagination is, without doubt, powerless to re¬ 
 produce such realities ; hut what are its resources in com¬ 
 parison with the infinite intelligence and power of God? 
 
 Outside of some imperfect forms and of some coarse 
 colors, what does man conceive ? Does not what is for 
 him without precedent and analogy appear always inac¬ 
 cessible to his understanding ? 
 
 In the works of man, I see only uniformity and monot- 
 
 * Just as the ray of the sun striking the ciouds in the rain and serene air by 
 efraction forms the multicolored iris, and the ether next it shines around it 
 in varied circles which are immediately dissolved; such too is the nature of 
 light, the highest light illuming with its rays inferior lights. . . . The angels 
 are secondary lights from the Trinity, which has the royal glory. (St. Greg. 
 Naz., Poems , 7.) ... 
 
184 MEMOIRS OF A SERAPH. 
 
 \ 
 
 ony, because there is nothing but indigence and barren¬ 
 ness. Man knows only how to imitate man, and copy 
 himself. If some more happy talent seems to escape this 
 fatal law, it excites universal admiration, and sees itself 
 decorated with the magnificent title of genius, of creator. 
 
 In works divine, variety is proof of fecundity and of 
 riches. God remains faithful to His laws of collection 
 and of unity, without ever repeating Himself. 
 
 From the height of the empyrean, what flowers I per¬ 
 ceive on the earth ! Are there two that have the same 
 form, the same perfume, the same color? I choose among 
 those whose resemblance has united them under the same 
 name. I cull in this field violets, in that garden roses, 
 in these beds lilies. The flowers which to the distracted 
 eye of man seem to offer no difference, offer to mine a 
 thousand. So is it with two leaves of trees, two heads 
 of wheat, two blades of the lawn. 
 
 These varieties and shades, of which God has been 
 prodigal in the material creation, He has been pleased to 
 range in the spiritual world. He has willed that the per¬ 
 fection of the substance should have in keeping with it 
 perfection of form. 
 
 The beauty of the universe results from the endless 
 variety which the beings composing it present in every 
 degree. Let the eye of man divide beings into animals, 
 vegetables, minerals, substances animate and substances 
 inanimate, or into heavenly and terrestrial bodies, or into 
 infinitely great floating in space and infinitely small 
 whirling about in a drop of water: everywhere, always, 
 even to an immense distance beyond the limit fixed for the 
 sight of man, the eye of the angel will admire variety. 
 
 If, then, the material world is so varied because it 
 
MEMOIRS OF A SERAPH. 
 
 185 
 
 must conciir toward the beauty of creation, how much 
 more varied must be the pure spirits, called to contribute 
 to what is incomparably larger ! * 
 
 The attributes of God are infinite. God has willed 
 that each angel should represent one especially, and praise 
 in a special manner the Author of nature, of grace, and 
 of glory. 
 
 To the enchanted eye of the elect, what beauty in this 
 admirable variety of the heavenly court ! By its docility 
 each blessed spirit has let itself be adorned with a reflec¬ 
 tion of divine beauty, and divine beauty shines now in 
 all its splendor in the angelic world. 
 
 * It is much more consistent with the beauty of the universe, and consequently 
 also with the order of divine wisdom, that the angels should have been created 
 in great variety of species. (Suarez, 1.1, c. 12, n. 6.) 
 
186 
 
 MEMOIRS OF A SERAPH. 
 
 VI. 
 
 UNITY. 
 
 To immensity of number, to infinite variety, the angelic 
 army adds unity. Unity is the seal of every perfection 
 in the divine works. 
 
 It is variety that produces this unity in number. There 
 is an intimate union between the different corps of the 
 heavenly army, because they reciprocally suppose each 
 other. Each easily fulfils its functions, because all the 
 rest are faithful to their own. 
 
 The corps of the heavenly army are united among 
 themselves by the bonds of charity. None is out of 
 order, or not in keeping with the general relations. They 
 are not less united by sharing superior benefits. 
 
 Just as the sun has not been created for itself alone, 
 but for all beings that compose the universe ; so the high¬ 
 est spiritual substances have been created so perfect only 
 to communicate to others more abundantly the good they 
 enjoy. 
 
 Each choir receives the divine treasures of a superior 
 choir, and transmits them in part to an inferior choir. 
 The first receives immediately only from God. The last 
 communicates its riches to the souls confided to it. 
 
 We receive and transmit with equal love the divine 
 gifts ; but we are more honored in receiving than in trans¬ 
 mitting them. Our dependence on God, and on those 
 who represent Him, has in our eyes a greater degree of 
 
 / 
 
MEMOIRS OF A SERAPH. , 187 
 
 excellence than all the authority we can exercise over our 
 inferiors.* 
 
 On this account the choirs of first rank are not those 
 who receive their name from their elevation, as the Dom¬ 
 inations, the Powers, the Principalities, the Archangels, 
 hut those Avho receive it from their nearness to God, as 
 the Thrones, the Cherubim, the Seraphim.f 
 
 Light is communicated to us and distributed among us 
 without being divided. It passes from one choir to an¬ 
 other without being weakened. A perfect subordination 
 facilitates its transmission to the farthest extremities. 
 The Angels are happy to receive it from the Archangels ; 
 the Archangels from the Principalities, and so of all the 
 orders. 
 
 We form a vast firmament, the harmony of which is 
 maintained by a divine attraction. Our movements ex¬ 
 ercise wholesome influences over those who inhabit infe¬ 
 rior regions. There is no* wandering star among us, 
 without a fixed orbit, going at random, outside of the 
 general system and of unity. 
 
 In the mystical body of which God is the head, we are 
 always in accord, receiving from the same source life, 
 force, direction. Each one exists and acts for the good 
 of all the rest. There is no member out of his place, 
 suffering and causing others to suffer. All that could 
 have been the torment and the dishonor of this body was 
 cut off by the sword of divine justice. 
 
 * It is more excellent in the angels to be subject to God than to preside over 
 inferiors. (St Thomas, i, q. 108, art. 6.) Just as it is more glorious for the Holy 
 Ghost to proceed from the Father and the Son than to distribute grace exteriorly. 
 (Vivien, Angelus.) 
 
 f And therefore the orders named from being placed over others are not 
 supreme, but rather the orders named from their nearness to God. (St. Thomas, 
 i, q. 108, art. 6.) 
 
 
y 
 
 188 MEMOIRS OF A SERAPH. 
 
 The union of the three adorable Persons is the type 
 of our union ; at the same time it is its source. To re¬ 
 produce it in our feelings and actions shall ever be our 
 glory and our happiness. 
 
 \ 
 
 r 
 
MEMOIRS OF A SERAPH. 
 
 189 
 
 ■VII. 
 
 THE HIERARCHIES. 
 
 We are divided into three hierarchies, according to the 
 three modes in which we represent God, in His perfec¬ 
 tions, and in the transmission of His treasures. 
 
 The first hierarchy, composed of Seraphim, Cherubim, 
 and Thrones, is the hierarchy of Assistance. It repre¬ 
 sents God in His intimate perfections ; ardent love, living 
 light, inalterable holiness.* 
 
 The second hierarchy, composed of Dominations, of 
 Virtues, and of Powers, is the hierarchy of Empire. It 
 represents God in His sovereignty and creatures ; power 
 without limit, irresistible force, immutable justice.f 
 
 The third hierarchy is composed of Principalities, of 
 Archangels and of Angels, and is the hierarchy of Exe¬ 
 cution. It represents God in His outward action ; wise 
 government, sublime revelation, constant manifestation of 
 
 goodness.J 
 
 This distinction of hierarchies exists from origin. In 
 creating us God acted forseeing what was to be. He al¬ 
 ready gave to the hierarchies, to the choirs, to the differ- 
 
 * Dionysius considering the proprieties of the orders from their name, placed 
 those orders in the first hierarchy whose names are given them from their rela¬ 
 tion to God, the Seraphim, Cherubim, and Thrones. (St. Thomas, i, q. 108, art. 6.) 
 
 f He placed those orders in the middle hierarchy whose names designate a 
 certain common government or disposition, i. e., Dominations, Virtues, and Pow¬ 
 ers. (St. Thomas, Ibid.) 
 
 Î He placed those orders in the third hierarchy whose names designate execu¬ 
 tion of work, i. e., Principalities, Archangels and Angels. (St. Thomas, Ibid.) 
 
190 
 
 MEMOIRS OF A SERAPH. 
 
 enfc grades, to individual spirits, the qualities and the 
 privileges which they were to need, in the sequel, to 
 fulfil the respective missions to which they were pre¬ 
 destined.* 
 
 The spirits of one superior hierarchy are not ordinarily 
 charged with the functions of an inferior one ; but they can 
 be by way of exception, in circumstances of solemnity. 
 
 The spirits of the first hierarchy and those of the sec¬ 
 ond are in no way charged with the details of God’s 
 providence : they will, however, be sent on earth ; they 
 will appear at Bethlehem, in the desert, at Gethsemane, 
 on Calvary, at the sepulchre, at the ascension of our Lord, 
 at the assumption of Mary ; they will come down, and at 
 the last day will accompany the Sovereign Judge.f / 
 
 It is true that in these circumstances they will have as 
 their object, to honor their King made man, duties that 
 attach to their ordinary mission. But it is also true that 
 they will obtain for men precious favors, and that it will 
 be their pleasure to concur in this way in the great work 
 of their salvation.$ 
 
 Such is the most elevated organization of the spiritual 
 world. Such are its general outlines. 
 
 Everything comes from God, and descends to man to 
 remount to God. In man and for man is to be prolonged 
 and extended that magnificent transmission of what is 
 sacred and sanctifying. 
 
 * Since tbe angels were created at the same time, they had this distinction in 
 the first instant. (Suarez, 1.1, c. 14, n. 16.) 
 
 f In some, so to speak, public and solemn occasions, it does not seem to be 
 denied that that even the highest angels have descended or will descend upon 
 earth. (Suarez, 1. 6, c. 10, n. 17.) 
 
 Î Nevertheless even in these missions they not so much minister exteriorly as 
 assist Christ, by praising and honoring Him by their presence ; although they 
 must needs do something external, when they work visibly. (Ibid.) 
 
MEMOIRS OF A SERAPH. 
 
 191 
 
 YIIL 
 
 THE CHOIRS. 
 
 The nine choirs of pure spirits, descending from those 
 of most elevated position to the lowest, are the Seraphim, 
 the Cherubim, the Thrones, the Dominations, the Virtues, 
 the Powers, the Principalities, the Archangels, the An¬ 
 gels. The existence of these nine choirs, in three hier¬ 
 archies, is for man an article of faith.* 
 
 The divine perfections impressed upon the nine choirs 
 according to nine different manners, are the principle of 
 their distinction, and of their respective greatness. They 
 are themselves the living manifestation, outwardly, of 
 these perfections. 
 
 The privilege of a choir is always contained in that a 
 choir superior to it, but never in that of one inferior. 
 The Seraphim have all the science of the Cherubim, but 
 the Cherubim have not all the love of the Seraphim. The 
 Dominations have all the strength of the Virtues, but the 
 Virtues have not all the empire of the Dominations. 
 
 Did we represent by colors the perfections of the 
 choirs that distinguish them, we should say : There is one 
 color in the Angel, two in the Archangel, three in the 
 Principalities, and so on to the Seraphim, in whom there 
 are nine. The perfection a choir has in excess of the 
 
 * It is of faith that there are nine choirs or orders forming three hierarchies 
 however they be arranged. (Suarez, 1. 2, c. 13, n. 2.)- 
 
 l 
 
192 
 
 MEMOIRS OF A SERAPH. 
 
 choir immediately below it, is always that by which it is 
 distinguished and designated. 
 
 These distinctions, like those of the hierarchies, date 
 from our creation ;* they will be preserved even after 
 the last judgment.! Produced by nature and grace, they 
 will appear even in glory. 
 
 When the church on earth considers a function, a priv¬ 
 ilege, or a virtue in pure spirits, she designates it often 
 by the name of the choir which it marks, or of all the 
 choirs, of a particular spirit. Thus she says : The an¬ 
 gelic Powers, the celestial Virtues, the divine Principali¬ 
 ties ; or again: a Principality, a heavenly Virtue, an 
 angelic Power. 
 
 The spirits are not equal in number in each choir. 
 Those of the highest choirs are the most numerous,! be¬ 
 cause they must reproduce more vividly and more exten¬ 
 sively the divine perfections. 
 
 * Arranged in dignities, from the beginning standing in their order. (St. 
 Bernard, Consid., 1. 5, c. 4.) 
 
 t The execution of angelic offices in some manner will remain after the day 
 of judgment, and in some manner will cease. It will cease as regards their duty 
 of leading some to their end ; it will remain however as regards the ultimate 
 attainment of the end. (St. Thomas, i, q. 108, art. 7.) 
 
 I It is probable that the more perfect an order is, the greater it is in number, 
 according to the given rule, that in things intended by God of themselves, the 
 more perfect exceed by magnitude or multitude. (Suarez, 1. 1, c. 11, n. 8.) 
 
MEMOIRS OF A SERAPH. 
 
 193 
 
 * 
 
 IX. 
 
 THE REVIEW. 
 
 Come, 0 man, assist at the review of the armies of the 
 Lord; come, scale that height; embrace, with a look, 
 ethereal space. See that immense plain ; ’tis there the 
 spectacle, to which I bear you company, is going to take 
 place. 
 
 You will hear the Most High call in succession each 
 of the nine choirs, congratulate each on its beautiful con¬ 
 duct, confirm it in its mission, confide to it the honor of 
 outwardly representing one of the divine attributes,* an¬ 
 nounce to it the allies it will find among men. 
 
 You will see each choir advance in magnificent order, 
 approach the throne where the Most High is seated, and 
 receive from His hand a rich banner. In the centre of 
 this banner sparkles one of the nine gems that fell from 
 the breast of Lucifer. You will read there the legend 
 and the emblem of the spirits it distinguishes. 
 
 Each choir, in passing, shines with a new glory, is 
 thrilled with a new happiness, exerts around it an influ¬ 
 ence full of delight, and in an harmonious canticle 
 breathes forth its zeal and its gratitude. 
 
 Pay attention to the details ; engrave on your memory 
 these scenes, and you will never be in danger of con¬ 
 founding the various bodies of the divine army. Each 
 
 • Angels in many ways manifest God’s secret way. (Tertull., De Orat., c. 12.) 
 
194 
 
 MEMOIRS OF A SERAPH. 
 
 will appear to you, hereafter, with its attributions, its 
 own glory, its functions, its mission. 
 
 The great army will ever remain present to your 
 thought, in its vast entirety, in its ravishing variety. 
 You will be able to glory in knowing it as much as it can 
 he known on earth. 
 
 This knowledge will not remain merely speculative; it 
 will cause salutary movements in your heart, and will 
 give rise to fertile reflection. 
 
 Each one of the elect is to he one day incorporated in 
 one of the nine choirs. As they are passing, you will 
 examine which is the one to which your virtues liken you, 
 that which will consent to look upon you as an ally, and 
 will open to you its ranks. 
 
 When the review shall have ended, perhaps you will 
 feel yourself humbled, confounded,, in seeing yourself 
 left to one side. Take care not to be discouraged. Grace 
 has not been taken away from you. With it, what may 
 you not do ? 
 
 God is more perfect than the angels ; He is sovereign 
 perfection. His Incarnate Son will nevertheless say to 
 men, one day : “ Be ye perfect as your heavenly Father is 
 perfect.”* 
 
 One can still imitate Him whom he does not hope to 
 equal.f 
 
 But the call of the nine choirs begins already : hearken 
 to the voice of the Most High ! 
 
 * Walt., c. 5, v. 48. 
 
 f The word as signifies similitude, not equality; for we cannot equal God’s 
 perfection; that exceeds ours iufiuitely, and transcends it; wherefore we are to 
 imitate it at a distance, as well as we can. (Corn., a Lap., on this passage.) 
 
MEMOIRS OF A SERAPH. 
 
 195 
 
 X. 
 
 THE SERAPHIM. 
 
 “ Spirits of the first choir, I have chosen- you to rep¬ 
 resent me in my Love.* You shall be the image of the 
 substantial and personal love which unites in the Trinity 
 the Father and the Son. My Spirit Himself will love in 
 you, and by you, and you will be the most faithful rep¬ 
 resentative of the heart of your God. 
 
 “In virtue of the mission I give' you, be ardor and 
 flame ; burn and permeate with fire ; carry, spread that 
 fire kindled from eternity, and nourishing itself with ali¬ 
 ment immortal. 
 
 “ Extend your wings over the spiritual world, and like 
 my Spirit brooding over the waters, drive away inac¬ 
 tivity and death ; make the germs of my grace bud, and 
 produce in hearts the riches and beauties of spring. 
 
 “ In memory of the love that you opposed to the hate 
 of Lucifer, and to accomplish the mission I give you, you 
 will be the source of living and life-giving fire ; you will 
 be, and be called Seraphim .f 
 
 “Human souls will rival you in love, and will be 
 worthy to take a place in your ranks. 
 
 “ Is there a greater mark of love than to give one’s 
 
 * One can see in those called Seraphim, how He loves. (St. Bern., Consid., 1. 
 5, c. 4.) 
 
 f They are called Seraphim, as if fires burning or inflaming, because by in¬ 
 flaming is wont to be designated intensity of love or desire which regards the 
 end. (St. Thomas, Against the Gentiles, 1. 3, c. 80.) 
 
« 
 
 196 MEMOIRS OF A SERAPH. 
 
 life for the one who is loved ? Souls will have a love 
 like that, and will merit the aureola of bearing testimony 
 to it. 
 
 “ The Seraphim of earth will rival those of heaven, and 
 you will see what love a human heart can contain. 
 
 “Chained in perishable bodies, Seraphim of heaven, 
 what more could you do than my martyrs ? * 
 
 “I reserve to myself to tell you, at the last day, by 
 whom, of souls or of angels, the most perfect act of love 
 will have been performed.” 
 
 And from the hand of the Most High the Seraphim 
 receive a banner, having engraved on a sardonyx a focus 
 whence issue flames, with the word: Love! 
 
 And while through the empyrean file the elite of the 
 armies of God, all the choirs feel themselves enveloped 
 by a more penetrating atmosphere ; and the Seraphim 
 sing : 
 
 “ In heaven, on earth, even in hell, is not all a work 
 of love ? 
 
 “ With its richness and its beauties, its wonders of na¬ 
 ture and its mysteries of grace, the earth is the work of 
 prevening love. 
 
 “ With its splendor and its magnificence, its sweetness 
 and its delights, heaven is the work of love well harbored. 
 
 “With its flames and its torments, its malediction and 
 its despair, hell is the work of love not heeded. 
 
 “Ye beings, whether living or inanimate, sublime in¬ 
 telligences, grains of dust, all equally coming from the 
 loving heart of our God, never forget your origin ; mount 
 
 * Hear what Christ says: I have come to send fire upon the earth, and what 
 will I but that it be kindled? He wishes therefore the Seraphim to be made. 
 (St. Bernard, Serra, i, De Verb. Isaiæ.) 
 
 / 
 
MEMOIRS OF A SERAPH. I 97 
 
 without ceasing to your beginning : Love! love Him who 
 loves you! 
 
 “ And if, one day, the love of creatures should chance 
 to miss its way, and attach itself to you and take you 
 for its object, hasten to correct its error and show it its 
 way. 
 
 “ To the Creator alone belongs the love of His crea¬ 
 ture! To the Author of all good alone never-ending 
 thanksgiving, and immortal love! ” 
 
1 
 
 198 MEMOIRS OF A SERAPH. 
 
 XI. 
 
 THE CHERUBIM. 
 
 / y ' ' ' 
 
 “ Spirits of the second choir, I have chosen you to 
 represent me in my Light.* 
 
 “ You shall be the image of substantial and personal 
 wisdom, produced by the knowledge I have of Myself, 
 which is my Son. My co-eternal Son will know in you 
 and by you, and you shall thus be the highest represen¬ 
 tatives of uncreated wisdom. 
 
 * 
 
 “ In virtue of the mission I give you, he brilliant 
 flames and living light. As globes of pure crystal, be 
 penetrated, filled with divine light, and appear trans¬ 
 formed in it. 
 
 u Mirrors reflecting, produce and send hack ravishing 
 reflections ; dissipate the shadows ; eclipse the false glare 
 of the meteors of night. Let there be light ; let it be 
 separated from darkness ; let the true day dawn ; and 
 let the rays of divine intelligence shine through your in¬ 
 telligence. 
 
 “ In memory of the light that Scattered the darkness 
 massed up by Lucifer, and to accomplish your mission, be 
 the created images of the uncreated Word ; be lights. 
 Be, and so call yourselves, Cherubim .f 
 
 * One can see in the Cherubim that God is the Lord of knowledge. (St. Bern., 
 Cousid., 1. 5, c. 4.) 
 
 j- These are called Cherubim, which is interpreted plenitude of science; science 
 is perfected by the form of that which can be known, i. e., by having in our 
 mind what is the essence of the object. (St. Thomas, Against the Gentiles , 1.3, c. 80.) 
 

 ( 
 
 MEMOIRS OF A SERAPH. 199 
 
 “ Souls will bo met, friends of the same light, passion¬ 
 ately devoted to sacred science, torches illumining the 
 Holy Church. 
 
 “ They will be your associates, and their brow will 
 shine in your ranks with the halo of the Doctor. Their 
 glorious pleiad shall be one day your most grateful im¬ 
 age on earth. 
 
 “ On their wings, as on yours, I shall be borne through 
 the schools of learning, to the midst of councils, and I 
 will take my place with Peter or with Leo, on the golden 
 candlestick where the sacred light is never to be ob¬ 
 scured.” 
 
 And from the hand of the Most High the Cherubim 
 received a banner, having engraved upon a topaz a torch 
 with rays, with the word: Light! 
 
 As the Cherubim file past, the heavenly choirs are 
 penetrated with new rays; what has hitherto remained 
 hidden, unfolds itself to their eyes ; their knowledge ex¬ 
 pands, grows larger, and the Cherubim sing: 
 
 u Lights that are borrowed, intelligences created, never 
 separate yourselves from the divine centre whence you 
 have sprung. 
 
 Exalt the light of the Word; attach yourselves to 
 that as to your vital element. 
 
 “ Without this all brilliancy degenerates and goes out; 
 without it light itself becomes darkness ; the bearer of 
 day becomes the bearer of night, and he who was Lucifer 
 becomes but the Herald of Night. 
 
 u Of what title, of what privilege, could we ever be 
 ambitious, more noble, mor 'glorious, than that of being 
 the descendant of the Divine Word and His posterity!” 
 
! 
 
 200 MÊMOIUS OF A S EE APE. 
 
 XII. 
 
 ✓ # 
 
 THE THRONES. 
 
 ✓ 
 
 “ Spirits of the third choir, I have chosen you to re¬ 
 present me in my holiness.* 
 
 “ Holiness is a mystery of my inmost life not less es¬ 
 sential to my nature than the generation of my Son or 
 the procession of my Spirit. 
 
 “ Holiness is conformity with the eternal law. It is 
 the respect for that law; it is the love of it.f It is rec¬ 
 titude or equity by excellence.p 
 
 u I love to see my holiness reproduced and preserved 
 in creatures. 
 
 “ In aspiring to my power and to my greatness, angel 
 and man cannot but fail. Holiness alone raises up all, 
 ennobles all, unites all with me. 
 
 “ In you and by you I will manifest it, and demand it 
 of creatures. Your choirs shall be the tribunal from 
 which I shall proclaim the first and the most inviolable 
 of my rights. You shall be the thrones upon which I 
 shall take my seat to pronounce judgment. 
 
 “ Y^ou will repeat to the universe my eternal protest 
 
 * One can see in the Thrones how holy is the Judge who sits. (St. Bern., 
 Consid., 1. 5, c. 4.) 
 
 f He is called holy whose affections and morals agree with the eternal law. 
 This happens in creatures accidentally, but it is eseential to God. (Corn, a Lap., 
 On EcclesiaJicus, c. 46, v. 6.) 
 
 {It is called equity or rectitude, because its norma and rule is conformable 
 to the eternal and divine law, and is therefore right, not bad, or oblique, or 
 distorted. (Corn, a Lap, On the Prov., c. 1, v. 3.) 
 
MEMOIRS OF A SERAPH. 201 
 
 against confusion, in the conscience, of virtue and vice, 
 of what is just and of what is unjust. 
 
 “ In memory of your firmness in keeping separate 
 good and evil, in the day when Lucifer strove to con¬ 
 found them, you shall be the personification of my im- 
 perscriptible equity, and you shall have the name of 
 Thrones.* 
 
 “ You will have for associates, among men, those who 
 received the mission to pronounce my judgment in the 
 assembly of the faithful, and who will daily bear in their 
 hands, and in their heart, my Incarnate Word. 
 
 “You will have souls distinguished by eminent purity, 
 those who will preserve their innocence, especially those 
 who will render themselves worthy of the sweet aureola 
 of virginity, and who will shine among you as thrones of 
 spotless ivory. 
 
 “ You will be yourselves the associates of the soul who 
 will eclipse you all by her elevation above all that is of 
 earth,f and will offer to the Word His first and most 
 beautiful throne in time. You will be the associates of 
 the Virgin Mary, of the Mother of God.” 
 
 And from the hand of the Most High the Thrones re¬ 
 ceive a banner, having engraved on jasper an elevated 
 chair, with the word: Holiness! 
 
 And the Thrones, in filing past, awaken in hearts a 
 greater admiration for the holiness of God, and a greater 
 zeal to reproduce it ; and they sing : 
 
 f By this name they are designated as “bearers of God,” and familiarly 
 adapted for all divine influence. (St. Thomas, Against the Gentiles, 1, 3, c. 80.) 
 
 t He is called âyioç, as if without earth. Purity is necessary that the mind 
 may be applied to God : for the human mind is soiled by contact with inferior 
 things, just as everything becomes deteriorated by being mixed with what is 
 lower, as silver with lead. (St. Thomas, 2 a 2 ae, q. 81, art. 8.) 
 
202 
 
 MEMOIRS OF A SERAPH. 
 
 “ Holy ! Holy ! Holy ! Lord! God of Armies. He is 
 just and His judgments are equitable. 
 
 u Guilty is he who fails in holiness ; a thousand times 
 criminal is the one who proclaims harmless the violations 
 of divine law. 
 
 “The earth is full of iniquitous judgment; but the 
 Lord will rise up, and those who will have judged against 
 the right shall grow pale. He has judged the Angels ; 
 He is going to judge men; and He will judge anew men 
 and Angels, at the last day. 
 
 “ No good work will remain unjustified ; no evil un¬ 
 condemned. Disorder will not last for eternity. Eternity 
 is the reign and the triumph of all holiness and of all 
 right, because it is the reign of God.” 
 
 The Seraphim, the Cherubim, and the Thrones, forming 
 the hierarchy of assistance, have come to range them¬ 
 selves around the Most High. They will be nearest 
 Him, and His most intimate confidants. 
 
 The Most High continues. 
 
MEMOIRS OF A SERAPH. 
 
 203 
 
 xin. 
 
 THE DOMINATIONS. 
 
 “Spirits of the fourth choir, I have chosen you to 
 represent me in my Empire.* 
 
 “ This absolute empire, the sovereign domain over 
 creatures, is a special character of my divinity. It is the 
 appanage of the first and perfect Beings who having no 
 one above Him bears in His essence the reason of His 
 supreme domination. It has pleased me to personify it 
 in one of my highest choirs. 
 
 “ In you and by you, humble and docile Spirits, I will 
 cause to appear, and I will exercise an empire which 
 has no limit in intensity, or in extent, or in duration. 
 The free will of creatures shall never destroy it, for it 
 must always recognize and adore it. 
 
 “ In memory of the zeal of the heavenly army to sub¬ 
 ject everything to my domination, at the time of the re 
 volt, when the cry of independence was raised, you will 
 have for your mission to establish and maintain every¬ 
 where this empire which proceeds with force and mild¬ 
 ness, ennobles what it reaches, imparts an admirable 
 peace to the heart, and your n§me shall be : Domina¬ 
 tions 
 
 * One can see in the Dominations how great God’s majesty is. (St. Bern 
 Co sid., 1. 5, c. 4 ) 
 
 f The name Dominations I consider to signify a certain absolute domination, 
 always seeking the principle of Domination, and which is above all servitude, 
 and superior to all direction. (St. Denys De Cœlesti Hierarch, c. 8.) 
 
 i 
 
204 
 
 MEMOIRS OF A SERAPH. 
 
 “You will have for associates, among men, those who 
 will have shown themselves the most humble and the most 
 zealous, those who will study to submit to the divine will 
 all the movements of nature, those who will indicate with 
 energy the sacred rights of my Christ and of His 
 church.” ) 
 
 And from the hand of the Most High the Dominations 
 receive a banner, having engraved on a chrysolite a scep¬ 
 tre, with the word : Empire. ' 
 
 In filing past, the Dominations see all the choirs how 
 more deeply and with more love. But, freeing them¬ 
 selves from them and giving back to God alone all the 
 homage of their inferiors, they sing: 
 
 44 The proud one hath said: let every sign of Domina¬ 
 tion disappear in heaven and on earth ! 
 
 44 Go then, proud nothingness, go ; put out that sun, 
 through which the glory of the great Ruler shines forth. 
 
 44 Detach one by one those stars, which He suspended 
 there on high to tell His praise Î 
 
 44 Stop the course of those rivers which murmur as they 
 flow the blessings of Him who embellished their banks ! 
 
 44 Lower those mountains and those hills which bear 
 too visibly the impress of the Hand which rounded them Î 
 44 Go finally, go, and, at every step, bend down before 
 the flower of the field, to efface the beautiful Name which 
 coming into life it carries written in its fresh corolla ! 
 
 44 Or rather, prostate thyself, weak creature, before the 
 powerful Hand that drew thee forth from nothing ! Sub¬ 
 mit, frail grass ! haughty cedar, submit ! In this grain of 
 sand He places on thy shore, respect, 0 sea, the sacred 
 harrier ! 
 
 44 And thou, 0 heart of man, accept with thanksgiving 
 
MEMOIRS OF A SERAPH. 
 
 205 
 
 our empire which the inanimate creatures acknowledge, 
 and which thou, like ourselves, hast the happiness to know. 
 
 “ Willingly, or by three, every one among Angels and 
 among men shall he subjected. But happy those who 
 will anticipate the strength that shatters, yielding to the 
 sweetness that attracts ! ” 
 
 
 » 
 
206 
 
 MEMOIRS OF A SERAPH. 
 
 XIV. 
 
 THE VIRTUES. 
 
 “ Spirits of the fifth choir, I have chosen you to rep¬ 
 resent file in my Force.* 
 
 “My force never acts but partially. For want of an 
 object it could not he exercised. Even by the creation 
 of worlds, an operation that cannot be communicated to 
 the most perfect of creatures, it has not been revealed in 
 it§ plentitude. 
 
 “To carry the universe on three fingers, and main¬ 
 tain the laws that regulate it ; to change all at once these 
 laws or suspend their effects ; to transform elements, and 
 disturb their accord ; to dissolve the terrestrial globe, 
 and confound its atoms and reproduce chaos ; that is what 
 in my own good time I will bring to pass in you and by 
 you. 
 
 “ By you I will communicate to intelligent creatures a 
 more excellent force, moral force, supernatural, which 
 violence and seduction will find equally invincible. 
 
 “ In memory of the strength developed by the heavenly 
 army, in the struggle in which the bad angels were over¬ 
 thrown, you will have, as a mission, to exercise in the 
 world of spirits and in that of bodies an action which will 
 cause my infinite force to be appreciated. You shall be 
 
 * One can see in the Virtues that everywhere one power is equally at work. 
 (St. Bernard, Consid., 1. 5, c. 4.) 
 
MEMOIRS OF A SERAPH. 207 
 
 the right hand of the Most High, and you shall call your¬ 
 selves: Virtues .* ' 
 
 “ You will have for associates, among men, hearts of 
 heroic patience, those that not threats, nor treason, nor 
 cruelty nor pain, nor prolonged death can overcome.” 
 
 And from the hands of the Most High the Virtues re¬ 
 ceive a banner, having engraved upon an onyx an immov¬ 
 able column, with the word : Force ! 
 
 As the Virtues file past, all the choirs feel themselves 
 strengthened and filled with a new force, and the Virtues 
 sing : 
 
 “ Nothing is strong but in God and by Him. He, 
 alone, overthrows all, with a breath, and with a breath 
 raises all up again. 
 
 “ I will keep Him from passing ! blasphemously cries 
 the impious man ; I will stop Him in His way, and par¬ 
 alyze His action ! 
 
 “But He said to the lightning : Go, and on thy wings 
 of red darts bear my vengeance ! 
 
 “ If He says to the tempest : Encircle the guilty, and 
 from the east to the west, from the north to the south, 
 carry the dust of their bones crushed by thy breath ! 
 
 “ If He says to the earth : Open, and upon their head 
 close thy yawning gulfs ! 
 
 “Weak worm, what wilt thou oppose to these messen¬ 
 gers of divine force ? 
 
 “ Divine force ! We wished to make it clear to the 
 sight, and lo ! we are veiling it. 
 
 “ The thunder has rolled in the heavens, but God does 
 
 * The appellation of Virtues denotes a certain virility extending itself into tho 
 deiform operations. (St. Denys, De Cœlesti Heir., c. 8.) 
 
208 
 
 MEMOIRS OF A SERAPH. 
 
 not stand in need of a heaven filled with muttering thun¬ 
 der. 
 
 “ The tempest roars, hut God does not stand in need 
 of the roaring of the tempest. 
 
 “ The earth has trembled, and yawned, but God does 
 not stand in need of the yawning gulfs of earth. 
 
 “ A light breath has passed : the force of God was in 
 that breath. 
 
 “ Look ! Where is the atom in revolt ? Where is it ? 
 Even the trace of it has disappeared.” 
 
MEMOIRS OF A SERAPH. 
 
 209 
 
 XT. 
 
 THE POWERS. 
 
 “ Spirits of the sixth choir, I have chosen you to 
 represent me in my Justice.* 
 
 “ My justice is without measure, as is my mercy. It 
 equals my horror for evil. 
 
 “Vainly does a creature shut his eyes not to see it. 
 It exists, this sovereign justice, and its reign will be with¬ 
 out end. 
 
 “ In you and by you, I will exercise it over the de¬ 
 mons. In your hands shall be placed the sword which is 
 to transfix them, the scourge which is to chastise them, the 
 hammer which is to crush them, the lightning by which 
 they are to be stricken. 
 
 “ You will chain, during time, the power to hurt left to 
 the evil spirits, making them respect the limits fixed by 
 my Providence, watching that for man trial may not be¬ 
 come oppression.! 
 
 “ In memory of the justice that animated the army of 
 heaven when it drove into hell the bad angels, your mis¬ 
 sion shall be to proclaim my justice and exercise it 
 throughout time. Clothed with this high function, you 
 will call yourselves: Powers .f 
 
 * One can see how powerfully in the Powers He protects those He rules, keep¬ 
 ing away and driving off contrary Powers. (St. Bei nard, On Consid., 1. 5, c. 4.) 
 
 f The angels of heaven are placed over the powers of the air. (St. Aug., on 
 Ps. 103.) 
 
 Î We think the Powers are those by whose strength the powers of darkness 
 
210 
 
 MEMOIRS OF A SERAPH. 
 
 “ You will have as associates, among men, not only those 
 who will receive from my church power to cast out de¬ 
 mons, the exorcists, but also all those who will wage in¬ 
 cessant war against Satan, keeping him far from souls, 
 banishing him to arid places, thrusting him into the 
 abyss.” 
 
 And from the hand of the Most High, the Powers re¬ 
 ceive a banner, having engraved upon a beryl a flaming 
 sword, with the word: Justice. 
 
 And, as they file past, the Powers renew in the choirs 
 the indignation and zeal that burst forth at the time of 
 the first combat. Seeing them from the depth of his 
 •darkness, the infernal dragon understands the new pun¬ 
 ishment reserved for him, and roars with fright, and the 
 Powers sing : 
 
 “ Sword of divine justice, what a blow hast thou 
 struck ! The threshold of the happy city was a witness 
 of it, and eternity resounds with it. 
 
 “Thou hast remained in our hands, 0 redoubtable 
 sword, and it is under thy protection the universe reposes 
 in peace. Face to face with the eternal enemy of God, 
 of angels, and of men, there is in all hearts confidence 
 unshaken. 
 
 “Thou art light to the Powers, O beneficent sword, 
 and to them the sight of thee is sweet ; for it is by thee 
 the glory of God flashes forth, that the work of man’s 
 salvation is wrought, that the memory of great fidelity is 
 perpetuated. 
 
 “The sword of divine justice is to be in our hands till 
 
 are held in check, and the malignity of the air is counteracted, that it may not 
 hurt as much as it would, nor be able to do harm save for good purpose. (St. 
 Bernard, on Consid., 1, 5, c. 4. 
 
MEMOIRS OF A SERAPH. 
 
 211 
 
 the day when it will be replaced by the key of the abyss 
 shut and sealed over the head of the last of the lost.” 
 
 The Dominations, the Virtues, and the Powers, form¬ 
 ing the hierarchy of Empire, are placed next the first 
 hierarchy around the throne of God. They will have 
 the general direction and the high command of the * ex¬ 
 terior work of God. 
 
 Addressing Himself to third hierarchy, the Most High 
 continued His call, and the review of the celestial armies. 
 
212 
 
 MEMOIRS OF A SERAPH. 
 
 XVI. 
 
 THE PRINCIPALITIES. 
 
 “ Spirits of the seventh choir, I have chosen you to 
 represent me in my Government.* 
 
 “ I wish through you to give to earth and to time a re¬ 
 flex of the order resplendent in heaven and in eternity. 
 You yourselves shall be the pages of the perfect code 
 upon which rests all order and all law. 
 
 “ In you and by you I will direct nations and peoples ; 
 I shall make them live in that subordination of will, in 
 that honorable obedience, which an authority marked 
 with the divine seal alone obtains. 
 
 “ In memory of the order that reigned in my armies 
 in the day when they first deployed, and which secured 
 them the victory, your mission shall be to promote order 
 among intelligent creatures. You will maintain it in 
 human society, and you will be honored with the name : 
 Principalities .*(■ 
 
 u You will have as associates, on earth, kings, princes, 
 chiefs, legislators, founders, who, understanding their 
 mission, will in my name govern society, and direct it to 
 its end.” 
 
 * One can see in the Principalities the principle from which all things com», and 
 that the universe is sustained by it as the door by the hinge. (St. Bernard, Ibid.) 
 
 t The name Principality denotes a certain dominion with «acred order. (St. 
 Denys, De Celesti Hierarch c. 8.) In human things there is a certain common 
 good, which is the good of the State or people, which appears to pertain to the 
 order of Principalities. (Si. Thomas, Against the Gentiles , 1. 3, c. 80.) 
 
 \ 
 
 I 
 
MEMOIRS OF À SERAPH. 213 
 
 And from the hands of the Most High the Principal¬ 
 ities receive a banner bearing engraved on a sapphire a 
 sacred code, with the w T ord : Government. 
 
 As they file past in wonderful order, the Principalities 
 ravish the look of the heavenly army. They carry in 
 their hearts the sweet joy that comes from the agree¬ 
 ment of the parts of a beautiful w r hole,and they sing: 
 
 “ As the action of atom on atom, the authority of man 
 over man will descend from God. 
 
 “Drawn from other source, it will in vain deck itself 
 with specious appearances, it will be but usurpation and 
 tyranny. 
 
 “The divine law coordinates the moral world as well 
 as it does the physical world. 
 
 “ It alone produces in the globes of the firmament at¬ 
 traction, movement, harmony. . , 
 
 “ It alone regulates in social life relations, union, lib¬ 
 erty. 
 
 “It is the life and honor of angelic society ; it will be 
 the honor and the life of all human society. 
 
 “ 0, beautiful order of heaven, when will it be given 
 us to reproduce it on earth and flourish in that clime ?” 
 
214 
 
 MEMOIRS OF A SERAPH. ' 
 
 XVII. 
 
 THE ARCHANGELS. 
 
 f • 
 
 “ Spirits of the eighth choir, I have chosen you to 
 represent me in my Revelations.* 
 
 “You shall be the depositaries of my secrets, the or¬ 
 gans of my thith, the heads of my embassies. 
 
 “ In you and by you I will speak to men to announce 
 to them my law, instruct them regarding my will, address 
 them my promises and my threats. 
 
 “ In memory of the joyous transports with which the 
 angelic army received those first revelations which Luci¬ 
 fer rejected, you will have as a mission to be my heralds 
 in time. 
 
 “You will share these functions and this honor with 
 the Incarnate Word, the great Revealer of eternal 
 secrets. You will be messengers by excellence, and will 
 style yourselves: Archangels.\ 
 
 “You will have as associates, among men, the inter¬ 
 preters of my will : the prophets announcing with author¬ 
 ity the oracles they will have received of you ; the apos¬ 
 tles, reëchoing the voice of my Christ, publishing the 
 
 * Finally, one can see in the angels and archangels the truth and experience 
 of the expression; for He has care of us: Who never ceases to rejoice us with 
 the visits of such and so great ones, to instruct us by their revelations, admonish 
 us by their suggestions, console us by their assiduity. (St. Bernard ,on Consid., 
 1, 5, c. 4. 
 
 f We believe that archangels are over angels, and, aware of the divine myste¬ 
 ries, are sent only on special and very great missions. (St. Bernard, Ibid.) 
 
MEMOIRS OF A SERAPE. 215 
 
 good news, establishing in hearts the kingdom of my 
 grace.” 
 
 And from the hands of the Most High the Archangels 
 receive a banner, having engraved on a carbuncle a sound- 
 ing trumpet, with the word : Revelation. 
 
 As the Archangels file past, they make us hear the 
 accents the church of earth one day will understand. 
 The Archangels sing : 
 
 “ The secrets of goodness, as those of justice, repose 
 in the bosom of God. 
 
 “ Outside of the celestial revelations, what will the 
 earth ever know ? 
 
 “ What authority will be capable of teaching man his 
 end and the way to it ? 
 
 “ Let those who pretend to knowledge of the Divinity 
 be silent: everywhere around Him will darkness of 
 night reign ; everywhere the shadow of death. 
 
 “ From eternity alone springs the light that is to illume 
 man’s journey to eternity. 
 
 “ As long as a voice from the divine depths will not 
 reach him, will he be able without fright to interrogate 
 the past ? fathom the future ? 
 
 “ May the moments be blessed when it pleased God to 
 reveal in time the secrets of eternity I 
 
 “ The view that will open for him on these vast hori¬ 
 zons, will always be salutary for man. 
 
 “ 0, earth ! give ear to the voice of the divine am¬ 
 bassadors. Leap with joy, when they come announcing 
 justice ! exult when they herald mercy ! 
 
 “ Deceive with love the word of God : despised, it rises 
 to its source and gives place to darts of vengeance ; ac¬ 
 cepted in a docile heart, it begets there salvation.” 
 
216 
 
 MEMOIRS OF A SERAPH. 
 
 xvm. 
 
 THE ANGELS. 
 
 “ Spirits of the ninth choir, I have chosen you to 
 represent me in my goodness. 
 
 “ To you it is given to spread around the treasures of 
 my tenderness. 
 
 “ The humblest creature is dear to me. All that goes 
 forth from my hands is embellished with my love. . 
 When my will meets with no obstacle, my goodness nat¬ 
 urally pours itself forth and reaches all beings. 
 
 “ Among my attributes, I am most pleased to manifest 
 my goodness. 
 
 “ In you and by you I will love the souls of men. I 
 will treat them with delicacy and sweetness. I will sur¬ 
 round them with care and solicitude, and I will keep them 
 in the way that is to lead them to my bosom. 
 
 u When I announced the creation of man, Liicifer 
 refused to have them for his brethren and to dwelk. 
 with them in the same city. He pretended to the right \ 
 of dominion over them, and wished to have them as J 
 slaves. 
 
 “ In memory of the tenderness that the faithful spirits 
 then manifested, vour mission shall be to be with men the 
 living organs of my goodness. 
 
 “ In the divine hierarchy, each order has the mission 
 to transmit my treasures to the order below it ; men 
 
MEMOIRS OF A SERAPH. 217 
 
 shall be for you as a tenth order, whom you will enrich 
 with heavenly gifts.* 
 
 “ In you and by you I shall be constantly with them, 
 to protect them from peril, to aid them in strife, to secure 
 them a triumph. You shall be their friends, their guar¬ 
 dians, my envoys daily and at every moment, and you 
 shall be called: Angels. 
 
 “ You will have as associates, among men, the legions 
 of loving hearts which will charm you by their zeal for 
 the education of infancy, the forming of youth, the con¬ 
 solation of the miserable, and the relief of the infirmities 
 of all ages. 
 
 “ You will have fathers and mothers, by faithfulness to 
 their mission, the visible angels of their children. 
 
 “ You will have children, blessed of God, in their 
 turn the providence and the good angels of their aged 
 parents.” 
 
 And from the hand of the Most High the Angels re¬ 
 ceive a banner having engraved upon an emerald a vigi¬ 
 lant eye, with the word : Goodness. 
 
 “ As they file past, the Angels are resplendent with 
 that noble and tender sweetness which is their proper 
 charm. They cast upon us their soothing rays, and 
 sing : 
 
 “ Amiable condescension ! touching goodness ! He has 
 bethought Him of us ! He has looked upon us and 
 loved us ! He has chosen us, and prepared for us a 
 place in His paradise. 
 
 “ He has remembered the humblest soul, and has offered 
 
 * The angel-guardian has over him superior angels by whom he is enlightened ; 
 he has not under him interior angels whom he illumines; but what he cannot 
 do for other angels, he does for the man committed to him. (Vivien, Angelus.) 
 
218 
 
 MEMOIRS OF A SERAPH. 
 
 her a throne. He fears she may allow herself to be mis¬ 
 led, that she may be lost, and to shield her weakness He 
 sends her a prince of His court. 
 
 “ In making us the instruments of Thy bounty, to¬ 
 wards souls, 0 God ! what a place Thou givest us in Thy 
 bosom and Thy works ! 
 
 “ 0 soul, our sister, we love you as He has loved you. 
 Correspond with His tenderness and with ours. See His 
 look always upon you ; and see upon you also the eyes 
 of your well-beloved brothers.” 
 
 The Principalities, the Archangels, and the Angels, 
 forming the hierarchy of Execution, are placed after the 
 other two hierarchies, surrounding with them the divine 
 throne. These three choirs will be the immediate agents 
 of the Most High in the accomplishment of His orders 
 externally, and in His providential government. 
 
 / 
 
 M 
 
 • S 
 
 \ ■ v 
 
t 
 
 MEMOIRS OF A SERAPH. 
 
 219 
 
 XIX. 
 
 GOD IX ALL. 
 
 In virtue of the missions entrusted us by God, we 
 have become the instruments of the action of God exter¬ 
 nally, the organs of His providence, the blossoming of 
 His attributes in time. 
 
 The soul united to the body sees with the eyes, hears 
 with the ears, scents with the smell, tastes with the pal¬ 
 ate, touches with each member.* 
 
 In like manner God, always indivisible and ever sim¬ 
 ple, loves in the Seraphim, knows in the Cherubim, 
 judges in the Thrones, commands in the Dominations, 
 works in the Virtues, protects in the Powers, governs in 
 the Principalities, illumes in the Archangels, assists in 
 the Angels.f 
 
 God is wholly in all, and in each one. Each one is 
 the burning and living bush, in the midst of which we 
 hear the divine accents. 
 
 But here the poor language of men has only the same 
 word to express things of the most varying character. 
 Of God as of the Seraph we must say : He loves ; of 
 God as of the Cherub, He knows; of God as of any 
 other choir, He works in such a manner. 
 
 * As the soul sees in the eyes, hears in the ears, smells by the nostrils, tastes 
 with the palate, touches with the whole body. (St. Bernard, Consid., 1. 5, c. 5.) 
 
 t Thus God works differently in different spirits, e. g. showing Himself as lov¬ 
 ing in some, knowing in others, doing other things in others, as to each one is 
 given the manifestation of the' spirit for usefulness. (Ibid.) 
 

 220 MEMOIRS OF A SERAPH. 
 
 Can we compare operations of which the one are as 
 high above the other as the heavens are over the earth ? 
 
 How does God work? As the absolute and perfect 
 good, always ready to pour itself out. He loves as 
 charity, knows as truth, judges as equity, rules as ma¬ 
 jesty, works as virtue, protects as safety, governs as prin¬ 
 ciple, reveals as light, aids as tenderness.* 
 
 We perform these same operations, but in a very dif¬ 
 ferent manner. These operations are not the production 
 of what is in us; they result from the divine principle 
 which it is given us to share.f 
 
 * We are said to love ; also God : we are said to know ; God too. And piany 
 things in this way. But God loves as charity, knows as truth, presides as eqhity, 
 rules as majesty, sustains as principle, protects as safety, reveals as light, assists 
 as pity. (Ibid.) 
 
 t What the angels do we also do, but in a far inferior mauner, not by reason 
 of the good that we are, but that we share. (Ibid.) 
 
 -a 
 
 i 
 
MEMOIRS OF A SERAPH. 
 
 221 
 
 XX. 
 
 THE COMMANDER OE GOD’S ARMY. 
 
 The review of the nine choirs is over. Each has been 
 confirmed in its mission and has received its banner. 
 
 At the head of this brilliant army, it is the will of the 
 Most High to place a chieftain worthy of it. 
 
 The army knows already the one chosen of divine con¬ 
 fidence ; it has heard his voice ; it has received his 
 orders ; it has been accustomed to obey him ; under his 
 leadership it gained the most complete victory ; it owes 
 to him its glory; it loves him, wishes him, calls for him. 
 
 “ Go then faithful servant ; go noble defender of my 
 rights; go my hero; march at the head of these nine 
 corps, continue to fight, with them, an enemy whose hate 
 and malice you know. Under these banners, which I 
 confide to you, there will never be weakness, and no 
 glory will eclipse their glory. 
 
 “You will represent me not only among the angels, 
 but also with men. I name you the head of my people. 
 
 “ You will direct this people of believers, the deposi¬ 
 tory of my revelation and of my law. In their ear will 
 your voice resound, to their eyes will your redoubtable 
 sword flash. You will conduct them in turn, and accord¬ 
 ing as they deserve, by love and by fear, by recompense 
 and by chastisement, by success and by adversity. 
 
 “ When my word will become Flesh, you shall become 
 the Angel of the new people whom I will give Him, and 
 
/ 
 
 222 MEMOIRS OF A SERAPH. 
 
 who will be the holy ones of my Church. Upon this 
 people will you concentrate your zeal and your love. In 
 your conduct towards the Christian people, I shall recog¬ 
 nize your devotion to my Christ.* 
 
 “You will have as adversaries His adversaries, the 
 anti Christs. The anti-Christ of the last days, he who 
 is to sum up in himself the wickedness of all the others, 
 to whom Satan himself will come to inspire and direct, 
 will furnish the occasion of the final victory. 
 
 “ In the battles you will fight for my glory, you will 
 hold the place of my word, you will act as He would, 
 and,of you, as of Him, will it be said: what audacity 
 will strive to affright Him If 
 
 “ By your ministry you will inspire the sinner with 
 full confidence. 
 
 “As to the omnipotent God and to the Blessed Virgin 
 Mary, you will see him bow down to you, confess him¬ 
 self guilty, beat his breast, implore your intercession to 
 obtain indulgence and mercy.:f 
 
 “ In recompense for the zeal which you will manifest 
 in favor of my elect, I reserve for you the most honor¬ 
 able of missions, that of being my representative on the 
 threshold of eternity, to receive there, in my name, the 
 souls of men.|| 
 
 * Michael, as once of the Synagogue, so now the head and guardian of the 
 whole church, is religiously honored by the faithful. (Corn, a Lap., On Daniel, 
 c. 10.) 
 
 f Wisdom, c. 6, v. 8. 
 
 î I confess to Almighty God, the Blessed Mary ever Virgin, the Blessed Mich¬ 
 ael the archangel, &c. 
 
 || May Thy standard-bearer, St. Michael, present them in the holy light. (The 
 Liturgy : Offertory of the Mass for the Dead.) In fact and in name, Michael, I pray 
 thee, and as far as I can, call upon thee to appear joyful and peaceful as I shall 
 be leaving this world, and hide me under the honored veil of thy wings, and 
 
MEMOIRS OF A SERAPH. 
 
 223 
 
 “Each one on entering will bow before your sceptre : 
 his heart jubilant if one of your host ; lost, confounded 
 if of the hostile camp.” 
 
 “ You will conduct them before my tribunal, and you 
 will have come thither their guardian angels to bear wit¬ 
 ness of what they may deserve. 
 
 u At the last day you will take part in my most sol¬ 
 emn acts. When I shall come to judge, you shall bear 
 before me the cross, my royal standard.* * 
 
 “ In eternity as in time, you will be the first of my 
 angels, and you will not cease to bless me with those you 
 preserved to my love. 
 
 “ Go, therefore, show 7 yourself through the generations 
 of men, erect, your wdngs spread, your eye calm, your 
 forehead high, holding in one hand a sword, in the other 
 the scales, trampling under foot the dragon, and utter¬ 
 ing the cry of victory.” 
 
 And the glorious St. Michael goes to take his place at 
 the head of the great army, over this immense people; he 
 casts a glance at once calm and full of power, while from 
 all the ranks there goes up the same cry : “ Who is like 
 unto God? ”f 
 
 Age will tell to age His great deeds, and each will 
 proclaim Him the zealous seeker of God’s glory, the dé¬ 
 
 placé me freed from the narrow and dark places of hell, in the beautiful taber¬ 
 nacle, leading me to the dwelling of God, in the voice of exultation, of confession, 
 and of festive celebration. (S. Sophronius, Encom. Aug.) 
 
 * Michael is called the standard-bearer because he carries before Christ com¬ 
 ing to judgment, the banner or standard. (Eckius, Horn, on St. M,chael.) 
 
 * That there are two Michaels, one the Seraph, the conqueror of Lucifer, the 
 other the Archangel, guardian of the Church, is asserted without authority. 
 (Corn, a Lap., On c. 10, Daniel.) As therefore Lucifer -with the demons, so Mich¬ 
 ael, acting for God, is the commander of the angels and the first among the Ser¬ 
 aphim. (Id., Ibid.) 
 
224 
 
 MEMOIRS OF A SERAPH. 
 
 fender of the Incarnate >Word, the chief of the good 
 angels, the conqueror of the demons, the protector of 
 Holy Church.* 
 
 * St. Michael is the vindicator of divine majesty, the defender of the Incarnate 
 Word, the one who triumphed with the good angels, finally the protector of the 
 church. (Yiven, On St. Michael.) The worker of God’s victory. (Tertull., On 
 Patience. The column of the Holy, Apostolic Church. (S. Pantalo.) 
 
 End of Vol. I 
 
/ 
 
 MEMOIRS OF A SERAPH • 
 
 3from tbe Jfrencb of 
 
 M. L’Abbé G. Chardon, Vicar-General of Clermont } 
 
 Author of the Memoirs of a Guardian Angel. 
 
 / 
 
 Voi. ir. 
 
 BALTIMORE: 
 
 PUBLISHED BY JOHN MURPHY & CO., 
 
 Printers to His Holiness the Pope, 
 
 1888. 
 
V 
 
 Copyright, 18 S 8 . 
 
 By John Murphy & Co. 
 All rights reserved. 
 
MEMOIRS OF A SERAPH. 
 
 BOOK THE FIFTH. 
 
 THE RELATIONS OF THE ANGELS WITH 
 THE WORD INCARNATE. 
 
 I. 
 
 EXPECTATION. 
 
 To the Eternal Son of God, to the Word Incarnate, 
 to the King of Angels, to the Redeemer of man, bless¬ 
 ings the most heartfelt, adoration the most profound ! 
 
 He will be the head of the mystic body of which the 
 angels and men are to be the members. He will be the 
 source of action to all, will make all live with His life, 
 shine with his light.* 
 
 From the first instant of our trial we knew the future 
 incarnation of the Word,f but we could not foresee that 
 it would take place for the redemption of man. We did 
 not know in any way whether man would fall. Adam, 
 
 * The mystic body of the church consists not only of men but also of angels. 
 Of all this multitude Christ is the head. (St. Thomas, 3, q. 8, art. 4.) 
 
 + 0f the mystery of the Incarnation we speak in a two fold manner. In a 
 general way first; and in this manner it was revealed to all the angels from the 
 beginning of their beatitude. The reason of which is; because this is a certain 
 general principle in accordance with which all their duties are regulated. (St. 
 Thomas, 1, q. 57, art. 5.) 
 
 3 
 
4 
 
 MEMOIRS OF A SERAPH. 
 
 in innocence, knew it as we, but,-like us, he was ignorant 
 of its cause.* 
 
 We know causes in their effects, in the order of nature, 
 but not in the mysteries of grace. 
 
 It was revealed to us that we were to form a court of 
 honor for the Christ, that we should be His ministers, 
 that we should defend His glory, that above His head we 
 were not to cease ascending and descending.! Sublime 
 vocation, that awakened in us at once an ardor full of de¬ 
 light. 
 
 When we saw Lucifer refuse to pay homage to Christ, 
 attack His work, constitute himself His adversary, we 
 fought for our Chief, and Christ had in us the army of 
 His avengers. We conceived for Him a love which was 
 to grow through the ages and dominate the hatred of 
 Satan, 
 
 The relations so beautiful, so constant, so intimate, 
 which we shall have with Him, will be for us a signal 
 honor and a subject of eternal gratitude. 
 
 We were awaiting the coming of the Redeemer, we 
 were calling Him by our earnest desires ; but these were 
 not marked by any impatience. They were never, like 
 those of the Patriarchs, accompanied by sadness. Our 
 sympathy for fallen humanity never altered the calm 
 which a happy eternity secures us. 
 
 Although more enlightened than men, we did not know 
 how the great mystery was to be brought about. We 
 
 * The mystery of the Incarnation could have been made known to man with¬ 
 out his being previously informed of his fall ; for not every one who knows the 
 effect knows also the cause. (St. Thomas, 3, q. 1, art. 3.) 
 
 t St. John, c. 1, v, 51. • 
 
MEMOIRS OF A SERAPH. 5 
 
 were ignorant of the circumstances of time, place, per¬ 
 sons, in which the Divine Word would appear.* 
 
 We formed on this point a thousand conjectures. We 
 brought together the traces of it scattered through the 
 history of humanity ; we tried to make out of them a 
 complete type ; but no type appeared worthy of a God 
 made man. 
 
 We asked ourselves how a divine and a human nature 
 
 i 
 
 could be united in one and the same person ; how har¬ 
 mony between the two wills could be established, be 
 maintained ; how possibility and impossibility could co¬ 
 exist without mutually destroying each other ; how the 
 acts in which humanity participated would be neverthe¬ 
 less divine acts ; how, in a word, the finite and the in¬ 
 finite could agree together in so intimate an alliance. 
 
 We put these questions to ourselves, not to make them 
 an object of doubt, but to admire the mercy which in¬ 
 spired such prodigies, and the power that was to work 
 them. 
 
 We tried to discover what could be the appearance of 
 God in flesh. 
 
 In what corner of the universe will be taken the grains 
 of dust to form His body ? What will be His features ? 
 What His bearing ? Will His eyes shed tears ? Will 
 His lips smile ? Will His look tell of blessings ? What 
 perfections will dominate in Him ? 
 
 The innocence of Adam, the simplicity of Abel, the 
 fidelity of Abraham, the beauty of Joseph, the zeal of 
 
 * In another way we can speak of the mystery of the Incarnation, as regards 
 its special conditions; and in this respect not all the angels were taught every¬ 
 thing from the beginning ; indeed some things even the higher angels learned 
 afterward. (St. Thomas, 1, q. 57, art. 5.) 
 
6 
 
 MEMOIRS OF A SERAPH. 
 
 David, the wisdom of Solomon, the lights of. the Pro¬ 
 phets, the justice of the Patriarchs, nothing sufficed for 
 our ideal, and our ideal was to be so far from the truth ! 
 
 The Incarnate Word will have the mildness of the lamb, 
 and we shall see in Him the strength of the lion ; He 
 will appear subject to every creature, and He will be the 
 judge of the living and of the dead ; He will take upon 
 Himself the conditions of a weak nature, and He will 
 continue to be the regulator of worlds. Mysterious and 
 touching contrasts, which shall be the object of our eter¬ 
 nal admiration! 
 
 As we advanced toward the desired term, our knowl¬ 
 edge became more complete. Charged to communicate 
 to man the divine revelations, we were the first informed.* 
 
 * Our glorious fathers obtained the divine visions by means of the Virtues 
 (St. Denys, The Divine Hierarchy, c. 4.) Illuminations and divine revelations 
 are brought to men by means of the angels. (St. Thomas, 2, 2 q. 172, art. 2.) 
 
 
 
7 
 
 MEMOIRS OF A SERAPH. 
 
 •s 
 
 n. 
 
 THE PRECURSORS. 
 
 During the ages which preceded the Redemption -we 
 never ceased to bear to man the messages of the Divine 
 Word. We would come into the valley of tears to im¬ 
 part encouragement and multiply consolation.* * * § 
 
 With elements chosen in nature we would form bodies 
 and clothe ourselves with them to appear to men and 
 speak to them.f 
 
 These bodies were not simple appearances, they were 
 true bodies ; but they did not enter into our personality, 
 and were no part of us ; they w r ere not united to us as 
 the human body is united to the soul ; in a word, we did 
 not become incarnate in them, and thev were not our 
 bodies.J In combining, with heavenly art, light and 
 color, we would give them the form we desired. With¬ 
 out communicating to them any of the qualities of glori¬ 
 ous bodies,|| we would crown them with majesty and 
 grace. We produced in them wonders of look, gesture, 
 attitude, carriage, and voice. We made use of them as 
 intermediaries to render ourselves visible to patriarchs and 
 prophets. § 
 
 * The gospel begins by embassies from above ; who dictated it first were angels. 
 (St. Cyprian.) 
 
 f It is very probable that the angels took to themselves bodies of purer elements 
 which are found in upper air. (Suarez, 1. 4, c. 34, n. 7.) 
 
 J There is no substantial union between the angel and the body assumed. 
 (Suarez, 1. 4, c. 30, n. 2.) 
 
 ||Bodies assumed do not have the properties of glory. (Suarez, 1.6, c. 17, n. 15.) 
 
 § The angels do not need an assumed body on account of themselves, but on 
 account of us, that conversing familiarly with men, they may show forth tho 
 
8 
 
 MEMOIRS OF A SERAPH. 
 
 By frequent apparitions, we accustomed men to the de¬ 
 scent of the inhabitants of heaven on earth, and prepared 
 them for the coming of the Son of God in the flesh.* 
 
 It was a great honor for us to be the precursors of the 
 Word; hut it was a still greater honor to fulfill our mis¬ 
 sion in the name of God. 
 
 Instead of speaking in our own name, we made God 
 speak in us; we lent Him our voice ; we said: “I am 
 the Lori, your God. It is I, the Lord your God, who 
 speak to you.” Was there ever a more divine part?f 
 All the ancient comings of God among men were real¬ 
 ized through our ministry.J 
 
 It was the voice of an angel that cried to Adam in Par¬ 
 adise : u Adam, where art thou ? ” the voice of an angel 
 which said to the serpent : u I will place enmity between 
 thee and the woman ; ” the voice of an angel which said 
 to Cain : “ What hast thou done with thy brother? ” the 
 voice of an angel that said to Noah : “ I will make my 
 bow appear in the heavens;” the voice of an angel which 
 said, at the sight of the construction of Babel : “ Come, 
 let us go down and confound them ; ” the voice of an 
 angel that said to Abraham : “ I will give thee a posterity 
 
 visible society which men expect to have with them in the future life. (St. 
 Thomas, 1, q. 51. art. 2.) 
 
 !| That angels took to themselves bodies in the Old Testament was a certain 
 indication, figuratively, that the word of God was to take human nature : all 
 apparitions were made in relation to that apparition by which the Son of God 
 appeared in the flesh. (St. Thomas, 1, q. 51, art. 2.) 
 
 f Add to this, that, some of them represented His person, so that each one of 
 them spoke not as an angel, but as the Lord. For example, the angel who spoke 
 with Moses said not, I am of the Lord, but I, the Lord, and frequently repeated 
 this. (St. Bernard, Serm., 54, Cant, of Cant’s.) 
 
 J We add, moreover, that all the apparitions of God in the Old Testament, al¬ 
 though there be no mention of angels made in them, came about by their agency. 
 (Suarez, 1. 6, c. 20, n. 36.) (St. Denys, St. Augustin, St. Thomas.) 
 
MEMOIRS OF A SERAPH. 
 
 9 
 
 more numerous than the stars of heaven ; ” the voice of 
 an angel that said from the burning bush: “I am who 
 am;” the voice of an angel that dictated on the sum¬ 
 mit of Sinai the law received by Moses.* 
 
 By our exterior and actions we prefigured the Re¬ 
 deemer in the conditions inw r hich He was to be, with the 
 titles He was to unite in Himself. 
 
 Guests arrived from a far-off country, we received 
 hospitality as He is to receive it, and like Him, brought 
 benediction to those who entertained us.f 
 
 Warriors armed with the sword, we were the prelude 
 
 to the battle which He will give to Satan, without truce, 
 
 \ 
 
 and to all the enemies of man.J 
 
 Legislating in the midst of the lightning of Sinai, we 
 represented the author of the law of grace, attesting its 
 mission by prodigies, and giving to the world the sacred 
 code of the Gospel.|| 
 
 Faithful guides, we directed in their way the people of 
 old, as Christ will go before the new people, and will 
 lead them in the way to heaven.§ 
 
 Physicians sent to console, we cured the bodies as He 
 will cure souls, delivering them from their infirmity, and 
 tearing them from the grasp of death. 
 
 Friends of innocence, we preserved it in the flames, 
 in the furnace of Babylon, as He will preserve it in the 
 midst of more fearful flames, the furnace of the world.** 
 
 * Acts, c. 7, v. 55. St. Paul, Gal., c. 3, v. 19. 
 
 f Genesis, c. 18. 
 
 X Josue, c. 5. 
 
 I Exodus, c. 19, sqq. 
 
 If Exodus, c. 13, 14. 
 
 £ Tobias, c. 11. 
 
 ** Daniel, c. 3. 
 
10 
 
 MEMOIRS OF A SERAPH. 
 
 We protected it in the den of lions, as He will protect it 
 in the haunts of beasts still more cruel.* 
 
 Charitable purveyors, we procured life-giving nourish¬ 
 ment, figure of the loaves miraculously multiplied, and 
 of the water springing forth unto eternal life.f 
 
 In a word, in our apparitions, our words, our acts, we 
 were constantly the figure of the Saviour, and we had 
 constantly the same desire to prepare men to receive Him, 
 and submit to His law.J 
 
 From the time of the Incarnation, it is through us the 
 apparitions of the Father and of the Holy Ghost occur, 
 but it is in His own Person that Christ appears.|| 
 
 * Daniel, c. 6. 
 
 f Exodus, c. 16, 17. 
 
 J The angels that led the children of Israel through the desert, appeared to 
 Abraham, in the valley of Mambre, to Jacob in Bethel, to Moses on Mt. Sinai, to 
 Josue in the fields of Jericho, were a figure of the Messiah to come. (Vivien, 
 Angdus.) 
 
 I It is to he said, that all these apparitions of God in the New Testament were 
 by means of Angels. This is the common opinion of theologians. (Suarez, 1. 6, 
 c. 21, n. 12.) 
 
 1 
 
MEMOIRS OF A SERAPH. 
 
 11 
 
 III. 
 
 THE EMBASSY. 
 
 From age to age a thousand voices had cried: “He 
 will come ; He comes !” A more fortunate voice will 
 say : “ Behold Him! ” 
 
 To pronounce this last word God will choose neither 
 a prophet, nor a patriarch, nor any mortal. Evil began 
 through an angel ; it is to angels the Most High reserves 
 the consolation of negotiating the reparation of evil.* 
 
 Among the blessed spirits around the throne of God, 
 several have received the order to depart and go, through 
 the stars, to the globe inhabited by men. At the head 
 of that embassy, the first sent to a creature superior to 
 an angel, was seen a spirit of an elevated order, Gabriel, 
 the strength of God. 
 
 The bearer of the great secrets of eternity, the bril¬ 
 liant paranymph took the livery of the One who sent 
 him ; he clothed himself with a body of incomparable 
 grace and beauty.f 
 
 * It was a fit beginning of human restoration that an Angel should be sent to 
 a Virgin to be consecrated by a divine birth; because the first cause of human 
 perdition was from the sending of a serpent by the devil to deceive the woman 
 by the spirit of pride. (Bede, Horn. On the Annunciation.) It was becoming that 
 an angel should be the minister to bring about the salvation of man, because the 
 bad angel was the author of his ruin. (Vivien, Angelus.) 
 
 f The paranymph, made joyful by his otfice, by grace exhilarated, ready by 
 duty, clad with unwonted splendor, in human form descends to the Virgin. 
 (St. Laur. Justin, On the Annunt.) There came to me a great paranymph of 
 Christ, not the first patriarch, not a remarkable prophet, but the Archangel 
 Gabriel, of brilliant countenance, of radiant vesture, of admirable bearing. (St. 
 Augt., Serm. 18, De Tempore.) 
 
12 
 
 MEMOIRS OF A SERAPH. 
 
 Gabriel directed his flight neither towards Athens the 
 learned, nor toward Rome the victorious, nor to Babylon 
 the proud, nor to Jerusalem once the holy, to-day the 
 faithless, but to Nazareth the humble and the unknown. 
 
 The brilliant cortege sang, as they ascended, the heav¬ 
 enly alliance, the mysterious union which is to join, in 
 the Person of the Word, the nature of God with that of 
 man. 
 
 The world, plunged in matter and sense, sees nothing, 
 hears nothing, is witness of nothing. It has not even a 
 presentiment of the incomparable event which is about to 
 take place. 
 
 The embassy reaches the oratory of Mary. Gabriel 
 only appears. He speaks not to command as a master, 
 but to propose with deference. His bearing is that of an 
 inferior. He bows his head, and says : 
 
 “ Hail! full of grace : the Lord is with thee ; blessed 
 art thou among women.” 
 
 At this discourse the Virgin is astonished, troubled, 
 and asks what it means ; the angel reassures her : 
 
 a Fear not, Mary, for thou hast found favor with God. 
 Behold ! thou shalt conceive in thy womb, and thou wilt 
 bear a Son, and thou shalt call His name Jesus. He 
 will be great, and will be called the Son of the Most 
 High.” 
 
 Mary asks the angel how can such a wonderful thing 
 come to pass. Thé angel replies : 
 
 “ The Holy Ghost shall come upon thee, and the power 
 of the Most High shall overshadow thee, and therefore 
 the Holy One who will be born of thee shall be called 
 the Son of God.” 
 
 During this interview, the celestial court is in suspense. 
 
MEMOIRS OF A SERAPH. 13 
 
 He who speaks in the name of all is impatient to receive 
 the desired consent. He awaits the decisive word ! * 
 
 At length Mary says: “Behold the handmaid of the 
 Lord ; be it done unto me according to His word.”f 
 
 In the heart of Gabriel, and in all our hearts, there is 
 indescribable joy. 
 
 The alliance is concluded, the contract signed, the 
 union consummated, our mission fulfilled. We prostrate 
 ourselves, and, the first, adore in Mary God made man. 
 
 Those angels who had the honor to take part in this 
 embassy will be forever glorified in heaven. 
 
 Mary will always see in Gabriel the one who an¬ 
 nounced to her her greatness ; and Jesus, the herald of 
 His hypostatic union. 
 
 Whatever will recall to him the scene of the annuncia¬ 
 tion, will touch his heart and attract his good-will. 
 
 When man, with the angel, will repeat that word full 
 of melody : “ Hail Mary,” Mary will smile on him with 
 ineffable sweetness.J 
 
 Mary will always make a return to her children for 
 the honor they paid her. 
 
 To the salutation of filial piety, will answer always the 
 word of motherly tenderness.|| 
 
 * The whole celestial court stood awaiting a reply : they eagerly awaited an 
 answer. The angel Gabriel, the orator of the heavenly spirits, thirsted with the 
 ardor of love to the last word he uttered. (Virg. Seldmayr, Theolog. Mariana.) 
 
 f St. Luke, c. 1, v. 26-28. 
 
 Î That sweet angelic melody, by far the most celebrated, which the Angel 
 Gabriel sang at Nazareth. (St. Ephrem.) 
 
 || When man devoutly salutes the B. Virgin, he is saluted in turn by her. For 
 Mary is most urbane, nor can she be saluted without a charming return of salute. 
 Wherefore if thou sayest a thousand Hail Marys a day, a thousand times will 
 Mary return the salutation. (St. Bernardin of Siena.) 
 
/ 
 
 14 MEMOIRS OF A SERAPH. 
 
 IT. 
 
 THE NAME OE JESUS. 
 
 Jesus! Jesus! It was not the lips of man that pro¬ 
 nounced for the first time this beautiful name. It was 
 
 I , 
 
 not even the lips of angels. We received it from the 
 mouth of the Father, whose creation and masterpiece 
 it is.* 
 
 m 
 
 On hearing it, we were filled with respect, and over¬ 
 flowed with delight; we fell in adoration. 
 
 The infernal spirits were seized with fear, roared 
 frightfully, and in their manner bent the knee. 
 
 Among men some bent the knee like the angels with 
 respect and love ; the others, like the devils, with rage 
 and spite.f 
 
 The name of Jehovah carries with it majesty; it is the 
 name of the Creator, of the Most High, of the All-power¬ 
 ful, of the Immense, of the Eternal ; it is the name great 
 and terrible, before which goes fear.J 
 
 In the name reserved for the Incarnate Word appear 
 equally grandeur and power, but tempered with goodness 
 and grace.|| 
 
 This name signifies Saviour, and embraces all the 
 
 * St. Paul, Ep. to Philippians, c. 2, v. 9. • 
 
 f St. Paul, Philippians, c. 2, v. 10. 
 
 % Exodus, c. 15, v. 3 ; Judith, c. 16, v. 3 ; Ps. 110, v. 9. 
 
 || What is Jesus hut sovereign majesty and sovereign love ? (Corn, a Lap., On 
 Philippians , c. 2.) 
 
MEMOIRS OF A SERAPH. 15 
 
 economy of the Redemption ; it inspires courage and 
 confidence.* 
 
 Touching mystery, which human wisdom declared im¬ 
 possible ! in this name, as upon a throne unique, we see 
 majesty and love.f 
 
 Brought from heaven by one of the most glorious 
 spirits, the name of Jesus was received by the most per¬ 
 fect of creatures, who was herself to give it to the In¬ 
 carnate Word, the august Mary. 
 
 The honor of angelic language, and of that of man, 
 this name of Divine origin will be incorporated into all 
 the idioms of the world, and will be for each one its most 
 beautiful jewel.{ 
 
 No name richer, of wider signification, of more won¬ 
 derful virtue, will be pronounced in heaven or on earth. 
 It will be the name above every name, bearing in it salva¬ 
 tion. || 
 
 It belongs to men even more than to angels, for it is men 
 who have received the greater part of the treasures w T hich 
 it brings, and thus in their language, so inferior to ours, 
 they rival us in expressions of love and marks of respect. 
 
 We repeat it; we meditate it; we sing it to the ears 
 of souls, and we admire the wonders it produces. 
 
 At this sacred name, from one extremity of the Holy 
 Church to the other we see heads bow, hands join, and 
 knees bend.§ 
 
 * The name of Jesus signifies the whole economy of the Incarnation and Re¬ 
 demption of Christ. (Ibid.) 
 
 t Majesty and love agree not well together, nor hold the same throne in har¬ 
 mony. 
 
 % St. Paul, Philippians, c. 2, v. 11. 
 
 || St. Paul, Philippians, c. 2, v. 9. 
 
 g Hearing the name of Jesus, devout children of the Church bow the head or 
 genuflect. (St. John d’ Avila.) 
 
36 MEMOIRS OF A SERAPH. 
 
 At this sacred name, heaven opens, prayer ascends, 
 miracles are wrought, sickness is healed, tears are dried, 
 hearts converted, demons are put to flight ; at this name, 
 martyrs triumph, virtues flourish, souls celebrate their 
 deliverance, men and angels unite in one concert of bene¬ 
 diction and of thanksgiving. 
 
 That wanderer on earth had heard our conversation, 
 spoke the same language as we, whose heart found in¬ 
 sipid every page on which the name of Jesus was not to 
 he read, without life every discourse in which that name 
 of Jesus was not pronounced, and who exclaimed: 
 
 “ Jesus, melody to the ear, honey to the mouth, joy 
 to the heart ! Jesus ! oil that illumes,-aliment that nour¬ 
 ishes, remedy that heals! ” * 
 
 Was he a man or was he an angel, who, under the oaks 
 and beech trees of his forest, where we delighted to fol¬ 
 low him, thought out those pages he wrote on the name 
 of Jesus, which will be the delight of Holy Church, and 
 who breathed forth those hymns, the elevation and purity 
 of which are of heaven, but whose suppliant tenderness 
 tells of exile ? f 
 
 No, never, thanks to the sweet discourses and to the 
 ardent hymns of St. Bernard, did men more happily 
 rival the heavenly court in glorifying the name of Jesus? 
 
 * If you write, it does not please me unless I read there the name of Jesus. Il 
 you discuss or consult, I find nothing agreeable if I do not hear the name of 
 Jesus. Jesus is sweetness to the taste, music to the ear, joy to the heart. (St. • 
 Bernard, Cant, of Canticles . Serm. 15.) 
 
 f Thus far, whatever is of value in Scripture, whatever he spiritually feels, he 
 confesses he acquired by meditation and prayer, especially in the woods and 
 fields: and he is wont to say among his friends, in his playful and graceful way, 
 that he has had in this no masters but the oaks and the beech trees. (Life of St. 
 Bernard , by William, 1. 1, c. 4, n. 23.) 
 
 / 
 
MEMOIRS OF A SERAPH. 
 
 IT 
 
 V. 
 
 GLORY TO GOD IN THE HIGHEST. 
 
 A large number of angels assisted at the Incarnation 
 of the Word. A still greater number receive the mis¬ 
 sion to be present at His crib, and to sing His birth : 
 
 “When the Word has descended,” we said, “who will 
 hesitate to follow Him ? Let us hasten down by the way 
 He has opened ; let us run in His paths, and let us too 
 go down.”* 
 
 Bethlehem, the House of Bread, is going to see real¬ 
 ized the prophetic meaning of its name ; it is to receive 
 the Bread that will give life to the world.f 
 
 But just now Bethlehem is buried in darkness ; it 
 sleeps, and all in the country around is in obscurity and 
 and silence. Hary alone watches with Joseph. Mid¬ 
 night is approaching. 
 
 Above the crib prepared for the Infant-God, in the 
 midst of a serene sky the angelic orchestra is drawn up. 
 A great light surrounds us, making bright from afar the 
 holy night. 
 
 Ravishing melody is heard, and from our hearts bursts 
 forth the chant of a million voices : “ Glory to God in 
 the heights of the heavens. 
 
 * By the open way they entered, following the Lord and saying among them¬ 
 selves: If He has gone down, why do we remain here quiet? Why do we spare 
 ourselves? Come, all ye angels, let us descend from heaven. (Origen, Horn, on 
 Ezechiel.) \ 
 
 f Hail, Bethlehem, house of bread, in which was born the Bread that came down 
 from heaven. (St. Jerome, Fun. Oral., on Saint Paula.) 
 
 Î St. Luke, c. 2, vs. 13.14. 
 
18 
 
 MEMOIRS OF A SERAPH. 
 
 At this powerful and penetrating harmony, the waters 
 seemed to flow more sweetly, the waves to move more 
 calmly, the perfume of the flowers to be more delightful, 
 the forests to wave more joyously, the mountains to rise 
 more boldly, the stars to shine more brightly, the dreams 
 of men to take more graceful shape. 
 
 Wisdom of inferior order has become disconcerted at 
 this spectacle, and exclaimed : 
 
 ‘‘Light! chants! signs of joy ! What a strange and 
 mysterious contrast ! Should not the heavens, at this 
 hour, the rather appear despoiled of their splendor, cov¬ 
 ered with a veil, desolate, mute, or giving forth only 
 plaintive lamentations ? 
 
 “ Light without its sheen, the Word without speech, 
 water athirst, bread hungering, power calling for a guide, 
 wisdom seeking a teacher, force wherewith to sustain it,* 
 in short a God poor, humbled, lessened below all ; what 
 a spectacle ! Did divine glory ever suffer such eclipse ? 
 and was there ever for the friends of God such a subject 
 for sorrow ? ” 
 
 But the voices of angels have answered : 
 
 “ Neither worlds suddenly springing from nothingness 
 and obediently poising themselves in space, nor the pure 
 spirits presiding over their evolutions and teaching them 
 to give praise, have offered to the Most High a like 
 glory ! ” 
 
 Come, wisdom of the earth ! Come and consider, on 
 the one side, the natural greatness of the Infant-God, on 
 the other, the depth of Iiis voluntary self-abasement ; 
 
 * There is recognized light not shining, the Word not speaking, water athii-st, 
 bread hungering. You may see, if attentive, power ruled, wisdom instructed, 
 power sustained. tSt. Bern., on Missus est.) 
 
MEMOIRS OF A SERAPH. 
 
 19 
 
 seize with thy thought, if thou canst, the distance, and 
 thou wilt understand the excellence of the homage which 
 Jesus pays His Father on this night of blessing! What 
 greatness ! what value ! Is it not the incommensurable, 
 the incomprehensible, the infinite ? 
 
 “ The beat of the heart, the look of the eyes, the sound 
 of the lips, the movement of the members, will be so 
 many divine actions. By this title they will honor the 
 Eternal more than our canticles, our adoration, our vir¬ 
 tues, more than all the acts and all the perfections of 
 creatures.” * 
 
 No tongue angelic or human will express how sweet it 
 is to us to see our God receive such homage, to be able 
 to present, as our offering and that of man, the merits 
 of the Word made flesh, to be called to repeat in turn, 
 and without end, through all creation, u Glory to God in 
 the heights of heaven ! ” 
 
 o , 
 
 * The value, as well meritorious as satisfactory, of actions, is not estimated only 
 from the object or from the principle by which, but also and principally from the 
 dignity of the person who does them, as the principle which operates, and it 
 therefore increases the greater the dignity of the person : but the person of Christ 
 is infinitely worthy; therefore His works, though from the condition of the ob¬ 
 ject and the principle by which finite in value, from the infinite dignity of the 
 Person from whom they proceed, have a value in point of merit and of satisfac¬ 
 tion simply infinite; (Theologia Claromontensis, of the Redemption of Christ, p, 2, 
 c. 1, art. 2.) 
 
20 
 
 MEMOIRS OF A SERAPH. 
 
 YI. 
 
 AND PEACE ON EARTH. 
 
 Continuing our song, we added : “ Peace on earth to 
 men of good will.”* 
 
 Impotent heretofore to disarm divine justice, the good 
 will of man will be henceforth more efficacious: it will 
 obtain for them the destruction of the wall of bronze 
 which was the barrier between one’s heavenly home and 
 exile ; it will merit for them the right to see in us their 
 fellow citizens, to salute us as their brethren. 
 
 A thousand times more affectionate and fertile in 
 good, will be the care with which we shall guard their 
 weakness. 
 
 We are in haste to announce to them the great event, 
 and we do so in the order fixed by Providence. 
 
 Gabriel, bearer of the good tidings, sets out for the 
 earth. He turns away from the dwellings where the 
 slaves of sensual pleasure are sleeping ; he goes down 
 towards the country, and addresses himself to poor shep¬ 
 herds. The brilliant effulgence with which he surrounds 
 them troubles them at first. He reassures them by say- 
 ing: f 
 
 u Fear not, for I bring you tidings that will be a great 
 
 * St. Luke, c. 2, v. 14. 
 
 f Since the birth of Christ the angels guard us more efficaciously. (Origen, 
 Horn. 10, on St. Luke.) Whose bowels of so great mercy to us, they too imitate. 
 (St. Bernard, on St. Michael.) 
 

 MEMOIRS OF A SERAPH. 21 
 
 joy to all the people ;* for to-day, in the city of David, 
 is born to you a Saviour, who is Christ, the Lord. I give 
 you this sign ; you will find an infant wrapped in swad¬ 
 dling clothes, and laid in a manger.” 
 
 The same moment our songs and our voices are heard, 
 and the shepherds say among themselves : 
 
 “ Let us go over to Bethlehem and see what has hap¬ 
 pened, what the Lord hath made known to us.”f 
 
 They find the Infant with Joseph and Mary, and filled 
 with wonder they praise God in their turn and bless Him 
 w T ith us. 
 
 At the crib of Bethlehem angels and men find them¬ 
 selves united in the same canticle for the first time. 
 There we began that beautiful song we shall sing to¬ 
 gether, from age to age, in the vaulted temple.| 
 
 After the humble and the lowly will come the power¬ 
 ful and the wise, for no good will shall be excluded irom 
 salvation. 
 
 With rapid flight, the angels designated for the new 
 mission seek, under the Eastern sky, the first fruits of 
 the Gentiles. They form by their power a new star, 
 and make its brilliancy shine before the eyes of Magi.|| 
 They move it with their hands, and give to the three 
 elect the grace of inspiration to follow it, to go where it 
 goes, and to stop where it shall stop. 
 
 We have led to Jesus His first adorers ; what regret 
 that it is not given us to lead to His cradle all the earth, 
 
 * St. Luke, c. 2, v. 9,10. 
 t St. Luke, c. 2, v. 15. 
 
 J The hymn of the angels sung at the Nativity joined heaven and earth in har- 
 uony and fellowship. (Photius, Against the Manichœans, 1. 4, c. 15.) 
 
 || The angels formed it out of condensed air, bestowing upon it splendour 
 orn. a Lap., on Math., c. 2, v. 2.) An angel was the mover and, as it were, the 
 arioteer of the star. (Origen Theophylactus, St. John Chrysostom.) 
 
22 MEMOIRS OF A SERAPH. 
 
 to make known to every creature the humble swaddling 
 clothes, the lowly crib, the rude grot. 
 
 Oh ! hospitable grot !—grot a thousand times blessed, 
 that didst welcome Joseph and Mary, shield the birth of 
 our God, hear His cries, witness His tears, saw at thy 
 feet heaven and earth, received from the Holy Family 
 such touching farewells—grot I love to contemplate, in 
 w T hich it gives me pleasure to fold my wings, mayst thou 
 be sung and glorified forever! 
 
 Resplendent hostelries, open to the rich, closed to the 
 poor, alien to this great event, you have disappeared; of 
 you no stone rests upon a stone, your place will be sought 
 in vain ; and from every point in the universe men will 
 come to visit the grotto, kiss its dust, and interrogate the 
 folds of its rocks. 
 
 For heaven as for earth the blessed grot will be a place 
 of pilgrimage ; the voice of our country will unite with 
 that of exile ; men will continue to say : “ Glory to God 
 in the heights of heaven!” and the angels will reply : 
 “Peace on earth to men of good will !” 
 
 , ' \ , ‘ - • 
 
 \ 
 
23 
 
 MEMOIRS OF A SERAPH. 
 
 VII. 
 
 SATAN—HEROD. 
 
 Satan has a presentiment of the blow his empire is to 
 receive. This light, these songs, this joy, this call of 
 the Shepherds and of the Magi, this union of heaven and 
 of earth, all these scenes of Bethlehem, remaining mys¬ 
 teries to him, preoccupy and disquiet him. 
 
 He betakes himself to Jerusalem, enters the palace of 
 Herod, breathes into the heart of the king jealousy, 
 cruelty, pride, hypocrisy, all the attendant low passions, 
 ■which he has tried before, still tries, and will use to make 
 persecutors and tyrants. 
 
 Herod is full of Satan’s inspiration, or rather Satan 
 has become incarnate in Herod. He moves and conducts 
 him as one in his power. 
 
 “A King is just born to the Jewish nation ; my throne 
 is then menaced? my crbwn would then pass to the brow 
 of another? . . When you will have discovered the new 
 king, come, 0 magi, tell me where he is, that I may take 
 him my tribute, and bring Jerusalem to his feet?” 
 
 Always inspired and conducted by us, the magi take 
 another way to return.* Not seeing them come back, 
 Herod becomes doubly anxious. His fury is excited, 
 and orders are given such as the world never heard 
 before : “ The Infant I fear shall perish : He shall be 
 drowned in blood.” 
 
 * St. Matt., c. 2, y. 12. 
 
24 
 
 MEMOIRS OF A SERAPH. 
 
 That He may not escape the sword, that no one may 
 be substituted for Him, all the children of two years of 
 age and under will die at one and the same time ; all 
 shall be immolated by the hand of the executioner. 
 Neither the cries nor supplications of the maternal heart 
 will save them. 
 
 At the sight of the rivers of blood, Herod will have 
 hope of safety; Satan will rejoice. 
 
 A voice will be heard in Rama, with groans and great 
 outcry: Rachel bewailing her children, and refusing to 
 be consoled, because they are not.* 
 
 Guardian Angels of these little innocents, prepare 
 your psalms, weave your crowns: behold the first fruits 
 offered to the Redeemer. They will be the first wit¬ 
 nesses, the vanguard of the innumerable army of martyrs. 
 
 Be undeceived, Rachel ; they still are ! While their 
 members were torn to pieces by the sword, their souls 
 took their flight, full of life. Raise thy head, heavy 
 with grief, and refuse not to be consoled. Through the 
 country of heaven, in those fields sown with lilies, dear 
 sheep, recognize thy lambs.f 
 
 But, Angels of God, it is our part to protect the days 
 of the Divine Infant ; to watch over the life of Him by 
 whom alone we live. 
 
 In the midst of the night, in the light of a dream, an 
 Angel commands Joseph to rise, to take the Infant and 
 its Mother, and fly into Egypt.J 
 
 Joseph obeys, and we follow the three exiles in their 
 
 * St. Matt., c. 2, v. 17,18. 
 
 f Rachel in Hebrew means sheep. Rachel weeps, i. e., the sheep bewails the 
 loss of the lambs ; but the angels applaud, and also the children, for the souls oi 
 the little ones, as if of lambs, pass to the society of the angels. (Corn, a Lap. on 
 St. Matthew, Ibid.) 
 
 J St. Matt., c. 2, v. 13. 
 
25 
 
 MEMOIRS OF A SERAPH. 
 
 flight. We form an invisible escort for them; some pre¬ 
 cede, others surround them ; others extend their wings 
 over them ; others remove the obstacles in the way. 
 
 When, worn out by fatigue, the Holy Family sits at 
 the foot of a leafless tree, we clothe the branches with 
 large leaves, that temper the heat of the sun ; we orna¬ 
 ment them with flowers, which spread in the air an in¬ 
 vigorating perfume. 
 
 The Tree of the Virgin will flourish for ages in the 
 midst of the desert. It will be the well-spring of touch¬ 
 ing recollections ; it will become a centre of pilgrimage 
 for Angels and for men. 
 
 The arrival of our dear exiles in Egypt remained un¬ 
 known; but marvellous facts signaled their presence 
 there. According to the orders of the Heavenly Father, 
 and through our actions, the ancient prophecies are ac¬ 
 complished; the temples of the false gods are shaken; 
 their columns totter; the altars tremble. In the morn¬ 
 ing, when the priests come to perform their sacrilegious 
 rites, they see, lying on the pavement, their idols broken 
 into a thousand pieces.* 
 
 Soon those other idols will fall in like manner, idols 
 dearer, more worshiped, raised by each passion in the 
 heart of man. 
 
 In the vast deserts of Egypt will be seen legions of 
 saints, rivaling the purity of the Angèls, transforming 
 the solitude into heaven, while tyrants are transforming 
 Roman society into hell.f 
 
 * Isaias, c. 19, v. 1. When Mary and Joseph and the child Jesus were enter- 
 enng Egypt, al-1 the idols of that province fell in tlieir temples, as was foretold 
 by the prophet Isaias. (Rudolph of Saxony, Vita Christi, p. 1, c. 13.) 
 
 f The heavens do not shine with such varied choirs of stars, as Egypt is made 
 illustrious by the numberless dwellings of monks and virgins. (St. J. Chrysos¬ 
 tom, Horn. 8.) 
 
26 
 
 MEMOIRS OF A SERAPH. 
 
 Herod all at once stopped by death, has taken with 
 him, to the bar of Divine Justice, his conscience stained 
 with blood. 
 
 Ours is the sweet joy of announcing to Joseph the end 
 of his exile, and to protect the return of the Holy Family 
 to the land of Israel.* 
 
 The Holy Family would willingly have returned to the 
 place where the manger was. They would have found 
 them touching mementoes. But at Bethlehem the era of 
 proscription had scarcely closed. Suspicion might be 
 aroused ; new perils come up. The ferocious instincts 
 of Herod survived in his son and successor, Archelaus.f 
 
 We led our exiles into the city prophetically called 
 Nazareth, or the Beautiful Flower. Nazareth is the 
 birth-place of Mary; it will be the home of Joseph. It 
 was at Nazareth that the mystery of the Incarnation was 
 accomplished ; it is there the Incarnate Word will pass 
 His infancy, His youth, all His hidden life.J 
 
 * St. Matt. c. 2, y. 19,,20. 
 
 f Ibid., y. 22. 
 
 | Ibid., v. 22, 23. Nazareth is interpreted a beautiful flower. Here wasMary ( 
 the white flower of virginity, born. Here Christ, that the flower of the field 
 might be born in the budding-forth of virtues, was conceived and educated. (St. 
 Jerome.) 
 
 / 
 
MEMOIRS OF A SERAPH. 
 
 27 
 
 VIII. 
 
 NAZARETH. 
 
 ♦ 
 
 Ask again, Nathanael, what good can come ont of 
 Nazareth? With the disciple of Bethsaida, the Angels 
 will answer : “ Come and see ! ” 
 
 The Eternal Word has fallen heir to two heritages ; 
 one by His eternal * generation, the other by generation 
 in time ; the former from His Father, the latter from His 
 Mother; He owes heaven to His Father, Nazareth He 
 owes to His Mother. These two inheritances are His 
 two native lands.f 
 
 At Nazareth, as in heaven, come weighty messages, and 
 important affairs are treated of. The royal residence is 
 at Nazareth as in heaven., 
 
 Nazareth, henceforth, is the point which commands the 
 spiritual world. Everything is connected with it; all 
 centers there. When Jesus takes a step, the center of 
 the angelic spheres changes. 
 
 But Nazareth makes us witnesses of scenes very dif¬ 
 ferent from those the life of the Word offers us in the 
 bosom of His Father. 
 
 * St. John, c. 1, y, 46. 
 
 f You wonder that Nazareth, a little town, should he honored by such a great 
 messenger oi so great a King. But a great treasure lies hid in the small city ; it 
 is hidden from men, not from God. Does the only begotten Son of the Father 
 know heaven? If He knows heaven. He knows also Nazareth. Why should He 
 not know his birthplace ? Why should He not know his inheritance ? Heaven 
 is from His Father ; Nazareth he claims from His mother. (St. Bern, on the An¬ 
 nunciation.) 
 
28 
 
 MEMOIRS OF A SERAPH. 
 
 The least actions of the Infant-God, His speech and 
 His silence, His tears and His smile, His prayer and His 
 work, His movement and His repose, His watching and 
 His sleep—everything excites our admiration ; every¬ 
 thing calls forth our love. 
 
 0 Earth, that hast the honor to bear our God, proceed 
 joyously through space ; receive from our hands a more 
 tender care on the way around thy sun. 
 
 And you, spirits who direct the worlds above, bow 
 down ; salute as He passes the One who is to make you 
 glorious. 
 
 Let that land be blessed which has become His sojourn! 
 Blessed be the harvests that nourish Him, the fountains 
 that slake His thirst, the raiment that covers His mem- 
 bers, the flowers that perfume the air around Him ! 
 
 Blessed the way He treads, the country that delights 
 his eye, the wood his hand fashions ! 
 
 Blessed the children just born, the old men who have 
 not yet quitted this life, the just who will see Him, sin¬ 
 ners who will hear Him ! 
 
 Blessed all those who are of this time of Jesus ? At 
 Nazareth is the focus of love brought from heaven to set 
 the world on fire. There is the torch of light, there the 
 secrets of God, there salvation. Thence spread over the 
 world the splendors of the faith, the flames of charity, 
 the treasures of hope, all the blessings of eternity. 
 
 But also what do we see ? what spectacle is that ? 
 what signs of mourning in the midst of such delightful 
 brightness? what feelings of sadness amid so many ex¬ 
 pressions of joy? 
 
 This earth, so honored and glorified, this earth so 
 blessed and made fertile, this earth, ah ! under that 
 
MEMOIRS OF A SERAPH. 
 
 29 
 
 beautiful sky which smiles upon it, upon the very soil 
 pressed by the foot of Divine Benefactor, lo ! it pro¬ 
 duces thorns, scourges, reeds. 
 
 And there, high up is growing in the forest, spreads 
 its limbs swaying in the wind, a tree that shall one day 
 be a cross I 
 
 A 
 
 \ 
 
 v 
 
 / 
 
 \ 
 
 
 
 
 
30 
 
 MEMOIRS OF A SERAPH. 
 
 I ^ ! 
 
 IX. 
 
 THE DESERT. 
 
 The Redeemer is about to begin His preaching. 
 Thirty years of obscurity and of silence are not enough 
 to prepare for this great work ; His zeal calls for the 
 desert, penance, combat with the spirit of darkness. 
 
 At the sight of this strange Solitary, who seems to 
 surpass the just of times past, Satan is tormented. 
 Satan asks himself who He is, whence He comes, what 
 He proposes to do —all impenetrable mystery.* 
 
 The demons do not know just now if Jesus is the 
 promised Messiah. They have a suspicion of it; they 
 want to be certain of it. This is one of the intentions 
 Satan has in the temptation, f 
 
 After numerous and splendid miracles which will fol¬ 
 low each other in the life of Jesus, they will recognize 
 and publish that 1 He is the Christ, the Holy One, the En¬ 
 voy of God, the Son of God. f 
 
 But to the very end of His mission they will remain 
 ignorant whether He is the Eternal Son of the Father, 
 
 * The mystery of the Incarnation is not known to the demons, as it is to the 
 holy angels, but the knowledge is forced on them by some temporal effects, so as 
 to terrify them. (St. Thomas 1, q. 34, art. 1.) When he judged fit to somewhat 
 express those signs of His presence, and was more completely hidden, the prince 
 of demons doubted him. (St. Aug., City of God , 1. 9, c. 21.) 
 
 f He tempted Him that he might find out whether He were Christ. (St. Aug. 
 Ibid.) 
 
 Î Seeing the miracles, he conjectures from a certain suspicion that He was the 
 Son of God. (St. Thomas 3, q. 44, art. 1.) 
 
MEMOIRS OF A SERAPH. 31 
 
 whether He is the Word Incarnate, whether He is the 
 God-man, whether He is God.* * 
 
 If they had clearly recognized his divinity, if they had 
 foreseen and understood the consequences of His death, 
 they would not have led his enemies to crucify Him.f 
 The uncertainty in which the demons were left on a 
 subject so manifest to angels and to men, shows how easy 
 it is for God to darken when he pleases those intellects 
 naturally so great. 
 
 What disturbs here their intelligence, what surpasses 
 their power of discernment, is the condition of weakness 
 and infirmity in which they see the Redeemer.J 
 
 Not having the light of glory nor that of grace, de¬ 
 prived of all knowledge matutinal or vespertinal, reduced 
 to their nocturnal knowledge, they cannot account to 
 themselves for a fact accomplished in the supernatural 
 order. 
 
 Pride and hate moreover prevent their fixing the eyes 
 of their intelligence on what they do not wish to see.|| 
 It is the same disposition that turned them from truth 
 and confirmed them in error on the day of their first 
 crime. 
 
 i 
 
 * That they confessed Him to be the Son of God was more from suspicion than 
 certainty. (Ibid.) 
 
 f But if they had known perfectly and with certainty the effects of His Pas¬ 
 sion, they would never have crucified the God of Glory. (St. Thomas, 1, q. 64, 
 art. 1.) 
 
 I Bear in mind that the demons did not know it so clearly and firmly, that, 
 thinking, on the other hand, of the greatness of the mystery of such condescen¬ 
 sion and humiliation on the part of Christ, that seemed naturally incredible, es¬ 
 pecially to the proud devil, they did not hesitate and doubt whether Jesus were 
 the Messialyand the Son of God. (Corn, a Lap., on St. Mark , c. 3, v. 12.) 
 
 || They hesitated because hatred of Jesus blinded them. Whence it came, that 
 blinded by hatred of Jesus, they did not consider or did not understand the sa¬ 
 cred Scriptures, otherwise clear, concerning the cross and redemption of Christ 
 and our redemption thereby. (Ibid.) 
 
32 
 
 -'i 
 
 MEMOIRS OF A SERAPH. 
 
 When Jesus will come forth from the tomb, when they 
 will see Him ascend triumphantly to heaven, they will 
 feel themselves subjugated by evidence, and they will 
 have neither doubt nor uncertainty. 
 
 Satan has reaped from the persecution of Herod only 
 spite and confusion. He will not immediately have re- - 
 course to a new persecution. He is going to overcome 
 by temptation the redoubtable Unknown. 
 
 He has before his eyes the victories won over Adam 
 and personages the most holy. 
 
 Sensuality, curiosity, pride, have been his weapons in 
 former times; they will be his arms now. 
 
 Apostolic men, and all you who meditate great works, 
 .come receive lessons of wisdom. 
 
 In permitting the monster stained with the blood of 
 souls to approach Him, to speak to Him, to put his hand 
 upon Him, to transport Him from one place to another, 
 to tempt Him, the Son of God will show you what you 
 are to expect, and the assaults you will have to sustain 
 before combating for others. 
 
 In turning the shafts of the enemy against himself, in 
 confounding him by his own words, the Divine Master 
 will teach you prudence, will inspire you with courage, 
 will assure you of triumph. 
 
 To be present at this impressive struggle between the 
 Redeemer and the tempter, we hastened from all parts of 
 the heavens ; but our attitude was not that of combat. 
 It does not belong to us to lend the aid of our strength to 
 the Author of strength. 
 
 We remained at a distance devoted spectators, but 
 simply spectators. 
 
 Seeing the Redeemer overcome by hunger, the tempter 
 
MEMOIRS OF A SERAPH. 
 
 33 
 
 said to Him : “ If Thou art the Son of God, command 
 these stones to become bread.”* * * § Jesus answered him: 
 It is written ; “ Not on bread alone does a man live, but 
 from every word that issues from the mouth of God.” f 
 The tempter transported him to the holy city, and 
 placed Him on the pinnacle of the temple, and said to 
 Him : “ If thou art the Son of God, throw Thyself down, 
 for it is written : He has given His angels charge over 
 Thee, and they will bear Thee up, lest Thou dash Thy 
 foot against a stone.” f Jesus answered him: It is writ¬ 
 ten : Thou shalt not tempt the Lord, thy God.”|| 
 
 The tempter carried Him up into a high mountain, and 
 showed Him all the kingdoms of the world, and said to 
 Him : “ All these will I give Thee if falling down Thou 
 wilt adore me.” § Jesus answered him: “ Begone 
 Satan, for it is written : The Lord thy God shalt thou 
 adore, and Him only shalt thou serve.’ ^f 
 
 The tempter left Him, and we approached. ** 
 
 To suppose accessible to sensuality, pride, and avarice 
 Him who comes to found the kingdom of mortification, of 
 humility, of abnegation, Him through whom alone virtue 
 flourishes, is this not the height of blindness and of folly ? 
 
 Externally Satan puts all his engines at work ; but 
 interiorly the heart of the Just One preserves an unalter¬ 
 able calm, and is not even lightly affected.ft At every 
 
 * St. Matt., c. 4, v. 3. 
 flbii,v. 4. t 
 
 | Ibid, v. 6. 
 
 || Ibid, v. 7. 
 
 § Ibid, v. 9. 
 
 Ibid, v. 10. 
 
 ** Ibid, v. 11. Angels ministered unto him, not as merciful to one in need,but 
 as subjects to the Almighty. (St. Aug., on the 56 Ps.) 
 
 ft Since temptation takes place in three ways, by suggestion, delectation, and 
 consent, the Lord was tempted only by suggestion. (St. Gregory, Homily on the 
 Gospel Tentavit Diabolus.) 
 
 i 
 
 \ 
 
34 
 
 MEMOIRS OF A SERAPH. 
 
 new attempt of Satan a word is enough to dissipate 
 everything. 
 
 In contemplating this scene, we understood better than 
 ever the grace of our preservation. Without this grace 
 we should perhaps be there, near Satan, or in his place, 
 debased to that ignoble occupation, engaged in a sacri¬ 
 legious strife. 
 
 After the victory Jesus permits us to come, felicitate 
 
 Him and minister to Him. We hasten to refresh His 
 
 . \ 
 
 failing body. 
 
 By Thy almighty power, 0 good Master, produce in 
 these fields some new fruits. We will speedily gather 
 them to present them to Thee. 
 
 The Master refuses : He will reserve for the crowd 
 these miraculous productions ; we shall never see Him 
 work a miracle for Himself or for His disciples. Urged 
 by hunger, His disciples will one day be content to break 
 off’ the grains of corn with their hands.* 
 
 Two angels, understanding his desire, leave, and with 
 rapid flight transport themselves to Nazareth. They 
 present themselves to Mary, humbly salute her, tell her 
 of the condition in which they have left her Son. 
 
 Mary has just prepared the modest repast of the 
 family. She takes it, with much emotion places it in 
 their hands, and they are back in the desert. They ar¬ 
 range upon a table of sward the aliment prepared by 
 hands so pure, and Jesus takes His seat.f 
 
 * We do not see He used this power for Himseil or His disciples, but He used 
 it for the people. (Ludolph of Saxony, Life of Chiist, p. 1, c. 22.) 
 
 t Two angels go, at a word iroin the Lord, and in a moment "were before His 
 mothej, and reveiently saluting her, tell her of her son’s condition, carry back 
 the food sue had prepared for herself and Joseph, and bread with other things 
 proper. Returning therefore, they prepare on the ground the repast and sol¬ 
 emnly bless the table. (Ibid.) 
 
 •"'\p 
 
MEMOIRS OF A SERAPH. 
 
 35 
 
 We press around Him in a circle, and while He ap¬ 
 peases a hunger that expiates so much sensuality, we feel 
 a joy mingled with sadness. 
 
 He has overcome Satan, and He will always overcome 
 him, we said ; but the Author and Conserver of all good 
 reduced to ask His sustenance from that perishable matter, 
 what a spectacle ! and who among angels or men could 
 look on it without being moved to tears.* 
 
 * The angels stand around ministering to the Lord, and sing a hymn from the 
 Canticles of Sion and rejoice, celebrating with Him a festal day. But, if it be 
 lawful so to speak, this least is modified by very great compassion, on account 
 of which we too should lament. They look on Him reverently, and considering 
 their God and their Lord, the Creator of the universe who gives food to all flesh, 
 thus humbled and needing the sustenance of bodily food, as the rest of men, 
 they are filled with compassion on account of it. (Ibid.) 
 
36 
 
 MEMOIRS OF A SERAPH. 
 
 X. 
 
 JUDEA. 
 
 If the waters of the Jordan reflected the wings of the 
 angels as they reflect the rays of the stars, what a pic¬ 
 ture would they not have offered at the moment when 
 Jesus received baptism from the hands of the Precursor! 
 We were there present, attentive, and it was one of us 
 who from the heights of the air made his voice heard, in 
 the name of the Father, in these words : “ This is my be¬ 
 loved Son, in whom I am well pleased.” * 
 
 For thirty years we have read the beautiful book of 
 His hidden life. We have studied in it the secret of His 
 love for souls and His zeal for the glory of His Father. 
 He is going to labor and teach for the accomplishment of 
 His great work. While forming the church of souls, He 
 will not cease to instruct the Church of Angels.f 
 
 0 Judea! Judea! land from early days cultivated by 
 miracles, land of deep mystery, of splendid testimony, 
 of touching remembrance ; Judea, sojourn of the prophets 
 and of the patriarchs, country of David and of Solomon, 
 of Anna and of Joachim, of Mary and of Joseph, coun¬ 
 try of great souls, country of the Word Incarnate, what 
 honor to Thee ! 
 
 Behold, thy mountains are to be the seat of His teach¬ 
 ings ; thy cedars will reecho His prayer ; thy tempests 
 
 * St. Matt., c. 3, v. 17. This voice in the person of the Father was formed by 
 the ministry of angels. (Victor of Antioch, on St. Mark , c. T.) 
 
 f The soul of Christ is more filled with the power of God, than any one of the 
 angels; wherefore it illumines the Angels. (St. Thomas, 3, q. 59, art. 6.) 
 
3T 
 
 MEMOIRS OF A SERAPH. 
 
 ! 'V 
 
 will recognize His voice ; thy lakes will make solid their 
 waters under His feet ; thy rocks will proclaim His power ; 
 thy sepulchres opening will give up to Him their dead ; 
 thy dust will drink His Blood ; thy bosom receive His 
 Body ; thy plains and thy hill-sides will offer what is 
 needed for His Blessed Eucharistic banquet! 
 
 Toward thee turn the eyes of men, toward thee those 
 of the Angels ; we all give ear. 
 
 To bring about in the world the reestablishment of 
 order, to secure for virtue honor, happiness, love; to 
 exalt what has hitherto been despised, accursed, hated ; 
 to cry to the poor and abandoned: “ Blessed are ye! ” 
 to the rich and powerful: “ Evil betides you Ho ! 
 this is not too much for the voice and action of a God. 
 
 The Redeemer began His mission by relieving the bod¬ 
 ily and spiritual miseries of humanity : a double lesson 
 of love which will multiply an hundred-fold our zeal on 
 earth and our joy in heaven. 
 
 His divine virtue will be the inexhaustible treasure of 
 those He loves. The change of water into wine, the 
 multiplication of the loaves, the miraculous draught of 
 fish, the calming of the tempest, the healing of the sick, 
 the raising of the dead to life, the exorcising of demons; 
 are not these so many displays of divine power com¬ 
 manded by love ? 
 
 The Scribes and the Pharisees come to ask of Him 
 signs in the heavens : He refuses. He has nothing to do 
 with satisfying the curiosity of the proud. All His 
 miracles are miracles of love. How truly will the Evan¬ 
 gelist of His heart say: “He passed by doing good, and 
 delivering those whom the demon oppressed!”* 
 
 * Acts, c. 10. v. 38. 
 
88 
 
 MEMOIRS OF A SERAPH. 
 
 See this physician, so compassionate of the miseries 
 of the body, face to face with the infirmities of the soul. 
 
 All the vices, all faults united, could not extinguish His 
 charity. Far from rendering it cold, they excite and in¬ 
 flame it.* 
 
 Come ; approach : see Him in the midst of sinners : it 
 is the moment in which He teaches the great lesson. 
 
 How indulgent He is towards them! How He loves 
 
 them ! It is for them He has come ; ’tis to them He 
 
 goes by preference. 
 
 Under that coarse layer, a pearl is shining ; in that 
 shapeless block, a master-piece lies waiting ; out of the 
 city of sense, a people of Saints is to arise.f 
 
 The Pharisee, the man of outward appearance, mur¬ 
 murs at His condescension ; but these murmurs hold cap¬ 
 tive neither His voice nor His hand. 
 
 When he will have pressed in His arms His dear 
 
 prodigal, brought back to the fold His beloved sheep, 
 
 replaced in His treasury the drachma recovered, He will 
 invite us to congratulate Him, to celebrate His good for¬ 
 tune, to rejoice with Him. 
 
 During His mission we are busy preparing the way 
 for Him, opening hearts for Him, gaining Him souls. 
 We strive in every way to cause Him to be loved, 
 blessed, adored. We are ambitious for no glory but 
 His; we share His joys; we celebrate His triumphs; 
 we are happy to disappear in pointing Him out.J 
 
 * Canticles, c. 8, v. 7. 
 
 t Acts, c. 18, v. 10. 
 
 J All the angels seek the glory of Him they love ; they strive to draw to His 
 worship, adoration, contempla, ion, those they love ; they announce Him to them, 
 not themselves, because they ai e angels; and because they are soldi* rs, they know 
 not how to seek their glory, but that of their Commander. (St. Aug., on 96 Ps.) 
 
 \ 
 
MEMOIRS OF A SERAPH. 
 
 39 
 
 But at His nakedness, His privations, His weariness, 
 His sadness, His tears, there arise in our hearts emo¬ 
 tions that cannot be described. 
 
 Such touching proofs of His love enkindle in us a new 
 love, and we regret not to be able, as man is, to take 
 part in His sacrifices and share them. 
 
 Ye apostolic souls, come to our aid! 
 
 We see the face of God, we are at the source of grace, 
 we will obtain for you the greatest favors, we will secure 
 for you treasures of light, of force, of unction. 
 
 But in return, in our name and for us, do wh^t we 
 cannot do, seek and bear fatigue, suffer the anguish of 
 compassion, give yourselves up to the tortures of love, 
 brave privation and pain. 
 
 Mingle with the sweat and tears of the Redeemer, 
 with the intention of the angels, your sweat and tears. 
 
 t 
 
40 
 
 MEMOIRS OF A SERAPH. 
 
 XI. 
 
 THE CENACLE. 
 
 A day was to come when spirits crowned with glory, 
 and seated at the banquet of divine delight, would bear 
 man a holy envy, and regard it a great honor to be 
 seated by his side. 
 
 This table which the angels surround, but of which 
 man alone partakes, is the Eucharistic Table. 
 
 In heaven the Eternal Word gives Himself to us in 
 His magnificence, and communicates to us His divinity. 
 
 On earth the Incarnate Word clothes Himself with 
 humble appearances, and communicates to man also His 
 humanity. 
 
 In the Eucharist then, the Word gives Himself more 
 fully to man than to us, and in a manner more touching. 
 
 It is not given to us, as to man, to participate in this 
 Bread which came down from heaven; this Body, this 
 Blood. 
 
 Happy guests, well-beloved apostles, this invitation He 
 addresses to you here below; ’tis you He calls His 
 friends, His brethren, with a more solemn and loving 
 voice ; ’tis you who are to take your places around 
 Him and repose upon His bosom.* 
 
 You are to receive from His hands in yours this 
 
 •/ 
 
 * The angels desire to have the freedom with Christ that lie had who reposecf 
 on His breast. (Philip the Solit., to the Monk Callirus.) 
 
 / 
 
MEMOIRS OF A SERAPH. 
 
 41 
 
 divine nourishment, to break this Sacred Bread, to raise 
 to your lips this chalice, to nourish yourselves with this 
 Flesh, to sate your thirst with this Blood, to contract an 
 ineffable union which is to make Jesus live in you. 
 
 A great love created the world; a greater love re¬ 
 deemed it; an extreme love gave it the Blessed Eu¬ 
 charist. 
 
 In the Eucharist w r e see neither a simple transforma¬ 
 tion, nor a pure substitution, nor a new creation, nor a 
 previous annhilation. It is a change of one substance 
 into another, a transubstantiation. Transubstantiation, 
 an operation of itself, which eclipses anterior miracles, 
 and appears to us as an abyss of miracles ! 
 
 Mystery of faijth whose depth is infinite, but which 
 every loving soul will accept, and will believe more 
 firmly, the more ardently she will love. 
 
 This proof of an infinite love will not be reserved to 
 the apostles, to the first disciples, to a happy elite of 
 humanity. The divine Body and Blood will remain 
 permanently on earth ; they will be preserved till the 
 consummation of ages. Every soul in its pilgrimage 
 will receive it as a strengthening viaticum. 
 
 But where is that divine manna to be gathered? In 
 what place? Under what roof? In what precious 
 vase ? 
 
 Give the order, 0 Lord! and Thy angels will supply 
 man’s deficiency. They will prepare for Thee a tem¬ 
 ple of incomparable proportions, an altar as beautiful 
 as a pure heart, a tabernacle as brilliant as the splendor 
 of the heavens, a chalice cut in the diamond that fell 
 from the brow of Lucifer. 
 
I 
 
 V. . 
 
 42 MEMOIRS OF A SERAPH. 
 
 The people will flock to this chosen spot of earth. At 
 the threshold of a dwelling which majesty crowns and 
 goodness inhabits, they will arrive sanctified by penance, 
 tried by long desires, full of respect, their bosoms 
 heaving with emotion. 
 
 But no ! Despite the immense love that distinguishes 
 Him in glory, the Angel cannot penetrate all the secrets 
 of divine love. 
 
 The temples, the altars, the tabernacles, the sacred 
 vases, will be multiplied by the hand of man. They will 
 be innumerable on the earth, and will see the wonders of 
 the consecration renewed each day by the voice of a sim¬ 
 ple creature. 
 
 What will be the word, 0 Lord, that will work these 
 wonders ? and who shall be the happy creature to pro¬ 
 nounce it ? ' 
 
 Among the creatures that have come from Thy hand, 
 here are the most exalted, the most perfect, your seraphs! 
 
 But what seraph would dare pronounce divine words 
 over such weak elements and expect the realization of 
 the great mystery ? \ 
 
 On man, on thousands of men, will this dignity and 
 these powers be conferred. 
 
 It is yours, 0 Priests of the Lord, to purify your¬ 
 selves, and ascend the holy Mount; yours to consecrate 
 at every dawn the Body and Blood of your God, to dis¬ 
 tribute it to souls, and to remain its incorruptible guar¬ 
 dians.* 
 
 It is ours, Angels of heaven, to prostrate ourselves in 
 
 * Great is the dignity of priests, to whom is given what is not granted to angels. 
 
 For only priests, rightly ordained in the Church, have the power of celebrating 1 
 and of consecrating the body of Christ. (Following of Christ, 1. 4, c. 5.) 
 
 
i 
 
 MEMOIRS OF A SERAPH. 
 
 43 
 
 adoration around the priest who is consecrating ; ours to 
 accompany him to the august table where the new disci¬ 
 ples are ranged ; ours to carry sometimes the Blessed Eu¬ 
 charist to holy and fervent souls ; ours to watch near the 
 tabernacle, and to perpetuate there the singing of the 
 divine mercies ; ours finally to learn to love each day 
 more those the Divine Word has so much loved. 
 
44 
 
 MEMOIRS OF A SERAPH. 
 
 XII 
 
 - \ ••>1 
 
 GETHSEMANE. 
 
 Surrounded by His Apostles, accompanied by His 
 Angels, Jesus goes forth from the cenacle, passes the tor¬ 
 rent of Cedron, and enters the garden of Olives. What 
 solitude Î What darkness ! The silence is interrupted 
 only by the sighing of the wind through the cedars. 
 Jesus watches and prays. 
 
 Through the shadows of night appears to Him the im¬ 
 mense chalice to which every human being brings his 
 contingent of bitterness. We see mix and whirl in it, as 
 a tempest, the crimes of all times, and of all places. 
 
 The horror that Angels and men have ever had for 
 evil could never come near that the Redeemer experi¬ 
 ences. He is going to take on Him all their crimes, 
 clothe Himself with them as with a vestment, give Him¬ 
 self up to sovereign justice, expiate them as a warning 
 to those who commit them. 
 
 To fathom what there is of sorrow and bitterness in 
 the anguish of the God-Man, it would be necessary like 
 Him to understand the necessary, eternal, infinite oppo¬ 
 sition there is between the sovereign good and the sove¬ 
 reign evil. We understand this opposition better than 
 man ; we could not comprehend it as God does. 
 
 It is by a great miracle of His power and of His love 
 that the Redeemer unites in Himself to day the two ex¬ 
 tremes—happiness and suffering. 
 
 > 
 
MEMOIRS OF A SERAPH. 
 
 45 
 
 After the fall of the first man, says a poet, the Eter¬ 
 nal asked of heaven in consternation if some one of the 
 pure spirits would consent to devote himself to the sal¬ 
 vation of the human race. The divine hierarchies re¬ 
 mained motionless and mute—no one felt strong enough 
 to offer himself in sacrifice and become the willing object 
 of celestial vengeance. 
 
 The image is simple, but contains the expression of a 
 great truth. If the Son of God was to find the chalice 
 bitter, how w r ould a mere creature have dared to raise it 
 to his lips ? Independently of insufficiency of merit, how 
 could he have found in himself the immense love the 
 mystery of the Passion demands ? 
 
 With inexpressible emotion we hear the Incarnate 
 Word say and repeat: “ Father, if it be possible, let this 
 chalice pass from me ; nevertheless not my will, but thine 
 be done.”* 
 
 The chalice does not pass away ; the will of the Father 
 shall be accomplished ; the chalice will be drunk to the 
 dregs. 
 
 Jesus becomes sad; sad even unto death! A sweat 
 of blood bursts from His veins, and flows upon His mem¬ 
 bers. Exhausted, without strength, He falls prone upon 
 the earth, and He is in His agony. 
 
 What affright in the ranks of the Angels ! Wé all 
 rose; we all extended our hands. Only one became 
 visible to receive Him in his arms, support His weary 
 head, and strengthen Him.f 
 
 Sad and painful honor for the Angels ! 
 
 This earth, which has just received the most touching 
 
 * St. Luke, c. 22, v. 41, 42. 
 
MEMOIRS OF A SERAPH. 
 
 46 
 
 proof of love in the Eucharist, and which is to have the 
 crowning act of it in the Passion, this earth i3 mute, in¬ 
 different, insensible. Those who yet bear in their heart 
 the aliment of life have ceased to watch ; they are asleep ! 
 
 The Angels run to console Him who is their happiness, 
 fortify Him who has shared His strength with them, sup¬ 
 port Him who sustains all beings. 
 
 What indulgent goodness for us ! But with what 
 vigor shall we not defend our Head, our King, whenever 
 heaven is to supply the place of the absent earth ! 
 
 The turn of the earth will come ; the day will be 
 when thousands of souls will seek the honor of discharg- 
 ing the duties of the consoling angel, not for a moment, 
 but for all their life. I hear them sigh: 
 
 u O, Beautiful Angel, whose name we know not, but 
 who must be of the choir of Seraphs, thou hast received 
 and supported in thy hands that divine brow made 
 heavy by the weight of our crimes ! Give us the love -, 
 thou hast, enkindle in us thy zeal, and every day while 
 the careless sleep, and the wicked weave their plots, we 
 will come to the Gethsemane of the altar, to solace, like 
 thee, Jesus in agony. 
 
 “How beautiful is the ministry of the Angels! How 
 ravishing it appears to us, at Bethlehem, at Nazareth, in 
 the desert, at the tomb ! But how much more touching, 
 and much more worthy of envv, it appears in the garden 
 of Olives.” 
 
 ) 
 
ME MO IB S OF A SEBAPH. 
 
 47 
 
 XIII. 
 
 MORE THAN TWELVE LEGIONS. 
 
 Satan has not lost sight of Him whose mysterious 
 character he has not been able to penetrate. Van¬ 
 quished, humbled in the persecution of Herod, in the 
 temptation in the desert, the deliverance of those pos¬ 
 sessed, the conversion of sinners, he is not disconcerted, 
 he has not ceased to meditate vengeance ; now see how 
 he is going to succeed. By the very side of the Re¬ 
 deemed he has just found the help he needed. 
 
 After having gone over the earth in the search of 
 souls, Satan anew is found in the midst of men.* * The 
 very spirit of hate, he has taken his seat at the feast of 
 love. He has seduced a disciple, an apostle, one of the 
 twelve ; he said to him: “Here is the silver, give me 
 Jesus. Thou wilt have a double advantage: thou wilt 
 have money, and be free of the master.” 
 
 The heart of Judas is gained; his eyes are dazzled; 
 he accepts. 
 
 He runs to the Jews : “What will you give me, and 
 I will deliver Him to you.” They pay him thirty 
 pieces of silver.f 
 
 There is no delay : Satan has entered into Judas : 
 Judas has become the instrument of Satan, and we 
 
 * Job, c. 1, v. 6. 
 
 * St. Matt., c. 26. v. 15. 
 
48 
 
 MEMOIRS OF A SERAPH. 
 
 already hear the seducer cry : “ He is no longer Thine, 
 Jesus of Nazareth ; he is mine, well mine, mine alone.”* 
 
 He takes possession of his soul, and commands his ex¬ 
 terior acts. He has become incarnate in him, as much 
 as it is possible, blinding his spirit, exasperating his 
 heart, moving his hands, emboldening his look, dictating 
 his words, preparing him for the kiss of treason.f 
 
 The traitor has received communion with his brethren, 
 hut he has made no thanksgiving, he has not prayed. 
 So Satan has willed. Satan accepts the chance to dwell 
 in a heart with the Divine Body of the Saviour. He 
 would not know how to dwell there, nor could, if in it 
 were prayer and earnest petition. 
 
 Judas and Satan are but one ; the ingrate and the 
 traitor. The traitor says to the Jews: u Arm your* 
 selves with clubs, bring chains, get torches, and follow 
 me. Come. I know where He will pray with his dis¬ 
 ciples. I will kiss Him. That will be the signal. Take 
 possession of Him, and carry Him off.” 
 
 Judas enters the garden, advances towards Jesus, 
 kisses Him, and says: “Hail! Rabbi.” Jesus réceives 
 the traitor in His arms, and answers: “Friend, why 
 comestthou? What! Judas, dost thou betray the Son 
 of Man with a kiss ï ” J 
 
 Satan never had a more docile instrument than Judas. 
 In a few moments he has made him commit sacrilege, 
 treason, cruelty ; he only has to make himself master of 
 
 * St. Luke, c. 22, v. 3. He came and. entered into him and said : He is not thine 
 0 Jesus, but is mine. (St. Ambrose.) These words signify the atrocity of the 
 crime, as if man did not suffice to commit it, but needed tne help and instigation 
 of the devil. So great was this crime that it would seem to be not of man, but of 
 Lucifer. (Corn, a Lap , on St. Malt., c. 26, v. 14.) 
 
 f Then he rubbed his forehead, and clothed him with impudence, (rbid.) 
 
 I St. Matt., c. 26, v. 49, 50. 
 
MEMOIRS OF A SERA P/I. 
 
 49 
 
 V 
 
 him for all eternity. This he is going to do by driving 
 him into despair, in leading him to final impenitepce, put¬ 
 ting into his heart the resolve to commit the greatest and 
 last of crimes—suicide ! * 
 
 The Saviour is seized and bound. The disciples wish 
 to defend Him. Jesus stops them, and says: “Do 
 you think I could not ask my Father, and that He will 
 not send me more than twelve legions of Angels? ” f 
 
 Yes, 0 good Master, Thy Angels are ready to fly 
 to Thy defense—not twelve legions, not hundreds, not 
 millions, but millions of millions. Are we not Thy sat¬ 
 ellites, Thy guards, Thy armies? Are there not there 
 those who opened the cataracts of heaven? Those who 
 reduced Sodom to ashes ? Those who slew the first-born 
 of Egypt? Those who annihilated the army of Sen¬ 
 nacherib ? Those who scourged Heliodorus ? Those 
 W'ho punished guilty humanity every time the glory of 
 the Most High, and His sovereign justice, called for it? 
 Are we not all there, and have we not now the same 
 power ? Speak, and, like a devouring fire, our zeal will 
 go consume traitors and executioners ! 
 
 He, who to honor us willed to accept our aid in His 
 agony, does not accept it in the hands of His execution¬ 
 ers. For the salvation of man, the Divine Victim must 
 suffer and be immolated. 
 
 Before the eyes of the Heavenly Father will be ac¬ 
 complished this strange drama, which will reunite in the 
 act all that is most criminal and odious, in the Passion all 
 that is most holy and touching.^ 
 
 * St. Matt., c. 27, v. 5. 
 
 f St. Matt, c. 26, v. 53. 
 
 t The actiou bad, but the suffering acceptable. 
 
50 
 
 MEMOIRS OF A SERAPH. 
 
 XIV. 
 
 SUFFERING-. 
 
 From Gethsemane to Calvary, what poignant scenes ! 
 Is it not the place of meeting of all the causes that pro¬ 
 duce suffering? 
 
 In the body : the blows of the executioners, the bruises 
 of the chains, the thorns of the crown, the weight of the 
 cross, the piercing of the nails, the exhaustion of strength, 
 the burning thirst, the gall. 
 
 In the soul : outrage, blasphemy, the sight of Mary 
 in tears, the abandonment by the Father m heaven, an 
 abyss of sadness. 
 
 Suffering in all its varieties and grades goes on increas¬ 
 ing as a fire that devours little by little its victim, and 
 
 es! We never 
 suffered them ; we never felt their bitterness; but if we 
 judge of them by their effects around us, how terrible 
 they must be ! 
 
 In man and in the living beings around him, what pre¬ 
 caution to prevent them ! what efforts to drive them away! 
 When unable to avoid them, every one lets his desolation 
 and his despair be known. 
 
 Since the day when we saw unhappy Eve weeping 
 over the inanimate body of Abel, seeking in vain to 
 wake from that strange sleep her dear child, how many 
 tears have been shed! How many cries and sobs we 
 
 ends by killing him. 
 
 Suffering! Death! Frightful realiti 
 

 MEMOIRS OF A SERAPH. 51 
 
 have heard ! But never did we contemplate a grief like 
 to that of which we are witnesses to-day. 
 
 Besides what the body of man can suffer, his heart 
 feels, his thought suspects, we see a world of incom¬ 
 prehensible phenomena. 
 
 In the Incarnate Word the perfection of the soul and 
 body give pain a greater hold : at the same time the 
 perfection of their union offers a stronger resistance. To 
 produce death the suffering must be of unheard of 
 violence.* - 
 
 How could the Incarnate Word bear that excess of 
 
 . / / 
 
 pain ? How could He be accessible to the slightest suf¬ 
 fering ? Hid not His soul enjoy the beatific vision? 
 Hoes not this vision exclude all suffering ? 
 
 The beatific vision has not been suspended, it could 
 not be : but by a miracle of divine wisdom, it has ceased 
 to produce its effect. 
 
 By another miracle of divine goodness the very fruit 
 of sin shall be transformed into a proof of love, and will 
 become a sure means of appeasing sovereign justice, j* 
 
 The Redeemer goes before suffering and death ; He 
 embraces them, presses them to Him, gives Himself up 
 to their rigors. . . Sudden and wonderful trans¬ 
 
 formation ! At this divine contact, suffering and deatjh 
 have lost their power. What do I say ? >They have be¬ 
 come instruments of life and of happiness. 
 
 In extending its grasp on Him whose look gives life to 
 worlds, death has broken its goad, it will never more 
 
 * Lament., c. 1, v. 12. Both pains in Christ were the greatest of all of the pres¬ 
 ent life. (St. Thomas, 3, q. 4G, art. 6.) 
 
 t St. Paul, i Cor., c. 15, v. 55. 
 
52 
 
 MEMOIRS OF A SERAPH. 
 
 
 inflict irreparable wounds.. The poison of the serpent 
 will become a precious remedy against its wounds.* 
 
 At the sight of all these contrasts the angelic world is 
 filled with admiration, mingled with stupor. Wisdom, 
 justice, love offer us in this depths we cannot measure. 
 
 * Nay, ev* n the remedy of sin is from sin itself, for instance from the consid¬ 
 eration of degradation and harm of sin, as St. Paul, St. M. Magdalen, and other 
 penitents and sinners sought it. (Corn, a Lap., on Ecclesiastic us , c. 33, v. 15.) 
 
 
MEMOIRS OF A SERAPH. 
 
 53 
 
 XV. 
 
 IT IS CONSUMMATED. 
 
 • 
 
 At the moment the Redeemer is elevated between 
 heaven and earth, with outspread wings we veil the face 
 of the sun and produce, at mid-day, a depressing night. 
 
 The hours of this night for us are ages. Had it not 
 been for the divine vision, it seems to us that grief would 
 have taken possession of us, and we too would have fallen 
 at the foot of the cross, overcome. 
 
 From the bottom of Ilis heart the Son of God sends 
 down upon men the last outpouring of His tenderness, 
 and offers up to His Father His bitter lament, followed 
 immediately by loving confidence. 
 
 From the moment the cry resounded, prelude of the last 
 sigh, and the adorable Victim proffered the words that 
 closed the Passion: It is consummated! we saw Satan 
 disappear, like lightning, in the darkness of the abyss.* 
 
 In the depths of hell, in the heights of the heavens, at 
 every point of creation, we heard the echoes tell again 
 of the consummation of the love of God, and of the hatred 
 of men. 
 
 At this divine cry we shook the earth to its centre ; by 
 our hands, the veil of the temple was rent,f the rocks 
 were split, tombs were opened, the dead came to frighten 
 
 * St. Luke, c. 10, v. 18. 
 
 f St. Matt., c. 27, v. 51-53. The honor of the veil is taken away with the guard 
 ianship of the angel. (St. Hilary.) 
 
54 
 
 MEMOIRS OF A SERAPH. 
 
 the living; the pagan himself recognized and gave wit¬ 
 ness of the unwonted crisis of the universe, and cried out: 
 “Either the God of nature suffers, or the structure of the 
 world is giving away.” * 
 
 Thou hast then, 0 our Divine King, suffered pain and 
 died in it, and this pain and death Thou didst undergo for 
 the love of man, in every way that is most frightful. 
 
 We are not jealous of this ; we exult with joy, we 
 render to Thee thanks eternally. Man is so dear to us, 
 that we regard as done to us that which is wrought in his 
 favor, f 
 
 But, behold! in return for the infinite love that Thou 
 hast shown him, man himself will suffer and die for love 
 of Thee. Clad in the livery of devotion, he will be Thy 
 soldier, and Thy hero ; he will combat to the shedding of 
 his blood, and will merit the aureola of martyrdom.J 
 
 We reserve to ourselves the honor of preparing for 
 Thy athletes their crowns and palms. This honor is 
 great; we accept it with joyful gratitude. 
 
 There however is an honor, 0 King of Ages, Thy 
 Angels have more eagerly wished for—that of having a 
 body, as man has, that would permit them to suffer and 
 to die for Thy love. 
 
 Since we have assisted at Thy holocaust, our supreme 
 joy would be to be able to offer Thee, no longer in the 
 name of men, but in our own name, a tear, one drop of 
 blood, one pang, an agony, a last breath.|| 
 
 * Either the God of nature suffers, or the machinery of the world is going to 
 pieces. ( Life of St. Denys, the Areopagite.) 
 
 f Chr'st did not die for the angels, but therefore whatever by His death is 
 redeemed for man, is done also for the angels. (St. Aug , Enchiridion , c. 1C ) 
 
 J The flesh is afflicted with punishment, having striven to make a return to 
 Christ by dying for Him. (Tutall., De Resurrect., 8.) 
 
 || So glorious is it to suffer and die for God that the angels vehemently desire 
 
MEMOIRS OF A SERAPH. 
 
 55 
 
 For all eternity man will have the advantage over us 
 of having been able to offer Thee tear for tear, blood for 
 blood, pain for pain, life for life, death for death. 
 
 In clothing Thyself with flesh, Thou hast become man, 
 and Thou hast dwelt among men. In despoiling himself 
 of the flesh, he will become a pure spirit so as to dwell 
 in Thee.* * 
 
 Confessor of the faith; captive of Jesus Christ; man, 
 my brother, art thou tired of suffering? 0! take my 
 wings, and give me thy chains. 
 
 But no. Paul holds to his chains, as Andrew to his 
 cross, as Lawrence to his gridiron, as Ignatius to the 
 beasts of the arena. All, like Chrysostom, have under¬ 
 stood that, under the reign of the Crucified, the instru¬ 
 ment of punishment is more honorable and valuable than 
 the wings of an angel.f > 
 
 to have bodies which may hear suffering for the honor of God. And if those 
 blessed spirits were capable of envy, they would be jealous of man’s happiness 
 in suffering for God. (Vivien, Angelus.) 
 
 *The Word was made Flesh and dwelt amongst us: make a return; be spir¬ 
 itual and dwell in Him. (St. Aug. Letter to Honorât.) 
 
 f If any one would place me among angels, or with Paul in chains, I would 
 choose prison. If any one would make me one of the Powers around the heav¬ 
 ens, or the Thrones, or such a prisoner, I would prefer to be such a prisoner. 
 (St. Chrysostom, on Epistle to Ephesians, Horn. 8.) 
 
56 
 
 MEMOIRS OF A SERAPH. 
 
 XVI. 
 
 THE DIVINE TREASURE. 
 
 In the three days during which the Redeemer remained 
 the subject of death, we were placed as guards of His 
 body and of His blood. 
 
 We required the blood of the Passion of Gethsemane, 
 of the streets of Jerusalem, of the rocks of Calvary; we 
 gathered it from the bonds, the scourges, the column, the 
 reed, the thorns, the nails, the lance, the cross, the seam¬ 
 less garment of the Saviour, the linen of Veronica, the 
 clothing of the soldiers. 
 
 The blood we received in deposit ; * we preserved it, 
 adoring it as the ransom of the human race—the ran¬ 
 som paid to sovereign justice by sovereign mercy. It 
 flowed in the ardor of love. The chill of death has not 
 lessened its warmth. It will remain such as we have 
 gathered it, such as it sprang from His veins, in the very 
 act of holocaust, f 
 
 We see in it shining the fire of charity, the flame of 
 zeal, the grace of time, the glories of eternity. 
 
 Depositaries of the Divine Blood, we guard also the 
 Divine Body of the Redeemer. We are there around 
 the Body, prostrate in adoration, embalming it with our 
 
 affection, more sweetly than the holy women with their 
 perfumes ; enveloping it as with a sacred veil, with the 
 
 * F. Faber, The Precious Blood. 
 
 f After being shed, that Blood remained vivifying. (Clem. Sixth, In Inqui- 
 siiorio.) 
 
 < 
 
MEMOIRS OF A SERAPH. 57 
 
 mellowed light that comes from our wings outspread upon 
 the Sepulchre.* 
 
 In the wounds man will be unable to count, we see 
 engraved the masterpiece of divine love.f What humil¬ 
 iation in the sight of man ? It is the obscurity and igno¬ 
 miny of the worm of the earth. But to our eyes, what 
 beauty! what splendor! ’Tis love has thus transfigured 
 it. Love has clothed it with this new brilliancy. 
 
 Welcomed, and conducted by love, suffering has gone 
 even to the door of death. 
 
 Death, in striking, has well been able to separate the 
 soul from the body, but it has not been able to divide the 
 Divinity either from the body or the soul. In the one as 
 in the other we adore the Divinity present, enchained by 
 the indissoluble eternal pact concluded at the moment of 
 the Incarnation. J 
 
 During these three days, we contemplated a wonderful 
 occurrence, that neither Angels nor men had ever seen, 
 and which will never be seen again: a God living in 
 heaven and dead on earth ; the Redeemer living by means 
 of His divinity, while He has ceased to live in His hu¬ 
 manity. 
 
 At the moment when the return to life is to take place, 
 we shall give up our double deposit. We shall restore 
 
 * There is no doubt several angels were present, and for three days guarded 
 the sepulchre, and adored the Sacred Body of Christ, as united hypostatically 
 with the Deity. (Corn, a Lapid. on St. Matth., c. 28.) 
 
 f See how in the whole Body is the stamp of love. (St. Bernard.) 
 
 X Theologians teach that the Blood of Christ, shed at the Passion, was not 
 separated from the Divinity, but this remained united hypo tatically with the 
 Blood as with the Body; the Blood of Christ wa the just and sufficient price for 
 our sins, because it was the Blood of a Divine Person, that is, the Word who is 
 of divine dignity. If, therefore, it had ceased to be united by being poured out, 
 it would no longer have been a worthy offering. (Corn, a Lap'de, on Si. Peter, 
 i., c. 1., v. 19.) 
 
58 
 
 MEMOIRS OF A SERAPH. 
 
 to that exhausted Body all its Bloqd. United to the soul 
 anew in its fulness, this Body will come to life. For It 
 and for the soul, there will begin a life of happiness and 
 of glory, the image of the new life purchashed for men 
 by the Passion and the Death of the Redeemer.* 
 
 * Whatever belongs to the nature of a human body was entirely in the body 
 of Christ rising from the dead. It is manifest that to a body belong flesh, bones, 
 blood and other like things. And therefore all these were in Christ’s body v^ien 
 He rose, integrally, without diminution ; otherwise there would not have been 
 perfect resurrection if that had not been restored which had fal en through 
 death. ... It is to be said that, all the blood flowed from the body of Christ 
 fit rose in the body of Christ, since it pertains to the verity of human nature. . 
 .. ..) That blood which is preserved in some churches as relics, did not flow 
 from the side of Christ, but is said to have miraculously flowed from an image 
 of Christ which had been struck. (St. Thomas, 3, q. 54, art. 2.) 
 
MEMOIRS OF A SERAPH. 
 
 59 
 
 XVII. 
 
 THE BLESSED PRISON. 
 
 The Redeemer could scarcely brook the delay in an¬ 
 nouncing to the souls of the just the approach of their 
 deliverance. Immediately after Ilis last sigh, He directed 
 His way to the sojourn they inhabited: He descended 
 into Limbo.* 
 
 Limbo ! Blessed prison, happy vestibule, heaven 
 below, temporary home, where the days go by without 
 fear under the unshaken reign of sweet hope ! 
 
 We accompany the Divine Visitor; we even precede 
 Him, honored in opening before Him this beautiful so¬ 
 journ. 
 
 He has made us the keepers not only of heaven, but 
 also of each of the stations that are on the way to it. 
 
 These dear souls salute their Liberator with every 
 transport of joy. They contemplate without the inter¬ 
 mediate use of any body this incomparable soul united 
 to the Divinity. 
 
 They prostrate themselves in adoration, rise and repeat 
 again their canticles of earth, with that accent, already 
 heavenly, which the absolute certainty of their approach¬ 
 ing happiness gives them.f 
 
 * 8t. Peter i, c. 3, v. 19. He descended to hell. (Apost. Creed.) As soon as 
 Christ expired, He descended with His soul into the Limbo of the Fathers, and 
 manifested to them His Deity. (Corn, a Lap., on St. Matth., c. 27, v. 60.) 
 
 f And falling they adored, and rising they stood before him in hymns and 
 canticles with reverence and great exaltation. (Corn, a Lap.) 
 
60 
 
 MEMOIRS OF A SERAPH. 
 
 We mingle our chants with theirs, and we continue to 
 excite them to praise.* From the time they left the 
 earth, our relations with them never ceased. We had 
 the delightful mission of revealing to them the events 
 occurring after their death and of interest in them. 
 
 We have made known to them up to this day all the 
 life of the Saviour. 
 
 We have spoken also to them of Mary. With what 
 avidity did the prophets and patriarchs receive what we 
 told them of the greatness and of the beauty of her soul, 
 of her sorrows, of her courage, of her resignation, of 
 her immense goodness, of her perfection equal to her 
 dignity ! 
 
 To hear speak of Mary and of her Divine Son was to 
 them so sweet, that it already seemed as if they were in 
 heaven. * 
 
 The apparition of the Saviour in Limbo will not he 
 rapid and passing; it will last till the dawn of the third 
 day. 
 
 Under his eye, the association we had already formed 
 with the elect, and which will continue in heaven, becomes 
 more intimate. Formerly we would show ourselves to 
 them in borrowed bodies ; to-day they see us without any 
 material medium, and with far different aspect. 
 
 Wei appeared to Adam without the sword of fire and 
 without threats ; to Moses without thunder and lightning ; 
 to Abraham without evidence of weariness or foreign 
 appearance ; to Agar, to Joshue, to Daniel, to Ezekiel, to 
 holy Joachim, to St. Anne, to St. Joseph, to the Holy 
 Innocents, without mysterious figures. And we said to 
 
 *In the presence of a multitude of angels exulting and rejoicing with them. 
 (Corn, a Lap.) 
 
\ 
 
 MEMOIRS OF A SERAPH. 
 
 til 
 
 all these just ones and friends of God, known or unknown 
 on earth: “The Redeemer whom you expected, behold! 
 here He is !” 
 
 We have heard His last sigh on the Cross. We have 
 gone down with His Body to the tomb, and with His soul 
 to Limbo. We shall be inseparable from His adorable 
 humanity. Wherever Jesus goes, we shall follow. We 
 were with Him in His humiliation, in His suffering, in His 
 death we were with Him. We shall likewise be with 
 Him in His triumph and in His glory. Everywhere shall 
 we be His escort ; we shall always be at His command. 
 
62 
 
 MEMOIRS OF A SERAPH. 
 
 jf ■ 
 
 ' , XVIII. 
 
 # 
 
 THE RESURRECTION. 
 
 Glory be to Thee, 0 Lord, and a thousand thanks¬ 
 givings be offered Thee ! Thou hast deigned to call us 
 to be witnesses of Thy Resurrection, and make us share 
 in the wonders that accompanied it. 
 
 Thou who didst raise up Lazarus, the daughter of the 
 head of the synagogue, the son of the widow of Nairn, 
 the former dwellers in Jerusalem, and art, at the end of 
 the world, to resuscitate all the dead, Thou didst raise 
 Thyself up on the third day. 
 
 Prodigy all divine, in which no creature could have 
 part ! But to the happy are the accessory parts re¬ 
 served. 
 
 At the first glimmer of dawn the stone still closed the 
 sepulchre. We rolled it away; we revealed the interior 
 of that tomb empty, and we announced the triumph of the 
 Master of life and of death, imparting universal commo¬ 
 tion to the ear.h.* 
 
 The tomb which was the throne of a God dead, has 
 become by the resurrection the witness of His glory ; it 
 is brilliant with light, and will be forever glorious. 
 
 Should it fall one day into the hands of unbelievers, 
 immense armies will depart from far-off shores to come 
 avenge its profanation. 
 
 *St. Matth., c. 28, v. 2, 3. 
 
 I 
 
« 
 
 MEMOIRS 01 A SERAPH, 68 
 
 Powerful princes of the earth will hold it an honor to 
 visit it, and will endeavor to procure for the faithful free 
 access to it. 
 
 We have been constituted its guardians to-day, and all 
 heaven has been convoked to be its ornament. 
 
 When the holy women arrive, bringing perfumes, they 
 bow down and see within two Angels in white garments, 
 with a look as of fire. In the raiment and upon the 
 countenance of the representatives of the court of heaven, 
 everything is a symbol of life and joy. 
 
 At the sight of them the holy women are affrighted, 
 and remain with downcast eyes. The Angels say to 
 them: “Why seek ye the living among the dead? He 
 is not here ; see the place where they laid Him ; He is 
 risen. Remember what He said to you before: It must 
 needs be that the Son of Man be given over into the 
 hands of sinners, that He be crucified, and that He rise 
 again the third day.”* 
 
 We have then been the witnesses and the first pro¬ 
 claimed of the Resurrection of the Saviour. Oyr coun¬ 
 tenance, for a moment clouded, has regained its bright¬ 
 ness. We contemplate our Chief radiant with glory and 
 immortality. We accompany wherever He goes the God 
 dead, who has become the God living ; in heaven and on 
 earth, we fill everything with our songs of gladness. 
 
 The joyous alleluia which the great prophet of Patmos 
 will one day hear, has commenced, not to end: 
 
 “Alleluia, for the Almighty, the Lord our God, has 
 reigned. The Lamb that has been offered up is worthy 
 to have virtue, divinity, and wisdom, and honor, and 
 glory, and benediction.f 
 
 * St. Luke, c. 24, v. 3-7. 
 f Apoc., c. 19, y. 6. St. Luke, c. 5, v. 11, 12. 
 
I 
 
 64 MEMOIRS OF A SERAPH. 
 
 “Glory to God! for the grain hidden three days in the 
 earth has just burst forth into life. It has put forth its 
 stem, it has grown, and the luxury of its glorious vege¬ 
 tation, overshadowing everything in creation, announces 
 that it bore in itself a germ truly divine. 
 
 “ Glory to God! for the wondrous phoenix has just re¬ 
 sumed its flight, as a whole nation gazed on it lifeless 
 upon its pyre. It has taken again its flight, it has pierced 
 the cloud, and the whole universe, admiring the sublimity 
 of its ascent, has proclaimed it truly divine. 
 
 “Glory to God! for the giant, for an instant thrown to 
 the earth by death, has by his own strength risen up. He 
 is on his feet, he has regained his firm attitude, and the 
 power he has manifested against an adversary hitherto 
 invincible, has revealed an arm truly divine. 
 
 “ Glory to God ! for the prophetic words that told of an 
 awakening from the tomb, have thus just been fulfilled. 
 They are accomplished, and the event itself, celebrated 
 in heaven and on earth, proclaimed these prophecies truly 
 divine. 
 
 “ Glory to God! Alleluia!’’ 
 
 This is the hymn the Church will take from the Angels, 
 which she will repeat each year, on awaking on Easter- 
 morn, which she will sing with full voice, and overflowing 
 heart, to the end of time, and which the elect and the 
 Angels will take up and continue throughout eternity. 
 
 i 
 
• V 
 
 I 
 
 MEMOIRS OF A SERAPH. 65 
 
 \ 
 
 XIX. 
 
 THE ASCENSION. 
 
 The Divine Master has led His disciples to the Mount, 
 the theatre, not long since, of His agony and of His suf¬ 
 fering. There, while once again He blesses them and 
 bids them meet at the cenacle, harmonious expressions of 
 joy burst forth from the Angels of heaven and those of 
 earth, in which all take part. 
 
 On earth: Open your gates, 0 princes of heaven. 
 Eternal portals, be ye lifted up: ’tis the King of glory 
 comes, and is about to enter.* 
 
 , i • 
 
 In heaven: Who is this King of glory who cometh 
 up from regions below ? Tell us His origin, His great¬ 
 ness, His nobility, Ilis great deeds, His titles.f 
 
 On earth : *T is the Eternal Son of the Eternal King 
 of ages,t the Word Incarnate, the God made Man, the 
 Redeemer of the world, the Saviour of men, Jesus, King 
 of men and of Angels. 
 
 In heaven : May He come ; let Him hasten ; we are 
 impatient to see, in the bosom of His Father, at His 
 right hand, and upon His throne, that adorable Human¬ 
 ity before which we shall love to prostrate ourselves. 
 
 *Ps. 23, v. 7. Seeing the spoils of the Eternal Victor in triumph, as if the 
 gates of heaven were rot great enough to admit Him, although the heavens can 
 never contain His majesty, they seek another way for Him as He returns. (S 
 Ambrose.) 
 
 fPs. 23, v. 10. 
 
 JIbid. 
 
66 
 
 MEMOIRS OF A SERAFH. 
 
 On earth : He comes, bringing souls that He has pur¬ 
 chased with His Blood. He has burst the bonds that 
 kept them captive, arid has given them their liberty.* 
 
 In heaven : Let those dear souls come quickly, our 
 sisters henceforth. Let them hasten to occupy the bril¬ 
 liant places left empty in our ranks by the fall of the 
 rebels. 
 
 On earth: The rebels, stones dead and indocile, have 
 been crowded into the place of eternal rejection. Neither 
 Satan nor his demons shall enter into the immortal edi¬ 
 fice of the City of God. 
 
 In heaven: The ruins of Sion are to be rebuilt. 
 Christ will be the corner-stone upon which one by one, 
 in the course of time, the living stones will be laid. 
 
 On earth : Lo ! in one day the virtues of ancient Is¬ 
 rael are recompensed. ’Tis the great feast, the birthday 
 of the patriarchs, of the prophets, of all the saints of the 
 Old Law. 
 
 In heaven: Till now the abode of glory has shone 
 with the beauties of innocence. The thousand varieties 
 of virtues, the fruit of penance, and its attendants, will 
 bring new beauty to heaven. 
 
 On earth: Christ bears in Him the first fruits of the 
 universe. Hitherto Divine goodness has only sown: to¬ 
 day it reaps. It celebrates with us the feast of the first 
 offerings and of the first harvest. » 
 
 In heaven: Yes, to-day heaven is going to receive its 
 first offering from earth. In the communications of past 
 
 * Ephesians, c. 4, v. 8. Wherefore He brought with Him for His triumph all 
 the souls of the Fathers and Patriarchs whom He had led forth from Limbo. 
 (Corn, a Lap. on the Acts, c. 1, v. 9.) 
 
 i 
 
MEMOIRS OF A SERAPH. 67 
 
 times heaven descended to earth; in its turn, at last 
 earth mounts to heaven.* 
 
 On earth : Self-humiliation, suffering, death, have 
 triumphed over Satan. The same arms will always ob¬ 
 tain the same victories. 
 
 In heaven : In the absence of the Master, what is to 
 become of those weak disciples His presence alone sus¬ 
 tained ? 
 
 On earth: The Master has not abandoned Ilis disci¬ 
 ples; He is in them hv His Spirit, and clothes them with 
 strength ; He is with them by the Eucharist, and consoles 
 them. 
 
 In heaven: In presence of the new victories of the 
 Word Incarnate, what has Lucifer become ? 
 
 On earth: His audacity has been followed by hitter 
 confusion. Recognizing in glory Him he had tempted 
 in humiliation, seeing uncovered and face to face his ad¬ 
 versary of the first day, he has plunged again into the 
 abyss. 
 
 In heaven: Angels of earth, extend your -wings and 
 bear aloft the Son of God as you bore Enoçh. Seraphs, 
 with your fire, prepare a flaming chariot for Him of 
 whom Elias was an image. 
 
 On earth: In His ascent, the Incarnate Word needs 
 not the strength of another : He will mount by His own 
 power. * ’Tis ours, 0 Angels and Souls! to form for 
 Him an escort of honor. 
 
 In heaven: Jesus raises Himself heavenward, enters 
 
 * Christ ascending into heaven offered to the Father the first fruits of our na¬ 
 ture, and the Father was in wonder at the gift offered, because one of such dig¬ 
 nity made the offer, and because what was offered was without spot. (St. J. 
 Chrysostom, Serm. on the Ascension.) Christ raised earth to heaven. (St. Aug., 
 Serm. on the Ascension.) 
 
 \ 
 
68 MEMOIRS OF A SERAPH. 
 
 into a cloud, traverses the air, penetrates the heavens. . 
 . . . . Unique moment of eternity! Inauguration of a 
 new era of happiness and of glory ! The rampart has 
 fallen ; the tribe of Angels and that of men are reiinited. 
 They have but the same King ; they form but the one 
 city. 
 
 On earth : Clothed as at the Resurrection, in white 
 garments of joy, we said to the disèiples: Why do you 
 remain looking up to heaven? This same Jesus will de¬ 
 scend again one day, as you have seen Him ascend.” * 
 
 In heaven: And in the heavens resounded the eternal 
 canticle : “ He is worthy, the Lamb that has been slain, 
 to receive the homage due to virtue, to wisdom, to cour¬ 
 age, to honor, to glory. To Him be all benediction and 
 adoration due the Divinity. 
 
 * Acts, c. 1, v. 9-11. 
 
MEMOIRS OF A SERAPH. 
 
 69 
 
 » 
 
 xx. 
 
 HEAVEN AND THE HOLT EUCHARIST. 
 
 What joy to the Angels of heaven to/ have received 
 into glory the Word Incarnate! What joy for those of 
 earth to have kept Him under Eucharistic veils ! Hear 
 them celebrate, in rivalry, His presence in these two 
 states, and make the parallel of heaven and earth. 
 
 Heaven : In glory we possess the ^dorable humanity 
 of the Redeemer. We have nothing to envy earth. 
 But how will the earth console itself for being deprived 
 of it ? What a sad place of sojourn since the Incarnate 
 Word has ascended to His Father! Ye Angels, our 
 brethren, what attraction can still keep you there ? 
 
 Angels of the Eucharist: The earth was not disin¬ 
 herited at the Ascension. The Incarnate Word is no 
 longer visible to the eyes of men, but It is in the midst 
 of them; He is as really there as in heaven; He is there 
 with His body, His blood, His soul, His divinity. We 
 possess, as you do, the Redeemer. 
 
 Heaven: We contemplate Him in all His splendor. 
 We see Him face to face, without intermediary. He 
 penetrates and inundates us with His light. We veil 
 ourselves with our wings, not being able to bear the bril¬ 
 liancy of the rays that dart from His brow. 
 
 Angels of the Eucharist: Through the veil of the 
 Sacramental species we admire the smiling countenance 
 of the Saviour, as in the crystal of the lakes men con- 
 
70 
 
 MEMOIRS OF A SERAPH. 
 
 template the softened reflection ' of the sun. But we 
 have the reality, not simply the image. 
 
 Heaven: We see the Lamb erect and conquering, 
 bearing in the luminous scars of His wounds the witness 
 of His victories over the enemy and of his love for men.* 
 Angels of the Eucharist: It is the same Lamb, but 
 in a condition of immolation, as on Calvary. At the all- 
 powerful word of the priest, the bread is changed into 
 His body, the wine into His blood, and although the 
 blood flows not, the sacrifice is consummated, and con¬ 
 tains all the treasures of the bloody oblation. 
 
 Heaven: In the company of the virgins, we follow 
 
 the Lamb, we go whithersoever He goeth in the spaces of 
 glory. It is the privilege reserved to His intimate 
 friends, to those who reflect the most faithfully the beauty 
 and goodness of His heart.f 
 
 Angels of the Eucharist: We follow Him, whitherso¬ 
 ever His love leads us : upon the altars, in tabernacles, 
 on the lips of the child, in the heart of the dying man, 
 in all pure souls. As you, when we prostrate ourselves 
 around Him, we are in the company of virgin souls. He 
 inspires them, as too His Angels, with an irresistible 
 attraction for Himself. 
 
 Heaven: The unfathomable mystery of His glory 
 offers itself to our perpetual admiration. How can a 
 glory all divine thus shine forth in a soul and in a body! 
 
 Angels of the Eucharist: To our eyes there is a won¬ 
 der no less great. How can He who is the author and 
 the principle of glory, surround Himself with such ob¬ 
 scurity ? How can such deep obscurity find access to 
 
 * Apoc., c. 5, v. 6. 
 fAnop o, 14, y. 4. 
 
MEMOIRS OF A SERAPH. 71 
 
 Him who is the Divine Word and the splendor of the 
 Father? 
 
 Ileaven: We contemplate the adorable Humanity 
 only by intellectual light; When the souls shall have 
 been united to their transformed bodies, the saints will 
 contemplate it with their material eyes, and experience 
 emotions unknown to pure spirits. 
 
 Angels of the Eucharist: We approach tremblingly 
 a God who has humbled Himself through His love. We 
 are not the ministers of this great mystery; we do not, 
 like the priest, consecrate that Body and that Blood; 
 we do not receive them in ourselves ; we adore them with 
 respectful awe. What an honor, whefi it is sometimes 
 given us to hold the Chalice or Host in our hands, and 
 present it to men?* 
 
 All the Angels: When the generations of men shall 
 have been exhausted, and the terrestrial globe shall be 
 on the point of being renewed by fire, shall we not see 
 Thee, 0 Divine Word! surrounded by Angels, accom¬ 
 panied by Thy holy priests, come take on the last Altar, 
 the last Host, to bring It in triumph to glory, and pre¬ 
 pare us thus the eternal joy of seeing united Heaven and 
 the Eucharist ? 
 
 The Divine Word: In a happy eternity all will be 
 glorious. There will be no obscurity, no self-abasement ; 
 but each mystery of My love will there remain living. I 
 shall know how to give then to my Angels and to my 
 Priests, to all the devoted adorers of my Body and of my 
 Blood, a memorial which will be the best reward of their 
 love, and in which they will find eternally united Heaven 
 and the Eucharist. 
 
 ♦Lives of Sts. Alpaix, Columba, Juliana, Ozanne, Mark the Solitary, Veronica 
 of Milan, Benignus, and Stanislaus Kostka. 
 
] v 
 
 BOOK THE SIXTH. 
 
 RELATIONS OF THE ANGELS WITH THE 
 
 MOTHER OF GOD. 
 
 I. 
 
 PROPHETIC VISIONS. ' 
 
 The centre of our affections, in time, is the Word In¬ 
 carnate. To Him go forth our thoughts, our wills, our 
 hearts. But our affections for the Word Incarnate are 
 poured out upon those who are connected with Him, in 
 proportion to the nearness of theii\union with Him. 
 
 What being is more intimately united with Jesus than 
 His mother? After Jesus, Mary then will be the first 
 object of our affections. 
 
 From the instant when we began to combat for the 
 Word against Lucifer, we thought of the creature des- 
 tined to become the mother of God. We had in view 
 her glory ; we ranged ourselves under her standard ; we 
 congratulated ourselves on having been admitted to the 
 honor of defending her.* 
 
 In the midst of the pleasures of heaven her image 
 came to rejoice our eyes. She appeared to us crowned 
 with stars, clothed with the sun, having the moon under 
 
 *It is very probable that even in the time of trial the angels had some knowl¬ 
 edge of Mary. (Suarez, 1. 6, c. 5, no. 10.) 
 
 ( 72 ) 
 
 V 
 
 i 
 
MEMOIRS OF A SERAPH. 
 
 73 
 
 her feet. Before her the Dragon placed himself, ready 
 to devour the Infant to which she was to give birth.* 
 
 The future opened before us like a deep horizon em¬ 
 bellished with her light, as a something full of graceful 
 beauty sending us, from echo to echo, the news of its 
 arrival. 
 
 In the innocence of Eve we could seize a reflex of the 
 beauty which will crown her privileged daughter. The 
 mother of the human race offered us the sweet image of 
 the Virgin, who, in a more eminent manner, will be the 
 mother of the living.f 
 
 After the fall, we came, to launch, in the name of the 
 Creator, the malediction upon the serpent, and foretell to 
 him that there would reign eternal enmity between the 
 woman and him, that the woman would repress his rage, 
 and crush his head.:j: 
 
 We surrounded with vigilant care the chaste heroines 
 sent of God to be the types and figures of Mary: Sara, 
 Rebecca, Ruth, Judith, Esther. Like them, and in far 
 more excellent manner, Mary will be the joy, the glory, 
 the salvation of her people.|| 
 
 We announced her to the prophets, giving them the 
 mission to go make her known to men, and to celebrate 
 beforehand her privileges and her greatness. 
 
 To the eyes of Moses we made appear the brilliant star 
 rising out of Jacob, and illumining the nations seated in 
 
 O ” o 
 
 * Apoc., c. 12, v. 1-4. 
 
 f Eve was a type of Blessed Mary, who is the Mother of those living, not the 
 temporal, but the spiritual and eternal life of heaven. (St. Epiphanius, Heresies , 
 78. 
 
 } Genesis, c. 3, v. 14, 15. 
 
 J Judith, c. 15, v. 10. 
 
/ 
 
 74 MEMOIRS OF A SERAPH. 
 
 the shadow of death ; and the rod coming forth from 
 Israel, full of life and of strength, announcing the fruit 
 of eternal sweetness which is to revive all that languishes.* 
 To the spirit of Isaias we presented the admirable 
 Virgin, who, without ceasing to be a Virgin, by the 
 sole fecundity received of heaven, will bear the Desired 
 of all nations, the sweet Emmanuel, that wonderful 
 Child whom we shall see God with man and man with 
 God.f 
 
 We filled the heart of David with unspeakable admira¬ 
 tion and with a holy joy, revealing to him the interior 
 beauty and the outward ornaments of Her who was to be 
 his Daughter, the glory of his name, the honor of his 
 race, and who would realize all the ancient prophecies, 
 by giving birth to the Redeemer of the human race.f 
 Before Ezechiel we displayed, in figure, the brilliant 
 gate, always closed, by which no one had entered or gone 
 out, and which will open the day when the Lord God of 
 battles will make his entry by it.|| 
 
 In telling again such holy and joyful visions, Moses, 
 Isaias, Ezechiel, David and others have only translated in 
 their language the canticles and songs we murmured to 
 their ears. 
 
 We united our voices with the suppliant voices of the 
 patriarchs, aspiring as they to the happiness of saluting 
 soon, not longer in symbols and images, but in herself, 
 the Mother of our God. 
 
 Finally, a new message, sweeter than all those preced- 
 
 * Numbers, c. 24, v. 17. 
 t Isaias, c. 7, v. 14. 
 t Ps. 44, v. 14, 15. 
 
 || Ezechiel, c. 44. v. 2.3. 
 
75 
 
 MEMOIRS OF A SERAPH. 
 
 • \ 
 
 ing, is just confided to us. Gabriel has received the 
 order to present himself to St. Joachim and to St. Anne, 
 to reveal to them the near epoch of the miraculous birth 
 of Mary. 
 
 
 s L 
 
 i 
 
76 
 
 MEMOIRS OF A SERAPH. 
 
 II. 
 
 MARY IMMACULATE. 
 
 Between infinite holiness on the one side and original 
 guilt on the other, what a distance! Yet such was the 
 abyss that separated God from man. 
 
 From Adam to the farthest generations, in all races at 
 once, the evil was transmitted : on every side guilt was 
 propagated. 
 
 For the first time evil has suspended its course. One 
 soul, issuing from the hands of the Creator, was able to 
 be united to the body without contracting the common 
 stain. 
 
 Behold the Queen conceived without sin, the Immacu¬ 
 late Virgin, the future Mother of God: Behold Mary! 
 
 The day will come, when a pontiff whose name will be 
 that of piety,* gathering together the Divine revelations 
 contained in Scripture and tradition, will proclaim the 
 Immaculate Conception of the Mother of God a sacred 
 dogma. To that sovereign act will reply the unanimous 
 voice of the children of the Church, and illuminations, 
 chants, feasts, and solemnities will express the transports 
 and the exultation of hearts. 
 
 But at the moment this touching mystery was accom¬ 
 plished, the Angels alone knew it and could celebrate it. 
 If the ear of man had then been open, and God had 
 
 * Pius IX. 
 
MEMOIRS OF A SERAPH. 
 
 77 
 
 given him to hear our canticles and our acclamations, he 
 would have seized some of those accents which our dis¬ 
 ciples on earth will repeat after us ; he would have gar¬ 
 nered in his spirit and in his heart pictures of beauty. 
 
 Some said ; “ The mild sun of mercy could not delay 
 appearing. Here is the dawn, receiving from it its rays, 
 casting them on heaven and earth, and chasing away the 
 darkness of the night.”* 
 
 Others: “Hail, beautiful rainbow! thou art for the 
 earth the smile of a God ready to be appeased ; thou 
 dost announce the end of storms and of tempests, the 
 termination of threats.”! 
 
 Others: 46 Sail ! sail on! graceful ark! By thee the 
 Divine Word will plough the waves of the troubled sea 
 of the world, will extend His hand to the unfortunate 
 who are shipwrecked, and will bring them back to port.”f 
 
 Others: “A new earth! new Eden! planted by the 
 hand of God, in which God will return to hold converse 
 with man! Field of flowers, embalsamed, fertile, in 
 which a flower of eternity will blossom.”|| 
 
 Others: “Vivacious root! Tree ever verdant! Stem 
 full of nobility ! Glorious rod of which Christ will be 
 the flower.Ӥ 
 
 Others: “The voices of humanity up to this were lost 
 in the echoes of the world. No one had had the power 
 to penetrate the clouds. Lo ! here is the great and po¬ 
 tent voice, the sound of which will reach heaven itself !”*[ 
 
 * Mary, the dawn announcing God. (St. Bernard.) 
 
 fMary, the mystic iris. (Algrin d’ Abbeville.) 
 
 JMary, vessel of the Lord. (Adam des lies.) 
 
 |] Mary, field of the Eternal Flower. (St. Ildephonse.) 
 
 g Mary, flourishing root of life ; rod whose flower is Christ. (Hugh of St. 
 Victor.) 
 
 Mary, the voice of one crying to heaven. (St. Antoninus.) 
 
78 
 
 MEMOIRS OF A SERAPH. 
 
 Others: “Her perfection, a force attractive and irre¬ 
 sistible, will triumph over all obstacles. As a precious 
 loadstone, it will reach even in His eternity the Divine 
 Word, and draw Him into time.”* 
 
 Others : “ Erect thyself, wonderful Ladder, which art 
 to unite earth with heaven, by which God will descend 
 towards man, and man will mount towards God.”f 
 
 Others: “Behold the hospitable dwelling-place of the 
 Eternal Word, who has become a pilgrim in time. Be¬ 
 hold the bed of honor upon which His adorable Human¬ 
 ity will repose, the living throne upon which He will take 
 His seat to inaugurate His reign, the sacred altar upon 
 which He will begin His life of holocaust.” £ 
 
 And others: “First and most magnificent sketch of 
 Christ the Redeemer! In her soul and in her virtues, 
 she is as if Jesus begun. She is the admirable mould 
 in which melted, indissolubly •united and reduced to the 
 unity of one only person, the Humanity and the Divinity 
 of the Word.” || 
 
 Others, finally : “ In Mary Immaculate w*e recognize 
 the pledge of ancient promises, the signal for universal 
 joy, the great alleluia of faithful hearts.Ӥ 
 
 *Mary, spiritual magnet. (Adam de Perseigne.) 
 
 f Mary, ladder of God descending and of man ascending. (St. Anselm of 
 Lucca.) 
 
 I Mary, the inn of God a Pilgrim. (Richard of St. Victor.) Mary, the couch 
 of the Humanity of Christ. (St. Cyprian.) Mary, earthly altar. (Pierre de 
 Celias.) --- 
 
 || Mary, form of God. (St. Aug. Serm. on the Assumption.) 
 
 §Mary, pledge of the promise. (Absalom of Treves.) Mary, Alleluia of the 
 faithful. (St. Anselm of Canterbury.) 
 
MEMOIRS OF A SERAPH. 
 
 79 
 
 III. 
 
 A CONTEST FOR GLORY. 
 
 In saluting the appearance of the Immaculate Virgin 
 as the announcement of the near arrival of the Redeemer, 
 we bade our Queen welcome. , 
 
 What an honor to have as model and guide, in the 
 most elevated paths, the Mother of our God! 
 
 But each one of the nine choirs, seeing in Mary the 
 highest degree of the perfections that distinguished them, 
 wished to draw her to them, belong to her especially, 
 have her at their head, regard her as the first of their 
 order. 
 
 “Mary is for us!” said the Choir of Seraphs. “What 
 distinguishes us is the privilege and the mission to repre¬ 
 sent God in His love, to diffuse its fire, in His name 
 through heaven and earth. But we see in the soul of 
 Mary already more ardor, more of this fire, than our 
 sublime essence will ever receive. Mary shall be the 
 first of the Seraphs.” 
 
 “Mary belongs to us!” said the Choir of the Cheru¬ 
 bim. “What distinguishes us is the privilege to represent 
 God in His knowledge, to make His light shine every¬ 
 where. But, farther than we, Mary, by the penetration 
 of her look, will pierce into the bosom of the Divinity, 
 and will bring us thence secrets we should never have 
 known. Mary shall be the first of the Cherubim.” 
 
 “Mary belongs to us!” said the Choir of Thrones. 
 
80 
 
 MEMOIRS OF A SERAPH. 
 
 “ What distinguishes us is the privilege and the mission 
 of representing God in His holiness, of becoming its 
 living abodes, and its residence. But has not Mary re¬ 
 ceived the mission to be the first abode, the first throne, 
 the first residence of the Incarnate Word ? In her bosom, 
 on her knees, in her arms, see the Infant-God! Mary 
 shall be the first of the Thrones.” 
 
 “Mary belongs to us!” said the Choir of the Domi¬ 
 nations. “ What distinguishes us is the privilege and the 
 mission to represent God in His empire over creatures. 
 But Mary is to become the depository of divine author¬ 
 ity. When we shall receive of the Son empire and 
 power, it will be by the mediation of the Mother, and 
 our authority will be but the emanation of the power of 
 Mary. Mary shall be the first of the Dominations.” 
 
 “Mary belongs to us!” said the Choir of the Virtues. 
 “What distinguishes us is the privilege and mission to 
 represent God in His force, to command over the laws of 
 the universe to cause wonders to be wrought. But, to 
 execute the orders of the Most High, we shall see in 
 Mary more energy and vigor than in all creatures united : 
 a day will come when man will dare say that she has the 
 monopoly of miracles. Mary shall be the first of the 
 Virtues.” 
 
 “Mary belongs to us!” said the Choir of Powers. 
 “What distinguishes us is the privilege and the mission 
 to represent God in His justice, by restraining the fury 
 of the demons. But, has not Mary received the higher 
 mission to crush with her foot the head of the infernal 
 serpent, and to hand him over to us chained? Mary 
 shall be the first of the Powers.” 
 
 “Mary belongs to us!” said the Choir of Principali- 
 
MEMOIRS OF A SERAPH. 
 
 81 
 
 ties. “What distinguishes us is the privilege and the 
 mission to represent God in His love of order, by making 
 a reflection of the perfect order/that reigns in the society 
 of heaven, shine forth in the societies of earth. But 
 never shall we be able to procure more assuredly peace 
 and prosperity for the various fractions of the human 
 family than by putting them under the protection of 
 Mary. Mary shall be the first of the Principalities.” 
 
 “Mary belongs to us!” said the Choir of Archangels. 
 “What distingushes us is the privilege and the mission 
 to represent God in His revelations, and bring to time the 
 secrets of eternity. But the revelation by excellence, 
 the great manifestation of God to man, in what way will 
 it be accomplished? Will it not be in Mary and by 
 Mary! Mary shall be the first of the Arc'hangels.” 
 
 “Mary belongs to us!” said finally the Choir of An¬ 
 gels. “What distinguishes us is the privilege and the 
 mission to represent God in His tenderness for human 
 souls, by heaping blessings upon them. But will not 
 the heart of Mary be an ocean of this tenderness? Is 
 it not by taking from her that we shall be able to fulfil 
 our sweet ministry ? Mary shall be the first of the 
 Angels.” 
 
 Far from renouncing ever a claim that will appear to 
 them every day more legitimate, each of the nine choirs 
 will not cease to desire more i especially to belong to 
 Mary, and more fully to possess her. The question will 
 be continued on earth and in heaven, in time and in eter¬ 
 nity. To the great glory of Mary, as well as to the 
 great joy of the heart of God, it will never end. 
 
82 
 
 MEMOIRS OF A SERAPH. 
 
 \ 
 
 IV. 
 
 \ ' ^ ' ' ' 
 
 THE GUARDIAN ANGEL OE MARY. 
 
 There is among us a spirit who received the glorious 
 mission of giving assistance to Mary, and of guiding her 
 during her mortal life. 
 
 The Angel destined to guide the most perfect of crea¬ 
 tures could not belong to an inferior order. He was in 
 fact taken from amonsr the highest.* 
 
 The Guardian Angel of Mary is Gabriel, force or vir¬ 
 tue of God. God Himself honored him with this name, 
 because he was to represent, in His apparitions, the future 
 Conqueror of the infernal powers.f 
 
 Mary, is infinitely higher than Gabriel, if we consider 
 the glory of which her virtues-are the pledge; but she 
 is below him if we compare her state while on earth with 
 that of the Angel in glory. 
 
 This same condition of things may be realized in the 
 case of all souls of eminent holiness, relatively to their 
 Guardian Angels.:j: 
 
 * Gabriel, the angel announcing the Incarnation, was one of the supreme 
 Choir, or of the Seraphim. (Virgilius Sedlmayr, Theol. Mariana.) Sts. Gregory 
 the Great, John Damascene, Basil, Lawrence Justinian. 
 
 f To whom it is believed she was given from the beginning to be protected. 
 (St. Bernard, Letter to Hugh of St. Victor. Everything regarding Mary is said 
 to have been committed to Gabriel. (St. Ildephouse, St. Epiphanius, Eusebius 
 Ernes., St. Brigit, St. Peter Damian, Suarez.) 
 
 I Some men even while living on earth are greater than some angels, 
 not by reason of their being, but from virtue, in as much as they have charity 
 of such intensity that they can merit a greater degree of happiness than some 
 angels have : as if we should say the seed of some great tree is of greater virtue 
 than some small tree is, although such seed be much smaller actually. (St. 
 Thomas 1, q. 117, art. 2.) 
 
MEMOIRS OF A SERAPH. 83 
 
 The relations of Mary with her Guardian Angel will 
 be intimate and constant. 
 
 He will foretell men her approach and arrival, He will 
 reveal to Daniel, the prophet, the number of weeks after 
 which Christ will deliver His people, and he will give 
 Zachariah knowledge of the birth of the Precursor. 
 
 Resplendent with light, and surrounded by thousands 
 of other spirits, he will appear successively to St. Joa¬ 
 chim and St. Anne to announce to them the birth of their 
 
 ■ x ■ ■ i > 
 
 wonderful child. 
 
 He will have the honor of being the first, after God, 
 to pronounce thé sweet name of Mary. He knows its 
 inexhaustible treasures ; he will inspire the great doctors 
 who will one day come to study its fertile meanings. 
 
 He will be to Mary the messenger of the divine orders. 
 His cooperation* in the mystery of the coming and 
 work of the Word, will merit for him the title of Angel 
 of the Incarnation. 
 
 The other spirits will be the friends of the spouse. 
 Gabriel will be the paranymph conducting the spouse to 
 that union which is to give to the earth its Redeemer.! 
 
 He will put on a body, make it resplendent with the 
 beauty of Him he represents, and will bring to Mary the 
 happy news time has received from eternity. 
 
 A faithful witness of her virginity, he will reassure 
 Joseph, and will make him know the favors which Heaven 
 has heaped upon his chaste spouse. * 
 
 He will save her from the persecutions of men, causing 
 her to leave for a far-off region, and will bring her back 
 when the peril will have ceased. 
 
 * This very Gabriel, thy sharer in mystery. (Guencus, on the Assumption.) 
 t You, she says, are the companions of the spouse; thy Gabriel is my para- 
 nymph. (Ibid.) 
 
84 
 
 MEMOIRS OF A SERAPH. 
 
 He will often visit her, and will speak to her in the lan¬ 
 guage of heaven, which is so sweet to her and which she 
 prefers to all the discourses of men. 
 
 He will sustain and console her in the fear and anxiety 
 that precede the Passion of her Son, in that grief, wide 
 and deep as the sea, which bears her company, and in 
 that languor of love that follows the Ascension. 
 
 After the departure of Jesus for heaven, Mary has 
 two Guardian Angels on earth. One is at her right, in¬ 
 visible to men: it is Gabriel. The other is at her left, 
 where he is ever visible; it is John the Evangelist.* 
 
 To our eyes nothing is sweeter and more deserving 
 of love than these two Angels. But to the eyes of the 
 powers of hell, nothing is more terrible. They are two 
 lions strong and full of courage, watching, always with 
 open eye, over the treasure, and keeping evil-doers at a 
 distance.f 
 
 The two Angels of Mary receive her last sigh. 
 
 Gabriel is present when divine power drives back death, 
 and works her glorious resurrection. He invites us to 
 extend our wings and receive, in order to bear it to glory, 
 that body so pure. 
 
 It 'is Gabriel who miraculously brings together the 
 Apostles, dispersed in far-off regions, and reunites them 
 around her tomb. 
 
 Yes, Gabriel was the Angel most devoted to Mary and 
 the most beloved of her; the one who did most for her 
 glory, and was most glorified by it; in a word, the An- 
 
 * My virgin son, a new angel in the flesh. (Ibid.) 
 
 fThe two lions of the throne of Solomon are Gabriel the Archangel, and John 
 the Evangelist, of whom one is deputed to guard the right, the other the left; 
 for Gabriel preserves the mind, and John, the flesh with solicitude that knows 
 not sleep. (St. Peter Damian, on the Nativity of Mary.) 
 
4 
 
 I 
 
 MEMOIRS OF A SERAPH. 85 
 
 gel who best taught Angels and men to love and serve 
 the Mother of the Redeemer. 
 
 Christian Soul, saintly, jealous of knowing our rela¬ 
 tions with Mary, and eager to share them, come, bow 
 down before Gabriel, commence always by asking light 
 and aid of him. 
 
 There w r as on earth a man who seemed to us to exhibit 
 again the zeal and care of Gabriel for Mary: it was St. 
 Bernard. 
 
 More than one Angel, seeing them both, said: 
 
 “ Placed among men, the Archangel Gabriel w r ould have 
 been St. Bernard; placed among Angels, St. Bernard 
 would have been the Archangel Gabriel.” 
 
 v 
 
86 
 
 MEMOIRS OF A SERAPH. 
 
 Y. 
 
 MAGNIFICAT. 
 
 Far from being confined between unchangeable shores, 
 the ocean of Mary’s perfections goes on enlarging, and 
 extending itself in the bosom of divine immensity. 
 
 Beautiful and noble as she was in her first instant, 
 Mary is not yet at the degree marked by divine wisdom. 
 It will be given us to assist at the grand spectacle of her 
 progressive elevation. 
 
 We had celebrated with Gabriel the Immaculate Con¬ 
 ception of Mary ; we celebrated with him her nativity, 
 not less brilliant and glorious to heaven than it was ob¬ 
 scure and hidden to earth. 
 
 We were strangers to no circumstances of her life. 
 On all occasions we rendered her the good offices due 
 her, and did not cease to store in our hearts the beautiful 
 examples of virtue and love which she gave. 
 
 At her presentation in the temple, at her first consecra¬ 
 tion to God, at the age of three years, we strewed flowers 
 on her path, we covered the walls with ornaments invisi¬ 
 ble, we embalmed the air with sweet perfumery, we drew 
 from our lyres new sounds, we learned, in contemplating 
 her, to serve God in a more perfect way. 
 
 During her sojourn in this sacred place, the Lord 
 nourished her soul with thoughts and sentiments most 
 elevated. We nourished her body with a bread and a 
 
MEMOIRS OF A SERAPH. 87 
 
 beverage brought from heaven, with a manna the Word 
 Himself had prepared.* 
 
 The first to know and celebrate the divine maternity, 
 we had the honor to assist at the announcement made her 
 by Gabriel, when he hailed her full of grace. 
 
 We were with her on the mountains of Judea, we en¬ 
 circled her when she sang her canticle of thanksgiving, 
 and the prophecy of her future greatness. 
 
 Never had Angel nor Seraph found such accents in 
 which to celebrate the name of Him who does great 
 things, raising up the humble, casting down the proud, 
 exercising the rigors of justice, spreading around the 
 sweetness of mercy. 
 
 Sublime canticle and divine, the echo of that of Michael 
 after the defeat of Lucifer. 
 
 It will be sung from generation to generation by Holy 
 Church, repeated by poesy, eloquence, history, the arts, 
 sciences, all voices angelic and human. It will be re¬ 
 peated to the end of time, and will cease only to recom¬ 
 mence or be continued in a new manner for all eternity. 
 
 During the nine months Mary bore in her virginal 
 womb the Incarnate Word, she was in our eyes the most 
 august of sanctuaries. She was like heaven, like the 
 most sacred abode of heaven, and yet more. 
 
 Not only did the Divine Word reside in her, but He 
 received from her His blood and flesh, and lived of her 
 life.__ 
 
 *She received food from the hands of angels. (Gregory of Nicomedia.) Mary 
 was nourished with ambrosial banquets by an angel, and given to drink of 
 sacred nectar, to another period. (St. Germanus of Constantinople, Sermon. St. 
 Jerome, St. Bonaventure.) 
 
I 
 
 88 MEMOIRS OF A SERAPH. 
 
 VI. 
 
 THE MOTHER, OE GOD. 
 
 When Mary became the Mother of God, when we saw 
 the Divine Infant reposing on her knees, receiving her 
 caresses, smiling upon her, drawing life from her breast, 
 we were more than ever struck by His humility and 
 greatness. 
 
 With Jesus, Mary, and Joseph, we dwelt in the house 
 of Nazareth; we were witnesses of all that occurred in 
 the Holy Family. Prayer, repose, labor, repasts, con¬ 
 versation, all is humble and grand, simple and sublime, 
 obscure yet brilliant with grace. 
 
 0 blessed roof! 0 sacred walls ! you will be destroyed 
 neither by years nor by centuries ; you will remain erect 
 as an immortal memory, and a constant witness of what 
 we have seen. 
 
 When the region you honor shall have become inhos¬ 
 pitable; when the devout servants of the Holy Family 
 will no longer be able to approach you, we will take you 
 on our wings ; we will carry you through the air ; we 
 will go place you on a more propitious soil. 
 
 The humble house of Nazareth, then become the Holy 
 House of Loretto, will continue to receive the pilgrims 
 of the whole world.* 
 
 *This, after a thousand years, was transferred from Galilee and Nazareth by 
 angels to Dalmatia, and thence to Italy, to Loretto, where it is now, and is 
 visited by a pious multitude from the whole earth. (Corn, a Lap., on St. ImJcc, 
 c. 1, v. 26. 
 
r 
 
 
 MEMOIRS OF A SERAPB. 89 
 
 While Jesus was accomplishing His mission, and 
 spreading His doctrine, we saw Mary follow Him with 
 her heart, associate herself to what He did, second His 
 efforts. There is no sacrifice, no self-devotion, she did 
 not take part in. 
 
 In the tears of her grief as in those of her joys, we 
 admired the vivacity of her love, and we understood that 
 a love greater than that which filled our heart was due 
 the Redeemer of souls. She shows us too how much 
 she loves souls, the objects of the pursuit of divine love. 
 
 In offering Jesus to His Father, for their salvation, in 
 consenting to the torments of the Passion, in shewing 
 herself ready herself to immolate her dear Isaac, had 
 such been the will of God, she teaches us with what per¬ 
 fection she knows how to put her heart into conformity 
 with that of her Creator. 
 
 After the Ascension, how vehement was her desire to 
 go rejoin her well-beloved Jesus! What holy envy she 
 bore the Angels, the just of ancient days, the souls she 
 saw daily take their departure for heaven ! 
 
 But at the same time what resignation to remain as 
 long as it was decreed upon an earth bedewed with the 
 Blood of that glorious Son, where the Cross is every¬ 
 where to be found, and where on every side altars rise! 
 
 It is in the reception of the Blessed Eucharist that we 
 see Mary seek a recompense for her absence from heaven, 
 ft is here she can be prodigal in evidences of her ten- 
 lerness for her Son, Jesus, and pay to Him, her God, 
 ill the ardor of her adoration. 
 
 The Son has given the example of the impatient love 
 that raises the altar, and immolates itself in the full vigor 
 of life. 
 
90 
 
 MEMOIRS OF A SERAPH. 
 
 Mary has furnished us the model of the love ever in¬ 
 creasing, that goes from perfection to perfection till the 
 coming of age. 
 
 Jesus having gone to heaven, Mary gives the treasures 
 of her tenderness to the new children bestowed on her 
 on Calvary. She excites in their hearts apostolic zeal, 
 and presides over the first developments of the growing 
 Church. 
 
 But during the long years that elapse between the de¬ 
 parture of the Son and that of the Mother, what an 
 honor to us to be the confidants and messengers of these 
 two hearts, the most perfect and loving that ever were or 
 will be.* 
 
 *What Mary did after the Ascension, how holy and just her life was, and 
 with whom she lived, appears lobe known only to God, and to the Archangel 
 Gabriel, to whom everything regarding her is declared to have been entrusted 
 by the Lord, to the angels rejoicing and conferring among themselves, and to 
 the beloved disciple St. John, who at the foot of the cross took her to his care 
 and solicitude. (Juvenal, Archbishop of Jerusalem.) 
 
MEMOIRS OF A SERAPH. 
 
 91 
 
 YII. 
 
 THE PASSING AWAY. 
 
 Mary has received the announcement of her depart¬ 
 ure: Gabriel has appeared to her, and has presented to 
 her a palm, in the name of her Son. 
 
 She has understood the gracious invitation. She has 
 replied to it by new transports of love, and has made it 
 known to the holy souls that surround her.* 
 
 The Apostles, dispersed far and wide, have been mirac¬ 
 ulously called together, and transported to Jerusalem. 
 They are there ; they are going to assist with us at this 
 death of love.f 
 
 As a ripe fruit detaches itself from the branch that 
 bore it, and precipitates to the centre of attraction, so the 
 soul of Mary disengages itself from the bonds of the 
 body, flies heavenward, and rejoins her well-beloved. 
 
 Jesus having passed through the gates of death, Mary, 
 too, must do likewise. The death of Mary was to be 
 the complement of the immolation of Jesus for the ran¬ 
 som of men. 
 
 *She makes known to those who came together what her Son by an angel had 
 told her; shews the trophy given her by Him; this was a palm-branch, sign of 
 victory over death, and the image of life immortal. (Simeon Metaphrastes, of 
 the Sleep of Mary ) 
 
 f Worthy praises sang the angels, as they went before her, accompanied and 
 followed her. Some going with that most holy and spotless soul, and at the 
 same time ascending, till they saw the queen upon her royal throne ; some sur¬ 
 rounding that divine and sacred body, and glorifying it with canticles worthy 
 to be offered by angels to the Mother of God. (St. John Damascene, of the Sleep 
 of the Mother of God.) 
 
92 
 
 MEMOIRS OF A SERAPH. 
 
 At the passing away of Mary we formed two escorts: 
 one accompanied her soul as it mounted triumphantly to 
 heaven ; the other surrounded her body which the Apos¬ 
 tles go to lay to rest in the tomb of Gethsemane.* 
 
 All we shall do one day, at the passage from this life 
 of the greatest friends of God, to make happy their de¬ 
 parture from this world, could not be compared with what 
 we do for the soul of Mary. 
 
 No chants could be more harmonious ; no lights more 
 brilliant; no perfumes sweeter; no miracles more splen¬ 
 did, f 
 
 The entry of the soul of Mary into heaven is signal¬ 
 ized by an increase of happiness in our hearts. This 
 great and holy soul communicates to us what she draws 
 more abundantly than we from the bosom of God. 
 
 The knowledge of the mysteries of grace accomplished 
 in her and transformed now into mysteries of glory, in¬ 
 creases ever our felicity. We understand better, and 
 admire in a more lively manner, the work of the divine 
 power and goodness.^ 
 
 To honor the bodies of saints it has often happened 
 that God has preserved them for a time from corruption. 
 
 *If Christ the Saviour deigned to manifest by means of such wonderful and 
 great marks of approval in connection with the dead, on account of their merits, 
 to recreate the spirit and confirm the faith of those present; how much more 
 should we believe that to-day the hosts of heaven came in fedive array to meet 
 the Mother of God, and clothe her with great light, and lead her with praise 
 and spiritual song to the throne prepared for her before the constitution of the 
 world. (St. Sophronius, of the sleep of the Mother of God.) 
 
 f We have received by ancient and most true tradition, that at the time of her 
 most glorious falling asleep, all the holy apostles who were going through the 
 world for the salvation of people, in a moment raised up in the air, were 
 brought together in Jerusalem. (Juvenalis, Patr. of Jerusalem.) 
 
 J Since after Christ as man, no secondary object of happiness of such dignity 
 and excellence exists in which the divine wisdom and power so shine forth as 
 
 in the Blessed Virgin.the angels do not fail to have this perfection of 
 
 happiness. (Suarez, lib. 6, c. 5, n. 10.) 
 
MEMOIRS OF A SERAPH. 
 
 93 
 
 But to each one came the moment when he was obliged 
 to pay his tribute to the inflexible law of return to dust. 
 
 Holy and venerable dust, gathered in silk and gold, 
 placed on the altar, continuing to receive the homage of 
 the living; but nevertheless dust, recalling the fact that 
 it was once soiled with the taint of origin, and must un¬ 
 dergo a purgatory. 
 
 ’Twas not thus with the body of Mary. Embalmed, 
 from the first instant, of holiness and of purity without 
 spot, it was to remain free from corruption. It will go 
 down to the tomb like that of the Redeemer; but like 
 that of the Redeemer, it will come forth on the third day 
 by a glorious resurrection. 
 
 Prepared for glory already, it is immediately trans¬ 
 formed. It receives properties which are of heaven 
 rather than of earth, and seems to belong less to bodies 
 than to spirits ; splendor, agility, subtilty, impassibility. 
 
 Such an honor was due the temple of Divine goodness, 
 the living tabernacle of the Redeemer, the immaculate 
 throne on which He sat, the sacred flesh from which was 
 taken the flesh giving life to the world, and making holi¬ 
 ness bud forth. 
 
 Around the tomb which guarded our treasure, we 
 * waited in attention, retained by hope, confiding in the 
 promise, expecting the blessed moment when the resur¬ 
 rection would be wrought. 
 
 What grandeur, and what a charm in that angelic 
 w r atch around the body of the Mother of God! 
 
 The Apostles took part in it; they succeeded each 
 other day and night at the tomb. They heard our har¬ 
 monies, and replied to them by chants and hymns that 
 regret and hope inspired. 
 
94 
 
 MEMOIRS OF A SERAPH. 
 
 VIII 
 
 - \ 
 
 THE ASSUMPTION, 
 
 A look, a smile, a first movement! See, see, there is 
 life ! Mary is living, Mary is resuscitated ! Hail ! full 
 of grace, full of life! 0 mistress of death! The Lord 
 is truly with thee ! 
 
 With what transports did the soul of Mary take again 
 that body, which was the throne of a dignity unique, the 
 instrument of wonderful operations, the source of incom¬ 
 parable virtues, and which is going to be crowned with 
 so great glory through all eternity. 
 
 Mary could raise herself up of her own accord by 
 the power of her soul and the properties of her glorified 
 body. But to us was reserved the honor of being her 
 chariot of triumph, and to bear her on our wings from 
 exile to her home. 
 
 All the phalanxes of the heavenly army have been 
 called together. The nine choirs are there, represented 
 by a host of happy spirits. What transports ! What 
 harmony at the moment of departure ! 
 
 On the day of the great resurrection, the body of the 
 Redeemer, and that of His holy Mother, will be seen 
 surrounded by pure spirits, and in the very bosom of 
 God, in the midst of all glorious bodies. 
 
 These two bodies, clothed with splendor, full of sweet¬ 
 ness, will be the torches that will illume and rejoice the 
 holy city. Stars, never rising and never setting, always 
 
MEMOIRS OF A SERAPH. 95 
 
 at their full, they will enlighten the intelligence and 
 warm the heart. 
 
 While we bear off our glorious burden heavenward, 
 the countenance of the Apostles becomes clouded. They 
 no longer hear our harmony ; our voices no longer an¬ 
 swer theirs. The silence fills them with anxiety. 
 
 They approach, trembling, to the tomb ; they open it 
 respectfully, and recognize that the holy body has disap¬ 
 peared. 
 
 They shed an abundance of tears, and remain silent 
 with grief. But they recall the fact that three days have 
 gone by since Mary passed away, and they understand 
 that she has been raised up by her Divine Son. 
 
 The celestial odor that exhales from the empty tomb 
 inundates them with its sweetness, and they withdraw 
 consoled and strengthened.* 
 
 But the best festivals of earth and of heaven would 
 be incomplete if hell did not bring forward its witness of 
 its spite. 
 
 At the Ascension, the divinity of the Redeemer, till 
 then veiled and doubted by Satan, made itself manifest 
 all at once in its full evidence, and filled the measure of 
 the confusion of the proud spirit. 
 
 In like manner, at the Assumption of Mary, Satan 
 saw with redoubled rage the glory of this woman who 
 received the mission to crush his head, against whom he 
 had hoped to prevail. 
 
 *The body of the Virgin Mother was laid to rest in Gethsemaue, where in 
 the midst of the chants of the angels it remained three days. After the days 
 hail elapsed, as the angelic singing ceased, the apostles present ope ed the tomb ; 
 but the spotle s and illustiious body they were not able to find. Having found 
 only what enveloped the body, and delighted with the ineffable odor exhaled 
 therefrom, they closed the sepulchre. (Juvenalis, Patriarch of Jerusalem.) 
 
/ 
 
 96 MEMOIRS OF A SERAPH. 
 
 IX. 
 
 / 
 
 THE CORONATION. 
 
 The Redeemer, coming to meet His holy Mother, re¬ 
 ceived her in His arms, lavished upon her the marks of 
 His filial piety, led her through the prostrate hierarchies, 
 and made her sit at His right hand. 
 
 He placed on her head the crown in which shone the 
 incomparable jewel of the divine maternity, put in her 
 hand the sceptre of universal sovereignty, showing her 
 the bosom of God. 
 
 “There,” He said to her, “0 my Mother, is the ex¬ 
 tent of thy empire. ’Tis there I have placed thee as 
 Queen. Thou shalt be Queen of Angels, of Patriarchs, 
 of Prophets, of Apostles, of Martyrs, of Confessors, of 
 Virgins—in a word, of all my elect. 
 
 “ From the height of this roval residence, thou shalt 
 reign in like manner over the far-off region thou hast just 
 left. Thou shalt be there the Queen of those who al¬ 
 ready style thee the Cause of their Joy, Gate of Heaven, 
 Morning Star, Health of the Weak, Refuge of Sinners, 
 Consoler of the Afflicted, Help of Christians. 
 
 “But thy authority will not stop there; it will extend 
 over a region farther away still, and more sombre than 
 that of men. Queen of Angels, thou shalt reign over 
 the bad as over the good. 
 
 “ Rebellious subjects, still always subjects, the demons 
 shall never withdraw themselves from thy empire. Thou 
 
MEMOIRS OF A SERAPH. 
 
 97 
 
 shalt have, to suppress and chastise their revolts, those 
 magnificent legions which I have prepared for thee. The 
 good Angels will fly at thy will, and their joy will be to 
 do thy bidding. 
 
 “ Towards guilty men thou wilt exercise naught but 
 mercy ; for, while they are thy subjects, they are thy 
 children ; the best of mothers could not have a mission 
 to strike or curse. 
 
 “ But thou shalt make those perverse spirits, jealous 
 of a chance to destroy those thou lovest, feel the weight 
 of justice. To their eyes thou shalt appear ever as an 
 army drawn up in battle-array.”* 
 
 Clothed with her royalty, Mary chants again, in the 
 midst of the heavenly hosts, that Magnificat of which 
 she sees the accomplishment on every side. 
 
 And the prophets, uniting their, voices with hers, sing 
 again, on their harps, the visions that once charmed them, 
 and of which they have present the reality. 
 
 As for ourselves, while fulfilling our ministry, we do 
 not cease to celebrate the triumph of Mary. We recall 
 the mysteries of joy, of sorrow, and of glory that made 
 up her life of time, going through the cycle of those 
 events, which have become for us as for men, objects of 
 festivity that deeply move. 
 
 In exile how sweet to recall one’s country! But once 
 at home, the souvenirs of exile have their charm! As a 
 graceful exchange, while men speak again and again of 
 the events of heaven, we not less often tell of the events 
 of earth. 
 
 * Canticles, c 6, v. 3. Mary is the wonderful terror of the evil spirits, the 
 special love of the blessed spirits. (St. Peter Damian, Sermon on the Assump¬ 
 tion.) She is as terrible to the demons as she is venerable to the saints. (Rich, 
 of St. Lawrence, De Laudibus Maria.) 
 
98 
 
 MEMOIRS OF A SERAPH. 
 
 It is never in vain that the supplications which mount 
 meet the harmonies that descend. 
 
 We were repeating one day the canticle hy which was 
 announced to Mary the Resurrection of her Divine Son ; 
 we were singing : 
 
 Queen of heaven rejoice, Alleluia!* 
 
 For He whom thou didst deserve to bear, Alleluia! 
 
 Has risen as He said, Alleluia! 
 
 At that moment a people, decimated hy a plague, were 
 going, in prayer and tears, with their pontiff, following 
 the image of Mary, painted by the Evangelist St. Luke. 
 The crowd heard our voices, distinguished our words, 
 and the pontiff hastened to add: 
 
 Pray to God for us, Alleluia ! f 
 
 All made the same supplication, and the exterminating 
 Angel appeared upon a height, sheathing his sword. The 
 scourge had ceased.£ 
 
 * The Regina Cceli. 
 
 •f-The Regina Cœli. 
 
 | The year 590. The Pope was St. Gregory the Great. The angels appeared 
 above the mausoleum of Adrian, since called Castel St. Angelo. (Carolus Sicon- 
 ius, Canisius, Pompeius Ugonius, Ordo Romanus, Baronius.) 
 
 S . -s • 
 
 /v 
 
 J 
 
 \ 
 
 
MEMOIRS OF A SERAPH. 
 
 99 
 
 X. 
 
 TIIE SOUL AND THE SERAPH. 
 
 The Soul: “From the depths of my obscure valley 
 will it be permitted me, 0 Seraph, friend of man, to raise 
 my voice to you? 
 
 “If my filial piety does not deceive me, we are united 
 to Mary more intimately than the Angels ; Mary belongs 
 to us more especially than to you.” 
 
 Seraph: “Consider, my sister, that the Angels have 
 been the first heralds of the glory of Mary. Men did 
 not yet exist, and already we knew her future appari¬ 
 tion. 
 
 “ We had celebrated her entry into life and the mys¬ 
 teries of her infancy ; we had announced her divine ma¬ 
 ternity ; we had adored the Incarnate Word in her bosom; 
 and men, ignorant of all, were obliged to learn all through 
 our ministry.” 
 
 The Soul : “But this dignity, this grandeur you were 
 the first to know, which you announced to her, which 
 you have made us know, does she owe them to you? Is 
 it not on account of us and for us that Mary became the 
 Mother of God ? 
 
 “ Without the Angels an immaculate virgin could have 
 existed, a creature superior to all creatures, a Mother of 
 God. 
 
 “But without men, with a heaven full of Angels, no 
 Incarnation was possible, no divine maternity. 
 
100 
 
 MEMOIRS OF A SERAPH. 
 
 “ The Angels have mingled with us, they hear us, they 
 applaud ns, when standing in the temple we repeat, while 
 singing the symbol of our faith: 
 
 “Who for us men and for our salvation came down 
 from heaven.”* 
 
 Serapii: “Nothing more true, my sister. Still listen 
 and see what affinity unites us to the Mother of God. 
 
 “By her exemption from original sin, and her perfect 
 innocence, Mary belongs to the class of those preserved 
 from guilt. 
 
 “ Represented not as you by the prodigal son, but 
 with us by the elder son, she is of the world of Angels ; 
 she is of our tribe.” 
 
 The Soul: “Mary is of the tribe of Angels by pre¬ 
 servation ; she is of that of men by the Redemption. 
 
 “Did you pot inspire our Francis of Sales? did you 
 not dictate to him his words the day he wrote : 
 
 “ Mary was purchased by the blood which the Divine 
 Word had taken in her. She had all the innocence the 
 first Adam had lost, and enjoyed in an excellent manner 
 the Redemption the new one acquired. She possessed 
 the happiness of the two states of human nature.”! 
 
 Seraph : “ Between the Angels and Francis of Sales 
 there is never disagreement. The Doctor of charity will 
 approve my language, if I add : 
 
 “Mary has the tastes and inclination of pure spirits. 
 
 She unites in herself all the perfections of the Angelic 
 Choirs. '■ ; .a|| 
 
 *Nicene Creed. Christ did not die for the angels. ( Theologia Claremontanus , 
 
 De Merito Christi. The Thoiuists and others commonly. St. Aug, ad Lauren- 
 tium, c. 61.) 
 
 f Treatise of the Love of God, 2 part, c. 20. 
 
MEMOIRS OF A SERAPH. 101 
 
 “ Are not these real family-features, and can we not 
 regard Mary as our sister?” 
 
 The Soul: “ Mary has, like man, a body and a soul; 
 she is not a pure spirit. 
 
 “Exempt from the stain of original sin, she descends 
 nevertheless from the head of humanity. From him she 
 has received, like us, her blood and her flesh. She has 
 possessed human nature completely, to transmit it to the 
 Redeemer in its completeness. 
 
 “We are united to her by the spiritual and material 
 bonds of family. She is our relation and our sister; ’tis 
 we who are the brethren of the Virgin Mary.” 
 
 Seraph : “Think that we are the soldiers of her 
 armies, the subjects of her empire, the servants of her 
 household. 
 
 “ By our ministry, we see her exalted in heaven, be¬ 
 loved on earth, feared in hell. 
 
 “Beautiful titles and glorious duties!” 
 
 The Soul: “Duties more glorious! titles more beau¬ 
 tiful ! we are her children. 
 
 “When on the summit of Calvary, the expiring Re_ 
 deemer exclaimed: Behold thy mother! to whom was 
 that divine legacy bequeathed? and who was called to 
 receive it? 
 
 “ Seraphs burning with love, spirits of all the choirs, 
 you were there. Which one of you dared advance? 
 Which one of you came to receive Mary as his mother? 
 
 “In the presence of your motionless phalanxes, it was 
 a man, or rather it was humanity that came, in the person 
 of the well-beloved disciple, to receive for his mother the 
 Mother of the Redeemer. 
 
102 
 
 MEMOIRS OF A SERAPH. 
 
 “Mary brought forth in exile: we are the children of 
 her grief.” 
 
 Seraph : “ During the time of our trial, we received 
 precious graces, in view of the merits of the Redeemer 
 and of Ilis holy Mother. 
 
 “In the bosom even of glory, we have received of 
 Jesus, through Mary, and of Mary herself, an increase 
 of happiness. 
 
 “Neither time nor eternity will be able to say how 
 much we owe to the Son and to the Mother.” 
 
 The Soul:' “We owe them still more. We owe them 
 not at all only accidental beatitude, but essential beati- 
 tude itself. They took humanity from a very low con¬ 
 dition to raise it to a very high one. « 
 
 “They came to take it in the very depth of the abyss, 
 at the level of sin, there whither no blessed spirit de¬ 
 scended, to raise us to what height? To the throne 
 even of the Divinity.* 
 
 “To human nature then the first place, in heaven, 
 over angelic nature.” 
 
 Seraph: “I applaud thy language, my sister, and I 
 recognize the justice'of thy cause. I willingly pardon a 
 vivacity which I have provoked, and in which I love to 
 see burst forth the ardor of thy love.” 
 
 * To-day angels and archangels have seen our nature resplendent with im¬ 
 mortal glory on the throne of the Lord. 
 
BOOK THE SEVENTH. 
 
 THE RELATIONS OF ANGELS WITH MAN. 
 
 I. 
 
 MAN. 
 
 After the Incarnate Word, and His Most Blessed 
 Mother, nothing in time is more dear to us than man. 
 The child of God, the brother of Christ, the king of cre¬ 
 ation ; was it possible that he should not be the friend of 
 the Angels? Our interests are his interests, our good 
 his good. Our relations with him, too, are but an un¬ 
 interrupted flow of affectionate regard and good offices.* 
 
 See his place and his part in the divine work. 
 
 God had given the material universe a foundation of 
 mineral, ornament of plants, animated beings for inhabi¬ 
 tants. 
 
 With its proportion, brightness, and life, this universe 
 united together a thousand beauties. It was neverthe¬ 
 less imperfect. It was not one with the intellectual 
 world ; there was a gap. Between pure intelligence and 
 animals gifted with sense, there was a void to be filled. 
 
 Sovereign wisdom has nothing in Ilis works that jars ; 
 it acts gradually, joining the parts with each other, im¬ 
 pressing on what is made the seal of unity. 
 
 *Uur salvation interests the angels much, and they think it in a manner their 
 own. (St. Thomas of Villauova, Serm. on the Angels.) Since they deem our 
 good their own." (St. J. Chrysistom, on the- Ascension.) 
 
 ( 103 ) 
 
MEMOIRS OF A SERAPH. 
 
 104 
 
 TI 113 wonderful union was to be realized by the 
 creation of man. Man wa3 to bring to the intellectual 
 world and to the material world what was wanting to 
 each to effect a mutual companionship. Belonging to 
 two orders of creatures that had come forth from the hand 
 of the Creator, man will make them one in his person. 
 
 We waited, as it were, breathless, this prodigy of Al¬ 
 mighty Power. 
 
 A body is formed, beautiful, graceful, harmonious, 
 raised above all other matter; but awaiting, to appear in 
 its perfection, a complement of superior nature, a soul. 
 
 A soul is created, of a nature that has something of 
 our own, ornamented with faculties analogous to ours, 
 the breath and image of God, spark of the divine life ; 
 nevertheless an incomplete being, demanding for the ac¬ 
 complishment of its destiny help taken from beneath it, 
 a body. 
 
 F.om the moment soul and body are united, what a 
 mystery! One sole principle living in two substances! 
 One sole person in two natures! one only being! one 
 only person! 
 
 It is in this | union" of fouI and of body we find the 
 sacred tie, the point of jointure of the two worlds.* 
 
 To himself, alone, man is a microcosm, a little world, 
 summing up in himself the inferior world of bodies and 
 representing the superior world of intelligence.f 
 
 With what admiration did we not approach this master¬ 
 piece of God! For the first time, in that look, upon 
 
 * What is highest in the inferior order reaches the lowest in the superior. 
 (St. Thomas.) Man is the end, the totality, the link, and the cenire of all crea¬ 
 tures. (Corn, a Lap., an Genesis , c. 1.) 
 
 f On this account man is said to be a smaller world, because every creature of 
 the world is found in him. (St. Thomas, 1, q. 91, art. 1.) 
 
 > . ' ' r s ■ ' " - “ ' | 1 
 
 V 
 
MEMOIRS OR A SERAPH. 105 
 
 those lips, in that attitude, we saw matted express the 
 beauties and the perfections of spirit. 
 
 We blessed God ior having attached us to inferior 
 creation by such noble ties. Such as God has brought 
 it into being, in fact, this creature pleases us, and we 
 love it. 
 
 We love the grain of dust; it has claimed the look 
 and the thought of the Infinite. To receive being and 
 subsistence it required the exercise of Almighty Power. 
 
 We love the plant. In it begins the great mystery of 
 life. Hidden in a germ, the principle of life develops 
 itself spontaneously, conforming to the type which is in 
 the mind of the Creator. 
 
 We love still more the animal, that feels, suffers, en¬ 
 joys, moves itself, and which, though without intelligence, 
 presents some image of it. 
 
 We especially love man, in whom are united the min¬ 
 eral, the plant, the animal, and who, raising himself 
 above material creation, dominates it, rules it, and brings 
 it to the confines of the spirit-world.* 
 
 The body, representing inferior creatures, will < re¬ 
 produce itself like them, and multiply. All mankind 
 will descend from one man. 
 
 The soul, representing superior creatures, will not pro¬ 
 duce other souls, and will not propagate itself. Each soul 
 will be created independently of others, as was the case 
 with each pure spirit. 
 
 In man will be simultaneously manifested the laws that 
 govern the lowest creatures, as well as those the most 
 elevated follow. 
 
 *0n the confine of spiritual and corporal creatures. (St. Thomas 1, q. 77, 
 art. 2.) 
 
106 
 
 MEMOIRS OF A SERAPH. 
 
 / 
 
 II. 
 
 THE GOLDEN AGE. 
 
 \ 
 
 Awaiting the day when, in man and by man ? the 
 earth will raise itself to heaven, heaven by our relations 
 and functions humbles itself and descends to earth. 
 
 We love to come contemplate in man innocent the 
 divine likeness, and the features, as it were blocked out, 
 of the humanity of the Word. 
 
 We cherish man as a fellow citizen who is to dwell in 
 the same city with us, as a companion who is to be with 
 us for eternity, as a brother who is to come to the pa¬ 
 ternal fireside, occupy the places left vacant by our faith¬ 
 less brethren, as a pupil entrusted to our care and to our 
 love by the King of heaven. 
 
 In each pure Spirit we see only the spirit itself. In 
 Adam we see multitudes; we see innumerable descend¬ 
 ants, all the generations to come, all the human rape 
 which will constitute his family and that of Christ. 
 
 Obedient to the word of the Creator, Eve and Adam 
 will increase and multiply. Their children will be prop¬ 
 agated from age to age, and will cover the face of the 
 earth. 
 
 From this elevated height where we see them, from 
 this point of departure of their existence, what an hori¬ 
 zon! In these two hearts, what a source of love, of 
 virtue, of grace, of glory ! 
 
MEMOIRS OF A SERAPH. 
 
 107 
 
 We live in sweet union with the ancestors of the 
 human race. Without being glorified, their bodies are 
 no obstacle to their relations with us ; and the aspect of 
 the bodies we assume always gives them joy. 
 
 We charm their sight by the sweetness and brilliancy of 
 our countenance, their ears by the harmony of our sing¬ 
 ing, their spirit by the grand truths we reveal, their 
 heart by the tender love we manifest. 
 
 We speak to them in the name and on the part of God. 
 They listen to our voice as to Ilis. They are full of re¬ 
 spect and submission, but they do not experience any 
 fear. In their look, voice, movements, bearing, all 
 breathes confidence. 
 
 As pure, but happier than the infant coming forth 
 from the waters of baptism, they find in themselves and 
 around them only a source of happiness. 
 
 Above their heads the azure is spotless, and the stars 
 exert no malign influence. The elements offer them a 
 thousand aids, without rigor or danger. The earth gives 
 forth from its bosom sweet fruits and smiling harvests. 
 The flowers breathe their perfumes without mingling in 
 them poison, and display hues which wounding thorns do 
 not surround.* 
 
 We are pleased to see the king of creation exercise 
 his empire, and dominate, according to the order he has 
 received from’God, over animated creatures.f 
 
 How beautiful the sight, as the animals newly created 
 pass before the eyes of Adam ! They are brought 
 
 *Man in a state of innocence ruled over the plants and inanimate things not 
 by empire or change, but by using their help without impediment. (St. Thomas 
 1, q. 9(5, art. 2.) 
 
 f As long as he remained subject to God, things below him were subject to 
 him. (St. Aug. on the Remission of Sins., 1. 1, c. It).) 
 
108 
 
 MEMOIRS OF A SERAPH. 
 
 thither by our ministry, and receive from his mouth the 
 names that express their qualities.* 
 
 They are mild, courageous, majestic, without sign of 
 degradation and slavery. Their forms, attitude, their 
 colors, their movements, all is graceful. Adam passes 
 his hand caressingly over the mane of the lion, and the 
 lion replies with a roar that expresses grandeur rather than 
 menace.f The birds played in the air that surrounded 
 him, making it resound with their songs full of freshness. 
 Their melodies breathed joy and content. Plaintive 
 notes of pain were unknown. 
 
 In him as around him everything is a source of happi¬ 
 ness; in his spirit there is sure and unfailing light; in 
 his heart peaceful joy and pure pleasure ; rectitude and 
 firmness in his will ; beauty and strength in his body ; 
 wonderful perfections in his faculties and senses; and 
 ravishing harmony between his soul and body.J 
 
 In a word, there is charm perpetual and inexhaustible 
 of the first spring-tide of the world; undying freshness, 
 everything that makes up the young universe, smiles un¬ 
 changingly: the continued age of gold. 
 
 * The animals were led to Adam by the ministry of angels, that he might 
 name them. (St. Aug. on Genesis , c. 9.) 
 
 fïhen all animals would have obeyed man of themselves, as some domestic 
 animals now do. (St. Thomas 1, q. 96, art. 1.) 
 
 I God made mao right. This rectitude consisted in the subjection of reason 
 to God, ihe inferior faculties to reason, the body to the soul. The first subjec¬ 
 tion was the cause of the second and third. As long as reason remained subA 
 ject to God, inferior things were subject to it. (St. Thomas 1, q. 96, art. 1.) 
 
 I 
 
MEMOIRS OF A SERAPH. 
 
 109 
 
 ITT. 
 
 THE FALL. 
 
 In proportion as this beautiful spectacle of man’s hap¬ 
 piness rejoicess the angels, so does it sadden the demons. 
 Among the punishments of Satan, there there is one that 
 torments him in a most lively manner, and allows him no 
 truce nor repose : envy.* 
 
 From the moment man was created, received the mis¬ 
 sion to bear the image and likeness of God in the midst 
 of creatures, was placed as lord in the centre of the uni¬ 
 verse, king and pontiff of creation, and destined, in him¬ 
 self and in his descendants, to fill the places left vacant 
 by the apostates, Satan only dreams of his fall. 
 
 He knows that a fall is possible ; he knows of the pro¬ 
 hibition to touch the tree of the knowledge of good and 
 of evil ; he is agitated in thinking that Adam can violate 
 that precept, and that in violating it he will bring about 
 the ruin of all mankind. He is going to try to take him 
 by surprise, to blind him, to make him prove faithless. 
 
 Adam cannot be ignorant of what he owes to God. 
 Nature, smiling in him, calls for his benedictions and for 
 his thanksgiving. Interiorly, even more than outwardly, 
 he is inundated with light producing in him love, clothing 
 him with strength, making the duty of obedience dear and 
 sacred. 
 
 * Having fallen, be envies man who stands. (St. Aug. on Christian Doctrine, c. 7.) 
 
110 
 
 MEMOIRS OF A SERAPH. 
 
 Moreover, Adam has been warned; he knows Satan, 
 the Enemy, the Accuser, the Tempter, the Adversary; 
 he learned from us the history of the apostate, his re¬ 
 volt, his fall, his damnation, his hate, his trickery. As 
 Adam is to be proved, he must felicitate himself that it 
 is to be by a spirit whose character and destiny are so 
 well known to him. 
 
 Satan cannot put up with that in man which he does 
 not possess himself. In the happiness of God he sees 
 injustice, provocation, defiance: he has sworn to disturb 
 it. What will he gain by so doing? Nothing. But he 
 will be revenged, even should it make him more miser¬ 
 able still. Being damned himself, he would that every 
 creature should be so too. This is his preoccupation, 
 his dream, the end of all his efforts. He said to him¬ 
 self : 
 
 “ Man is armed ; am I not so too ? Have I not in my 
 arsenal all the weapons I want? ruse, cunning, lies, hy¬ 
 pocrisy, audacity: what means is there I have not? 
 
 “Man, it is true, has different arms, against which 
 mine are of no avail. The crown of mv art will be to 
 know how to despoil him of them, little by little. 
 
 “Hoes he know as I do the secrets of the dark war¬ 
 fare ? Will he not be as unskillful and inexperienced in 
 in it as a novice ? 
 
 “And that body, with its organs and senses, its deli¬ 
 cacy and its grossness, will it not give me a hold more 
 easily than a simple spirit?” 
 
 Behold Satan at work. He uses supernatural power 
 that has been left him ; he becomes incarnate in the ser¬ 
 pent. Like the serpent, he creeps, glides, goes unper¬ 
 ceived. Having entered Eden, he turns away from Adam ; 
 
MEMOIRS OF A SERAPH. 1H 
 
 he goes towards Eve, who seems to him weaker, and less 
 on her guard. 
 
 He has twined himself around a tree. He plays there 
 in graceful curves, in undulating folds. He makes his 
 scales of gold and azure shine in the light. He takes a 
 human voice ; he speaks like man ; he says to Eve : 
 
 ‘‘Why not eat of the fruit of this tree?” “God has 
 forbidden us to do so. From the instant we touch it, we 
 shall die.” “ You will not die at all ; but you will be like 
 to gods, knowing good and evil.”* 
 
 Eve has felt the the attacks of sensuality, of curiosity, 
 of vanity ; questions crowd upon her mind : 
 
 “The serpent is raised above its nature; it speaks 
 like man ; is it not because he has çaten of that fruit ? 
 Why should not this fruit work a still greater wonder? 
 Why should it not make us see and speak like gods? ” 
 
 The Angels of paradise run to her; they fly to the 
 friends of God ; they form around Eve an invincible cir¬ 
 cle ; they murmur to her ear: 
 
 “And 'the Word of the Creator, what will its virtue 
 become ? And the sanction of the prohibition, who will 
 make it naught? Has the damnation of the tempter 
 ended ? Have the curse upon him, and his punishment 
 ceased ? Will the triumphant shout of Michael no longer 
 resound? Answer you too: Who is like unto God?” 
 
 All the protecting voices of heaven and earth unite; 
 all are smothered by temptation. The unhappy beings 
 see nothing, hear nothing. Eve takes the fruit, and pre¬ 
 sents it to Adam. Adam receives it, and eats it as she 
 dees. The disobedience is consummated. 
 
 * Genesis, c. 3, v. 1-5. 
 
112 
 
 MEMOIRS OF A SERAPH. 
 
 0 God ! behold the sacred bond that joined earth to 
 heaven burst asunder, that bond uniting bodies with pure 
 spirits, forming a universe of two vast worlds ! * 
 
 An Angel comes in the name of God, and questions 
 the guilty beings. If they had come to him at once, if 
 they had immediately fallen prostrate on the ground, 
 what might have happened ? Who knows the extent of 
 divine mercy ? Perhaps they would have been pardoned 
 on the spot! perhaps there would have been no ruin! 
 
 But they fly; they hide themselves; they seek to jus¬ 
 tify themselves; they discuss. Mercy passes; justice 
 comes; their eyes are opened, and what have they 
 seen ?f 
 
 * When man had sinned and undergone sentence of death, the angels g ieved 
 very much, as if they despaired of the universe; since man is the link of the 
 whole of the work of the universe, and the image of God. (Cosmos Endico» 
 pleustes, Topographia Christiana , 1. 2.) 
 f Genesis, c. 3, v. 7. 
 
MEMOIRS OF A SERAPH. 
 
 113 
 
 » 
 
 \ 
 
 iv. 
 
 EXILE. 
 
 They have seen this frightful nakedness of body and 
 soul, that renders them an object of shame to themselves. 
 The veil of innocence which adorned them to the eyes of 
 God and of His Angels has fallen. With long labor 
 henceforth they will have to borrow from the stems of 
 plants and from the spoils of animals the gross com¬ 
 ponents of their garments.* 
 
 They saw the Cherub armed with flaming sword, ad¬ 
 vance with an irritated air, drive them from their sojourn 
 of delight, and send them into the valley of tears. For 
 having coveted the disordered and false knowledge that 
 Satan promised them, they have been expelled by one of 
 those shining spirits, representing true and legitimate 
 knowledge which fidelity would have procured them. 
 See them plunged already into that sombre atmosphere, 
 which is the vestibule of the empire of darkness ! f 
 In putting foot on the land of exile, at the entry to 
 unknown paths to which they find themselves forced, the 
 first being of creation that presents himself to them is 
 Satan. Satan, coming to meet them, salutes them with 
 irony, and, holding over their head his bare and angular 
 wing, says to them: 
 
 “ Pass, 0 my kings, under this beautiful triumphal 
 
 ♦Genesis, c. 3, v. 7. 
 f Genesis, c. 3, v. 23, 24. 
 
114 
 
 MEMOIRS OF A SÉÈAPÎL 
 
 arch ! enter, 0 my gods, through this glorious portal ! 
 Just two steps away is the throne and the heaven I prom¬ 
 ised you! ” 
 
 Once despoiled of their crown, they feel everywhere 
 revolt. In themselves and outside a thousand enemies 
 show themselves, ready to make them expiate their diso¬ 
 bedience to the Creator. 
 
 Their spirit having become the friend of error is soon 
 filled with false images, prejudices, conceptions faulty and' 
 strange. Their will is feeble and vacillating, nor knows 
 how to fix itself on what is good. Their heart experi¬ 
 ences inclinations the most unworthy of it, and attaches 
 itself without rule to what flatters it. Their body, in¬ 
 stead of being the docile instrument of the soul, has its 
 own instincts, tends with all its weight to evil, and but 
 reflects in its features the disorder within. 
 
 We hastened to veil the face of that beneficent sun, 
 the rays of which they profaned. We heaped black 
 clouds upon the beauteous azure. The lightning darted; 
 the thunder pealed ; the tempest raged. In the presence 
 and under the eye of an irritated Judge, the guilty were 
 icy with fright. 
 
 Like the heavens, the earth was in revolt. In man 
 the animals no longer see the representative of the Sov¬ 
 ereign Benefactor. Looking upon him as an enemy hence¬ 
 forth, they no more come to seek his caresses. They 
 refuse him their services; they flee him, and, vrhen 
 he runs in pursuit of them, they put themselves on their 
 defense, and threaten in their turn. If man wants to 
 reign, he must gain by conquest over them the universe * 
 
 *The animals, a short time before subject to man, withheld due obedience to 
 our first parent when he disobeyed God. (Corn, a Lap. on Proverbs, c. 21, v.28.) 
 
MEMOIRS OF A SERAPH. 
 
 115 
 
 Deprived of its primal fertility, the earth is bristling 
 with thorns. When man came, as formerly, to say to it: 
 “Give me thy fruits and thy harvests;” the earth an¬ 
 swered haughtily : “ Give me the fatigue of thy arm ! 
 give me the sweat of thy brow ! give me thy labor and 
 thy care ? ” Half submissive, half rebellious, creation 
 feels in man authority and weakness, dignity and misery.* 
 
 In him, just now the well-beloved of God and of crea¬ 
 tion, how all has changed! Angels, my Brothers, do 
 you recognize him ? Where is that serenity which sat on 
 his brow as a pure sky ? What a sombre mass of cloud ! 
 there scarce breaks out in it one little ray of his former 
 splendor. In the twinkle of an eye cares, sickness, pain, 
 every misery, have risen up to torture him. And here 
 at the end of his career, death, it too appears, lifting 
 over him its mournful sceptre. 
 
 What is most frightful for man is the spectacle of his 
 ruin, to have dragged after him all that depended on him, 
 the creatures that surrounded him, and the race that will 
 owe him life. 
 
 “ Increase and multiply ! Words once heard with so 
 much charm,” cries Adam, “you will be henceforth my 
 death ; for what can I now make increase and multiply 
 save death? Death!—beautiful patrimony I leave you, 
 O my children! ” 
 
 Son of Adam, haste not to utter an anathema! 
 
 Had you seen him, as we did, in the midst of scenes 
 so new and so heart-rending, before the inflamed coun- 
 
 *Genesis, c. 3, v. 17-19. By the sin of Adam the goodness of the primeval 
 earth and its fertility were impeded and lessened, and therefore more abun¬ 
 dantly and in more places it produced briars and thorns than before. (£orn. a 
 Lap. on Genesis, c. 3, v. 17.) 
 
/ 
 
 116 MEMOIRS OF A SERAPH. 
 
 tenance of Cain, by the lifeless body of Abel; had you 
 seen him suffering, weak, old, bowed towards the tomb, 
 and accepting death with resignation full of love; had 
 you been witness of that penance of nine hundred years 
 which included all humiliation, every bitterness and all 
 fervor, for a fault bewailed as never fault wiU be, you 
 would be indulgent. 
 
 You would be indulgent, thinking that if Adam had not 
 fallen, still each of his descendants would have been put 
 to the proof, that might also have fallen, and that no one 
 could assert that fidelity would have been universal.* 
 
 Consider your owm faults, so numerous, so serious, and 
 see if they are less excusable. 
 
 Adam was created and lived in an era of innocence ; 
 you have been created and live in an era more divine, 
 that of the Incarnation. You have the happiness to see 
 the beauties and the natural riches of Eden replaced by 
 the Cross, the Blessed Eucharist, the sacraments, and all 
 the supernatural treasures of Holy Church. 
 
 Have therefore respect for the venerable figure of him 
 who is the head of your race, the ancestor of Christ, the 
 first and most illustrious of penitents, elect of God, a 
 saint If' 
 
 Cast your eyes on that sacred mount of Calvary, which 
 all generations will learn to venerate. Upon that high 
 
 *Even if the first men had not sinned, some of them could have committed 
 iniquity. They would not then be born confirmed in grace. (St. Thomas 1, q. 
 109, art. 2.) 
 
 t Wisdom, c. 10, v. 2. Hence it is evident that Adam repented of his sin of 
 disobedience, and that it was remitted. In fact the ancient fathers by common 
 tradition and consent of the church teach that Adam was saved: wherefore it 
 is rash to deny this, and this place of Wisdom favors the view. (Corn, a Lap. 
 on the Book of Wisdom, e. 10.) 
 
MEMOIRS OF A SERAPH. H7 
 
 hill, the one in which will be fixed one day the foot of 
 the Cross, the mortal spoils of Adam repose. 
 
 He will be the first whom the Blood of the Redeemer 
 will bedew, he who first sinned and stained his soul. 
 Divine mercy has its contrasts ; it takes complacency in 
 them, loves them! Do not, 0 men! go against Divine 
 mercy ! * 
 
 *It is the common opinion of the Fathers that Adam was buried on Mt. Cal¬ 
 vary, that he, who was the first author of sin, should be saved, experiencing 
 first the power of the Blood of Christ crucified in the same place. So think 
 Athana ius. Origen, Basil, Chrysostom, Epiphanius, Tertullian, Cyprian, Au¬ 
 gustin, Ambrose, Jerome. (Corn, a Lap., Ibid.) 
 
118 
 
 MEMOIRS OF A SERAPH. 
 
 T. 
 
 THE TREASURE OE THE EXILES. 
 
 The unfortunate exiles take their departure. They 
 are traveling across this desert, and in this place of tears, 
 the spot wher^ all ills meet. 
 
 They have bidden an eternal adieu to paradise. The 
 Cherub of the sword of fire will never let them pass the 
 threshold. They will never see those trees, those flow¬ 
 ers, those fields, those streams, those horizons, that first 
 country, upon which their charmed eyes, as they opened, 
 rested. \ 
 
 The memory only of that age of gold will follow the 
 human race in its dispersion. It will subsist lively, in¬ 
 destructible, through all upturnings and shipwrecks. To 
 the end will it be repeated that the most beautiful days 
 of man were the first. 
 
 In his disgrace, man bears with him a consolation that 
 the fallen Angels did not carry with them in theirs. In 
 the midst of the darkness there will shine a sweet ray ; 
 in his want there will remain one precious treasure. This 
 treasure, this ray, this consolation, is hope.* 
 
 A Redeemer has been promised, not to free him from 
 the misery of the present, but to preserve him from the 
 evil to come. In different conditions, each son of Adam 
 
 *From the beginning of the human race the mystery of the Incarnation was 
 predicted and prefigured by the ministry of angels. (St. Aug., City of God, 1. 7. 
 c. 32.) 
 
MEMOIRS OF A SERAPH. 119 
 
 •will be tried in turn. May he be faithful, and one day 
 there will be opened to him a paradise better than the 
 paradise of this world. 
 
 As a father who chastises with regret his disobedient 
 son, and who, in sending him out of the paternal house, 
 has him followed by a servant or elder brother charged 
 to watch over him, God has bidden us to remain by these 
 guilty ones always so loved, to aid them, assist them, 
 protect them, prepare and hasten their return. 
 
 Elder brothers of men, we take our departure with 
 them, sent by our common father; we follow them into 
 their distant exile, where we shall remain their friends, 
 guardians, their intercessors with God. 
 
 We will come to their aid against weakness, recalling 
 to them often the promise of the Redeemer, revealing to 
 them some features of the divine figure, preparing them 
 for His coming. 
 
 At His arrival we will conduct them to meet Him, and 
 will teach them to serve Him and to glorify Him. 
 
 Amid afflicting vicissitudes they will have to traverse, 
 we shall not cease to see in them the depositaries of 
 divine grace, the price of the Divine Blood, the predes¬ 
 tined to eternal glory. 
 
 We will render bearable the evils of exile, teaching 
 them to submit to them, and to change them into means 
 of securing the goods of their heavenly home. 
 
 In a word, we shall never cease to be for them com¬ 
 panions to aid, sure friends, faithful guides. It will be 
 our delight to illumine them, to move them, to bring them 
 back to the arms of a Father, who longs for their recon¬ 
 ciliation to Him. 
 
 As formidable as we are to the apostate angels, thus 
 
120 MEMOIRS OF A SERAPH. 
 
 affable and mild will we manifest ourselves to unfortu¬ 
 nate men. To every demon we shall appear sword in 
 hand; before every man w T e will bear the torch of hope. 
 
 The brilliant ladder rising from the paradise of delight 
 to the throne of God has been displaced, not broken. It 
 has remained standing ; it reposes now on the ground of 
 exile. It will rest by turns or simultaneously on earth, 
 on limbo, on the depth of purgatory, and will always 
 hold to the threshold of the heavenly home.* 
 
 We are in continual movement, mounting to God by 
 our adoration and offerings, descending to man by our 
 favors, our care, and all the details of our ministry.! 
 
 God is at the top of the ladder, and leans upon it; men 
 are at its foot, and attach themselves to it. We are the 
 bond of union and the tie between God and men. 
 
 Following the patriarch Jacob, a large number of 
 saints will have the happiness to see with their own eyes, 
 and from their place of exile, the angelic ladder.^ 
 
 ♦Genesis, c. 28, v. 12,13. 
 
 t Angels ascend and descend as ministers and executors of Divine Providence, 
 to whom singly God has distributed their duties. Corn, a Lap. on Genesis , c. 8.) 
 
 X St. Otho, St. Lugendus, St. Sadoth, St. Bathilda. 
 
MEMOIRS OF A SERAPH. 
 
 121 
 
 VI 
 
 PERIL. 
 
 “They have fallen as we,” says Satan, “and they 
 would never, like us, have been ruined ! After having 
 committed the fault, they would find grace ! Having be¬ 
 come objects of hatred, they were to be objects of love! 
 
 “No, no, Satan will not permit that this be. Satan 
 will never suffer this shame. 
 
 “ When they were innocent, strong in the integrity of 
 of their nature, I overcame them. Shall I not be able 
 to conquer them anew, now they present themselves to 
 me weakened, enfeebled, in so many ways less provided? 
 
 “But what! What have I heard? What is that 
 word ? A prophecy, a menace, a new challenge ? 
 
 “ She shall crush thy head. * 
 
 “The head of Lucifer? that head seat of the highest 
 intelligence ? the most independent and fiercest that has 
 appeared, the first that dared to rise up and oppose the 
 Most High! 
 
 “She will crush it?—she, this feeble, weak creature, 
 woman ? 
 
 “She will crush it? and in the most contemptuous 
 manner? like a reptile that creeps, like the lowest of ob¬ 
 jects, like that which is beneath all ! under her foot? 
 
 “Has she forgotten that I have against her the re- 
 
 •fcre'nerfs, c. 3, v. lD. 
 
I 
 
 122 MEMOIRS OF A SERAPH. 
 
 sources of ambush and of hate ? * * It is in this cunning 
 I shall find my arms ; it is in this hate I will temper my 
 courage.” 
 
 Witnesses of the rage of Lucifer, we excited our 
 friends to vigilance. 
 
 To destroy a soul, and make it share his punishment, 
 there is nothing Lucifer will not do. ’Tis a hatred equal 
 to that he has vowed against the Redeemer; it is on the 
 Redeemer he wants to take his revenge. He can do 
 nothing against His Person ; he will concentrate on His 
 
 O o 7 
 
 image all his insults.f 
 
 He sees souls in possession of their liberty. He knows 
 he cannot overcome by violence. As in the day of his 
 first triumph, lie will use suggestion and ruse. Not to 
 frighten them by the hideousness of his aspect, he will 
 become incarnate in agents ready to second him. He 
 will present fruit, make it show to advantage, praise its 
 taste, tell of its imaginary qualities ; he will give it, and 
 will seize a world.$ 
 
 He, who has fallen through pride, knows the powder of 
 pride to separate and alienate from God. He puts every¬ 
 thing in play to puff up that heart, to make it self-com¬ 
 placent, to make it create for itself rights without limit, 
 and look on itself as independent. 
 
 Removed by his spiritual nature from that vice the 
 Angels do not name, and which man should not, he feels 
 an infernal regret; but his agents will come to his aid. 
 
 Genesis, c. 3, v. 15. 
 
 *That he may revenge himself against God who punishes him, be attacks His 
 image, which he uses as the instrument of his malice, that he may insult the 
 Divine Exemplar. (Vivien, on St. Michael.) 
 
 Î He gives the apple and steals away paradise. (St. Bernard, on the Grades of 
 Humility.) 
 
MEMOIRS OF A SERAPH. 
 
 123 
 
 They will commit the crime he will not be able to perpe¬ 
 trate ; they will soil themselves with the vice with which 
 he.could not taint himself; he will make this vice, and 
 the love of gold, the motive power and life of human 
 society. 
 
 Should it happen that God, to humble a soul and sub¬ 
 mit it to exceptional proof, permit that it be possessed 
 bodily, to what ignominy will Satan reduce it! In those 
 words, those cries, that fury, that degradation! Even 
 then, nevertheless, Satan does not have full liberty. 
 Judge what he would do, had he for one instant full 
 power! His avowals, in the midst of exorcisms, reveal 
 often the ardor and tenacity of his malice. 
 
 The least of the devils has in his nature more power 
 than all souls united.* * But we chain that power by our 
 action. That is one of his greatest punishments.f 
 
 He is so anxious to ruin a soul that he is never cast 
 down. If that soul resists and triumphs, he goes in 
 search of spirits more wicked- than himself and more 
 powerful, and returns. J 
 
 He will let pass days and years, but will not leave. 
 He will turn everything to profit to tempt more strongly. 
 He will present himself at every avenue, will be found on 
 every way,' will reappear on every occasion. His near* 
 ness, his presence, his breath, will light up evil passions, 
 tarnish the rays of the most beautiful sun, and dim the 
 purest gold. || 
 
 * The devil by the strength of his nature oveicomes everything human. (St. 
 Gregory, Morals, 1. 34.) 
 
 f The demons consider it a torment and suffering if they are not allowed to 
 hurt men. (Theophylactus, on St. Matthew.) 
 
 *St. Matth., c. 12, v. 45. 
 
 f Job, c. 41, v. 12-21. 
 
124 
 
 MEMOIRS OF A SERAPH. 
 
 What difference* to him to be put off and delayed dur¬ 
 ing time, if it be at length given him to get possession 
 of the soul, and have it in his power in eternity ? 
 
 Has he succeeded in precipitating that soul into evil ? 
 what precautions does he not take to keep it there! 
 He hastens to blind it to its condition, inspiring boldness 
 and audacity. Should conscience and remorse speak too 
 loudly, he passes to the opposite extreme ; he casts it 
 into discouragement and despair. 
 
 And how many are the wicked spirits engaged in this 
 ministry of perdition? Numberless are their cohorts, 
 numberless their legions. The prince of this world, the 
 dweller in the cloudy air, the conjurer of darkness of the 
 present, has his emissaries on all sides: he sends some¬ 
 times hundreds and thousands against a single soul.* 
 How, alas! will man escape him? how will he be saved? 
 he, who of himself tends to sin, allows himself to be 
 fascinated and led astray by a thousand deceitful ob¬ 
 jects?! 
 
 *St. Luke.c. 8, v. 20. 
 
 f Many perish even without the devil. (St. John Chrysostom, Horn. 64, on the 
 Acts.) 
 
MEMOIRS OF A SERAPH. 
 
 125 
 
 VII. 
 
 THE DEFENSE. 
 
 But in our hearts awakens a zeal more burning than 
 the hate of Satan, stronger than all his rage. 
 
 This soul, exposed to such terrible assaults andin such 
 great danger, what a price has it not cost Thee, 0 sweet 
 Redeemer! For it, to save it, Thy Blood flowed, Thy 
 members palpitated, Thy heart was transfixed, Thy last 
 breath was given.* 
 
 This soul, Thy masterpiece, Thy conquest, the object 
 of Thy complacency, is our Sister; her honor is dear to 
 us; her happiness must be one with our own one day. 
 
 Everything urges us to go to her succor, to shield her 
 with our wings, to carry her in our arms, to withdraw 
 her from the shafts of her enemies. 
 
 How sweet for us is the mission which consecrates 
 these dispositions, and makes easy the accomplishment 
 of such lively desires! 
 
 To the Choir of Powers is given the charge especially 
 to restrain and bind the rage of the demons; to the 
 Guardian Angel to protect the soul entrusted to it; to 
 each of us a part in the great ministry of its defense. 
 
 We are called to concur by divers means in the salva¬ 
 tion of those who are to have an eternal inheritance. 
 -— — ... 
 
 ♦They love us because Christ loves us. (St. Bernard, on St. Michael.) They 
 love us on account of God, whose bowels of mercy they see poured out around 
 us. (Peter of Blois, on St. Michael,) 
 
126 
 
 MEMOIRS OF A SERAPH. 
 
 The number of man’s defenders is the very number of 
 the Angels.* 
 
 The servant of Eliseus said to his master: 
 
 “There is no safety for us; see the immense army 
 that is going to surround us.” 
 
 “Look,” replied the prophet, “see you not the legions 
 still more numerous that cover the side of the mountain, 
 and are there to defend us? ”f 
 
 The servant saw nothing. “Open his eyes, 0 Lord!” 
 cried Eliseus, “ and may this child cease to fear.” 
 
 Open, 0 Lord! the eyes of man, and he will see us 
 vigilant sentinels placed upon the walls of the earthly 
 Jerusalem, to tell him of his peril and to shield him from 
 his enemy. 
 
 A thousand times more powerful than those of the de¬ 
 mons are the armies of the good Angels sent of God to 
 protect and save man. 
 
 The ministry of our protection has for its aim not to 
 dispense man from the struggle, but to make it possible 
 for him, and facilitate the victory. 
 
 We restrain, by virtue of our will, the power of the 
 tempter; we prevent his extending his efforts by limits 
 fixed by the decrees of divine mercy, so that man may 
 not be tempted above his strength.^: 
 
 At the same time we sustain the will of man; we for¬ 
 tify his free-will ; we open to him the treasures of grace 
 and invite him to draw from them what he needs. 
 
 *St. Paul, Hebr., c. 1, v. 14. . 
 f IV Kings, c. 6, v. 16. 
 
 X God, by the economy of Providence, by -which He regulates created nature, 
 subjects he evil spirits to the good angels, that the wickedness of the bad may 
 do, not what it strives to do, but,as much as it is allowed. (St. A.ug., on Genesis , 
 I. 2, c. 29.) v 
 
 9 
 
MEMOIRS OF A SERAPH. 
 
 127 
 
 We keep souls on their guard against the snares of the 
 tempter, and reveal his designs. We inspire them with 
 humility, detachment, purity, vigilance. These virtues 
 are like so many bucklers against which the hardest 
 shafts are splintered. 
 
 All the power God has given us against the demons, 
 we put at the disposal of souls. They have only to re¬ 
 cur to us. On no occasion, in no circumstance, will our 
 assistance ever be wanting to them. 
 
 We will open to them always, and everywhere, the 
 way through the army that besieges them. It will de¬ 
 pend only on themselves whether they overcome and are 
 saved. 
 
 If in spite of the assistance of so many powerful pro¬ 
 tectors, souls succumb and become the prey of the de¬ 
 mons, ’tis because they remain free and can lose them¬ 
 selves in the midst of a deluge of grace. To be effica¬ 
 cious our action calls for their concurrence.* 
 
 God has confided to us the mission of assisting them, 
 not in the paths of crime, but in the ways Re has traced 
 out for them, and which are their ways. ’Tis there we 
 call them, hold out our hand to them, offer them our aid.f 
 
 If by self-indulgence and blindness, they precipitate 
 into the broad road of danger to which the tempter calls 
 them, they fall into their own weakness, and verify the 
 word spoken by God: “lie who loves the danger shall 
 perish in it. ’’J 
 
 *Tlie angel fulfils his office as far as depends on him, not as far as regards 
 man. The fault is to be laid to the charge of the frailty of maa, not of the an¬ 
 gel. (Peter of Poitiers, Sentences, 1. 2, c. 6.) 
 
 f Ps. 9 ’, v. 11. Nor did He bid the angels guard us in all ways, but in all our 
 ways. (St. Bern., Serm. 12, on Ps. 90.) 
 
 Î Ecclesiastic us, c. 3, v. 27. 
 
128 
 
 MEMOIRS OF A SERAPH. 
 
 How much zeal and love rendered useless by want of 
 generosity and good will ! On the other hand, how much 
 solicitude and care crowned with success by faithful cor¬ 
 respondence ! By the light of eternity will be seen 
 touching scenes, in which will be shown our tenderness 
 and our devotion, and which will glorify in turn justice 
 and mercy! We write daily in heaven the wonderful 
 diary, and we will bring it forth to the eyes of all at the 
 end of time. 
 
MEMOIRS OF A SERAPH. 
 
 m 
 
 TUI. 
 
 MERCY. 
 
 When a soul has left the ways of grace to follow those 
 of perdition, when she has cast off the beauties of grace, 
 and clad herself with the rags and hideousness of sin, 
 when she has torn herself from our arms to throw herself 
 into those of Satan, what sadness, what pain for her 
 friends in heaven 1 
 
 But we do not abandon her. We know too well what 
 eternal salvation is, and what eternal damnation.* 
 
 Through these stains we discern always the imprint of 
 the divine Hand,and the divine likeness; the soul is ever 
 to our eyes the indestructible masterpiece, which in 
 shadow or in light will eternally subsist: we love it 
 
 alwavs. > 
 
 %/ 
 
 It has made vain our ministry ; but our resources are 
 not exhausted; there remains mercy. 
 
 Mercy ! it is our ministry of predilection, that which 
 makes us enter further into the communications of the 
 heart of God, and associates us more intimately with the 
 work of the Redeemer. 
 
 Our nature, so perfect and so beautiful, is in itself 
 barren. An angel could not give life to an angel.f But 
 
 * The angels never rest in the work of saving us ; for they well know, for- 
 sooih, h iw great a thing our eternal loss or salvation is. (St. Bernard, Canticle. 
 Senti. 19.) 
 
 fThe angelic nature of itself is unproductive, nor can any angel beget an- 
 othet angel; there is, however, in angels a certain power of fecundity by 
 means of spiritual birth, by which they excite to a vital bringing forth. In 
 the order of grace, the angel generates the spiritual man, while he breathes into 
 him holiness. (Vivien, Angelus.) 
 
MEMOIRS OF A SERAPH. 
 
 the goodness of God places in us a generating power 
 which can exert itself in a superior order ; in the order of 
 grace, it is given us to beget man to spiritual life, in pro¬ 
 curing for him the graces of salvation: this is our most 
 divine enjoyment. 
 
 There is no delay. We invoke upon the fallen soul 
 the most abundant outpouring of grace ; we prepare the 
 conversion by producing, by inspiration, disgust for vice, 
 regret for fault, admiration of virtue, the desire to return, 
 courage to burst the bonds, generosity in accepting duty ; 
 and we excite apostolic zeal in hearts, and we lead the 
 charitable pastor to the search of the faithless sheep. 
 
 What precious treasures, what graces of conversion 
 flow then into souls, passing through our hands! 
 
 It is the light of .divine truth shining forth all at once 
 in the darkness of. error, and drawing the soul by an irre¬ 
 sistible charm.* 
 
 It is baptism providentially procured for an infidel 
 whose good will and honesty of heart rendered him dear 
 to us. 
 
 It is repentance and the remission of their faults, ob¬ 
 tained, against all human expectation, for sinners on the 
 point of falling into their eternity. 
 
 It is terror and fear inspired in the hardest criminal at 
 the thought of divine vengeance, and at the sight of eter- 
 nal punishment. 
 
 It is remorse devouring a heart that is guilty, pursu¬ 
 ing it, constraining it to go take refuge in the arms of the 
 cross. 
 
 It is tender reproach murmured to the ear of the un- 
 
 < * Meo are illumined by the angels not only in things lo be believed, but also 
 Ln things to be done. (St. Thomas 1, q. Ill, art. 1.) 
 
MEMOIRS OF A SERAPH. 131 
 
 grateful soul, making it blush for, itself, touching it, and 
 forcing from it a torrent of tears. 
 
 It is the word of life and of hope brought to a heart 
 that Satan leads into night, and which he is going to cast 
 into the abyss, like Judas. 
 
 IIow many guilty ones are transformed by us into peni¬ 
 tents, from criminals into saints, from persecutors into 
 apostles ! 
 
 The Pauls, the Augustins, the Xaviers, and other re¬ 
 markable conquests can be counted; but innumerable are 
 the conquests not less wonderful, known only to God and 
 to us! Those very souls, the objects of our favor, often 
 do not know that it is to us after God they owe their 
 graces.* 
 
 By our ministry of mercy, we direct on arid soil the 
 life-giving stream of the Precious Blood ; we cause rich 
 harvest to spring up where used to be seen only briers 
 destined to burn. 
 
 By this ministry we cast, night and day, the net of 
 gold of our charity into the muddy waters of the world, to 
 draw thence souls who are dying there, and place them 
 in the clear and living waters of truth and of virtue. 
 
 We have all a part in this ministry. The Heavenly 
 Father, like the Patriarch Jacob, sends his children to 
 his children, to see that all goe3 well with those who are 
 far from the paternal roof. To whatever Angel you may 
 address yourself in the universe to ask whither he is 
 going and what he is doing, you will receive the answer 
 of Joseph: “I am looking for my brethren.”! 
 
 *Not eveiy one enlightened by an angel knows the light comes from an 
 angel. ( bid.) 
 
 f Genesis, c. 37, v. 14,15,16. 
 
132 
 
 MEMOIRS OF A SERAPH. 
 
 But how many times, with truer grief than that of the 
 son of the patriarch, the Angels bring back to the com¬ 
 mon father Llie bloody tunic of him who was the dearest 
 of his children, and say to him: “A wild beast has de¬ 
 voured him.”* 
 
 Pure doves, we dart from the brilliant ark to fly, 
 above the corruptions of the world, in search of the ver¬ 
 dant branch of peace. Peace of souls with God, their 
 reconciliation with Him, their conversion: this is the 
 dearest object of our desires. 
 
 Ministry of mercy! ministry wholly divine! which 
 occasions in our hearts the joys of the fatherly heart of 
 God, and renders us the organs of the infinite charity of 
 the Redeemer!! 
 
 Ministry of mercy! we should not know how to exer¬ 
 cise it in heaven. In heaven there is no misery to com- 
 fort.t But on earth the field is vast, the harvest abun 
 dant. For us as for Christ, the earth is the place of 
 mercy. 
 
 - 7 -—-• 
 
 * Genesis, c. 37, v. 33. 
 
 f Wliose so great mercy towards us they, as is fitting, imitate. (St. Bern., on 
 St. Michael.) 
 
 Î There no misery is upon which mercy may be exercised. (St. Aug., on Ps., 
 
MEMOIRS OF A SERAPH. 
 
 133 
 
 i 
 
 IX. 
 
 JUSTICE. 
 
 To turn from evil our unfortunate brothers, sweet in¬ 
 vitations, pressing solicitations, threats even do not al- 
 wavs suffice. IIow often have we to mingle rigor with 
 
 •f O O 
 
 goodness! What painful blows are heard! 
 
 We are in turn ministers of divine mercy, and execu¬ 
 tioners of divine justice. As we represent God in His 
 providence over men, we follow the impulse He gives us, 
 and never lose sight of His sovereign holiness, nor of 
 His measureless love. , 
 
 As all graces so all scourges are in our hands. Fam¬ 
 ine, pestilence, cholera, War, inundations, conflagrations, 
 earthcpiakes, droughts, sterility, only await our orders. 
 We hold them in suspense till the moment marked by 
 God. ' 
 
 The exterminating Angel, armed with the ten plagues 
 of Egypt and a thousand others, takes his flight to the 
 earth. He goes through, visits each region, and makes 
 the weight of his arm felt by guilty nations. 
 
 When crime is multiplied, and corruption becomes gen¬ 
 eral, the A'ngel accelerates his speed. Like a torch turned 
 rapidly, he appears at one and the same time to be pres¬ 
 ent at every point of his fearful orbit. 
 
 In such a moment the very elements created by good¬ 
 ness are changed into elements of vengeance. 
 
 This water, that contains fertility, freshness, joy ; this 
 
134 
 
 / 
 
 MEMOIRS OF A SEE A PH. 
 
 water, principle of life, becomes all at once an instru¬ 
 ment of death, and swallows up in its flood powerless 
 man. Who can tell the number of those who will rise 
 
 V *'* y 
 
 from the depths of the sea on the day of the great call ? 
 
 This fire, one of the most beautiful gifts man has 
 received from God, and of which he alone knows how to 
 make use of on earth ; this fire, which increases his 
 power an hundred-fold, and opens the way to every indus¬ 
 try ; this fire, which has its abode at his hearth, warms 
 his members, soothes pain, keeps away death ; this fire 
 revolts in its turn against the ungrateful man, devouring 
 him with all his goods. 
 
 This air, in which man is plunged and whence he 
 draws the first element of his life; this air, complacent 
 messenger of light, of heat, of sound; should it once 
 become infected with blasphemy, forthwith it is seen 
 filled with hurtful principles, changing into a murderous 
 mist, and pouring into the bosom of the wicked suffering 
 and death. 
 
 Man, who should find in man an amiable companion, a 
 sympathetic support, a friend at all hours and in all trials, 
 soon sees in man only an enemy, a persecutor, a traitor, 
 turning against the heart of his brother the homicidal 
 
 o o 
 
 steel. War is one of the principal forms of divine ven¬ 
 geance in time. 
 
 Thus is perpetuated that law of justice inaugurated 
 the very day of the expulsion from paradise. When 
 man revolts against God, everything by our order rises 
 up against man to strike and punish him. 
 
 Once it will please the Lord, a moment of the night 
 will suffice to exterminate the first-born of a perverse 
 
MEMOIRS OF A SEE APE. 
 
 185 
 
 nation, immolate the victorious armies of a powerful king, 
 spread death and mourning over immense regions.* 
 
 The blows we strike in the name of divine justice suc¬ 
 ceed each other without interruption. The striking chas¬ 
 tisements of nations are frequent; but jet more so are 
 the secret chastisements of individuals. Every moment 
 the sword is drawn, returned to the scabbardyand drawn 
 again. 
 
 Like God Himself, we punish without anger. If the 
 Holy Scriptures attribute to us, as to Him, vengeance, 
 man must understand by this word the effects of our acts, 
 and not the perturbation of passion.f 
 
 In exercising justice we proceed with entire equity. 
 We can discern the just who are found mixed up with 
 the guiltv, and we have for them the consideration due 
 to innocence. 
 
 Should we burst the barriers that keep chained up the 
 waters in the clouds, should we drown the world in an 
 universal deluge, we gather in the ark Noah and his 
 family, in reward for docility and virtue. 
 
 If we make fire from heaven descend upon the crimi¬ 
 nal cities of the Pentapolis, we save from the burning Lot 
 and his, whom corruption could not reach. 
 
 If we lead death through guilty Egypt, and if, in the 
 shadow of night we immolate the first-born of the op¬ 
 pressing . people, we pass, without stopping, before the 
 doors marked with the blood of the Lamb, we spare the 
 c 1 1 i 1 Iren of the people oppressed. 
 
 *To destr y 11 is adversaries He sends an army, because, forsooth, the Lord 
 works vengeance by His angels. (St. Gregory, Ho ».) 
 
 f As anger is sometimes atti United to God on account of similarity of eff ct. 
 . . . Universally nothing of this kind is said of angels, in the sense of passion. 
 (St. Thomas 1, q, 59, art. 4.) 
 
MEMOIRS OF A SERAPH. 
 
 136 
 
 Often, it is true, in the midst of chastisements visited 
 on the earth, the just are stricken with the guilty; hut 
 their lot is very different. Toward the one all is rigor; 
 for the other all becomes mercy. 
 
 In beating with his flail the straw and the wheat, does 
 the harvester confound them ? does he treat one and the 
 other in the same way? The winnowed grain will be 
 carried into the granary of the father of the family, 
 to be his riches ; the straw, left to itself, will be cast out 
 and burned. 
 
 > i 
 
 In that city ravaged by epidemic, see that phalanx of 
 heroic souls ; they fall in the service of their brothers ; 
 to the eyes of men they succumb, but to be immediately 
 received in our arms, and to accept the palm due to their 
 devotion. The world needed the spectacle of their vir¬ 
 tue, and God wished that proof of love they have just 
 given. 
 
 The passing sufferings of time are for the just trials, 
 which make their fidelity shine forth, finish their purifi¬ 
 cation, and augment the treasure of their merit- The 
 day they seem to succumb is the day of their triumph. 
 It is the spectacle constantly offered to souls who know 
 how to view the events of time from the heights of eter¬ 
 nity.* 
 
 Consider time separated from eternity ; all is mystery. 
 Join eternity to time, and everything is clear. Faith is, 
 as it were, a reflex of the superior light of the elect. Man 
 
 * There remains a difference of what is suffered even when there is similarity 
 of snt'ering. One and the same punishment tries the good, purifies them, and 
 casts off the dross, while it gives over to woe, destroys, and exterminates the 
 had. We are to consider not what, hut how each one suffers. (St. Aug., Ci,y of 
 God, 1. 1, c. e.) 
 
MEMOIRS OF A SERAPH. 137 
 
 sees in it the reason and the explanation of the divine 
 permissions. 
 
 A soul complains to God of the tribulations and perse¬ 
 cution to which the just are subjected in this world, and 
 dares ask of God to suppress them. 
 
 Cease, my sister, cease! Thou askest of God to de¬ 
 spoil His church of her most precious jewels, of her 
 purest glory, of her most heavenly character; thou de- 
 mandest of Him to deprive heaven of its triumphs, of its 
 joys, of its palms, of its aureola, of its confessors, of its 
 martyrs.* 
 
 * The . a rad be uf (iud abounds in witnesses. (St. Cyprian, of the Praises oj 
 
138 
 
 MEMOIRS OF A SERAPH, 
 
 X. 
 
 GOODNESS. 
 
 Goodness is in our nature as in that of God. We are 
 
 9 
 
 pleased to shew it. Man only renders severity necessary. 
 
 The history of the human race is strewn over with 
 miraculous facts in which our intervention in favor of 
 the elect appears in a most remarkable manner. 
 
 From the time God willed to m;rk l lis love and our 
 protection, we have commanded; at our voice the elements 
 hi came transformed and seemed to change their nature. 
 
 The flames of the furnace lost their fire, and became 
 refreshing dew : they soothed and preserved the members 
 they should have consumed.* 
 
 The deep waters ceased to be mobile and fluid: they 
 became as if s lid to offer on their surface or in their 
 midst a sure way.f 
 
 The air trembled with joy under our wings, when it 
 saw us bear through its high cui rents and to great dis- 
 tances those whom Go t sent.J 
 
 Chains and irons that weighed down the arms of con¬ 
 fessors have flown to pieces, and before the captive dun- 
 g on and prisons hav opened. || 
 
 * Danie', c. 3, v. 41), 50. Lives of St. Tatiana, St. Christina , St. Erasmus. 
 
 f Exuiius, e. 14, v. 22; Josue, c. 3, v. 13. Lives of Sts. Benedict, Ma unis, and 
 Fit anus. 
 
 t Daniel, c. 14, v. 35. 
 
 || Acts, c. 5, v. 19, 20. Lives of Sts. Politus, Thyrsus, and Julian of Mans. Bol- 
 landists. 
 
MEMOIRS 01 A SERAPH. 
 
 139 
 
 Wild beasts have forgotten their instincts of blood, and 
 lions,-tigers, leopards, have shown the mildness of lambs, 
 and caressed.* * * § 
 
 Weakness and sickness have left those tortured by 
 them, and great wounds have been suddenly healed.f 
 Dangers the more to be feared because unknown, am¬ 
 bush, plots, murderous designs, have been revealed and 
 prevented.f 
 
 In the midst of the suffering of thirst and the pangs of 
 hunger, the water burst forth in the desert, manna fell 
 from heaven, bread came in abundance, wine and oil 
 multiplied, granaries were found filled.|| 
 
 We have revived the courage of God’s athletes and 
 
 rendered them vanquishers oh torments, in presenting 
 them, with our hands, the palm and the crown.§ 
 
 We have announced to the just their departure from 
 this world; we have softened the rigor of their passage 
 in delighting their eyes with brilliant visions, their ears 
 with harmonious music, their spirit and heart with sub¬ 
 lime assurance.^ 
 
 We have made the survivors understand the reception 
 we reserve to the just, where their best friends of earth 
 
 * Daniel, c. C, v. 22. Lives of Sts. Faustina, Jovita, Tyrannion, Venantius, Tau- 
 taleon, Sennen, Mam mes, Eusfachivs, C/rry an/hus, Emilianus; of Sts. Marciano, 
 Prisca, Blandina, Columba, Theda, Daria. Bollaudists. 
 
 f Lives of Sts. Carterius, Chromacus, Benignus, Macro, and John of Mathera. 
 Bollaiulists. 
 
 I Those in danger receive help, not knowing it. (St. Maximus of Turin. 
 Lives of St. never us, Oringa, and Philip iWri. Bollandists.) 
 
 |l Gen., c. 21, v. 17, 18, 19. Lives of Sts. Ponlianus, NcOphytus, Alexandra , and 
 Veronica of Milan. Bollaudists. 
 
 § Lives of Sts. Juliana, Martina, Ephysius, and Julian of Antioch. Bollandists. 
 
 Lives of Sts. Lau-rence Justinian, Lvanus, lient y of England, Anthony, Spen- 
 sippus, Genulphus, Anastasias, Jastina. Bollandists. 
 
140 
 
 MEMOIRS OF A SERAPH. 
 
 end their career and where the unknown region of eter¬ 
 nity begins.* 
 
 We not only give a benevolent welcome to these friends, 
 but we bring them the most efficacious proofs of our love. 
 
 If they are entirely purified, if no penalty remains to 
 be undergone, we receive them on our wings, we bear 
 them in triumph, we make them an ovation such as is un¬ 
 known on earth.f 
 
 If there remain something to be expiated, we conduct 
 them to purgatory, and we visit them frequently to con¬ 
 sole them.J 
 
 When their penance is finished, we give them our 
 hand, and withdraw them from the flames, guiding them 
 to the glory of heaven. 
 
 We honor on earth the mortal spoils of the saints, pre¬ 
 serving them from corruption, causing them to exhale 
 sweet odors, surrounding them with brilliant light, ele¬ 
 vating mausoleums to them, redeeming them from ob¬ 
 livion, inviting people to come venerate them, procuring 
 for them striking triumphs.|| 
 
 We are prodigal in ineffable caresses to infancy loved 
 of God, and predestined to great virtue as to great works. 
 We surround it with care full of solicitude and of affec¬ 
 tion. § 
 
 * Lives of Sts. Paul th“. Hermit, Maximus, Maurontius, Ceadda, Palemon, Orniga, 
 David and Eulhymius. Bollandists. 
 
 fSt. Luke, c. 16, v. 22. One angel was not sufficient to carry the poor man; 
 but several came to form a joyful choir; each one of the angels rejoices to be 
 ab'e even to touch the burden. They are willingly bearers of such burdens, to 
 lead souls to the kingdom of heaven. (St. John Chrv s., on Lazarus.) 
 
 | If they stand in need of some purification, the holy angels take them to the 
 place of purgatory, and there visit and console them, (■hiarez, 1. 6, c. 19, n. 9.) 
 
 || Lives of S's. Maurus, M laniu<, lligobert, Simon Stylites, Hilary, Quialin, and 
 Vincent of Saragossa. Bollandists. 
 
 g Lives of S's. Cronarius, Congal, Gudila, Genevieve, and of Gregory Thaumatur- 
 gtis. Bollandists. 
 
MEMOIRS OF A SERAPH. 
 
 141 
 
 We show virginal souls a sweet and fraternal famili¬ 
 arity,, and we multiply prodigies to defend them, threat¬ 
 ening, blinding, overthrowing, even striking with death 
 their aggressors.* 
 
 Not content with sustaining and protecting the just, 
 we have often, out of consideration for them, spared and 
 saved the guilty. 
 
 Did we not, in the Lord’s name, promise Abraham 
 that we would pardon Sodom, if ten just men were found 
 therein.f 
 
 Did we not turn away the scourge from the city of 
 Segor, because Lot had taken refuge there.! 
 
 lias not the great apostle St. Paul told what we did 
 one day in his favor? of the numerous passengers saved 
 from shipwreck because he found himself in the same 
 vessel with them. II 
 
 11 i \ 
 
 When scandals multiply, so that the weak murmur, and 
 the man of zeal is at the end of his patience, who then 
 keeps back the avenging fire? who chains the lightning? 
 who suspends the blow of justice? 
 
 “Consider, 0 Lord,” cry the Angels, “how many in¬ 
 nocent children, how many pure hearts, how many fer¬ 
 vent souls are still remaining! See the penance, the 
 prayer, the generosity, the devotion, the holy dee(îs that 
 glorify Thee! Pardon, 0 Lord! pardon these criminals 
 for the sake of the just, and may Thy friends obtain 
 favor for Thy enemies.” 
 
 * Lives of Sis. Jaetta, Ida, Colette, Raymond of Pennafort, and of St. Rose of 
 Lima. 
 
 t Gen., c. 18, v. 32. 
 
 JGen.,c. 19, v. 21. 
 
 |j Acts, c. 27, v. 25, 26. 
 
MEMOIRS OF A SERAPH. 
 
 142 
 
 XI. 
 
 THE PENITENTS. 
 
 When the guilty soul has given ear to our voice, has 
 allowed herself to be touched by grace, has been purified 
 by penance, has entered into the friendship of God, a 
 new ministry is to be fulfilled. 
 
 It is our part to announce to the paternal home the 
 longed-for return of the dear prodigal ; ours to give the 
 signal for the joy which all the elder brothers of the 
 family are to share. 
 
 If a greater, more lively joy bursts forth from our 
 hearts for the return of one sinner, than for the perse¬ 
 verance of ninety nine just, who can be astonished at it? 
 
 Ask the Creator what He has given us of tenderness 
 for men, and you will understand the value we attach to 
 to securing among men one more friend for eternity. 
 
 Numberless will be the souls in heaven, who after hav¬ 
 ing lost their first innocence, came to wash their stained 
 garments in the Blood of the Lamb. 
 
 lIo)v beautiful are the tears of repentance! IIow 
 touching those sighs of regret and of love ! What grace 
 and charm there, where such debasing stains had accumu¬ 
 lated! 0 glory ! 0 power of repentance!* 
 
 These souls are.the conquest of the Redeemer and ours 
 also: they are the masterpiece of the divine mercy.f 
 
 * Tears make or find par.idtse. (Pierre de Celles, Des Pains, 1. 12.) 
 fThe angels too rejoice at tlie repentance of the sinner, because sin is de¬ 
 stroyed, justice is restored, the pride of the devils is humbled, the guardianship 
 of the angels is made efficacious, nparation is made to the church, the wrath of 
 God. is appeased, and the Jerusalem which is above is beautified. (St. Bonav.) 
 
 
MEMOIRS OF A SERAPH. 
 
 143 
 
 Christ, put to death in the heart, lives again. At this 
 new birth the Angels of heaven come together, rejoice, 
 resume the canticle heard at Bethlehem. This second 
 nativity is solemnly celebrated like the first, because like 
 the first it gives glory to God, and brings to the heart 
 peace which a bad will had banished.* 
 
 Do you wish to have a better judgment of the happi¬ 
 ness of these souls, and of the joy their return causes? 
 Li sten to Satan breathing out his fury : 
 
 “They were in my power; I reigned over them; I 
 marked them with my seal, I made them my slaves, my 
 property. How I was contented then! 
 
 “And see, ravished from my hatred, they are going 
 to take the place from which I was excluded. They de¬ 
 spise me, avoid me, leave me humbled, crushed! Heaven 
 goes on peopling itself with those who have escaped my 
 power. 
 
 “ 1 sinned once, and these souls have sinned a thou¬ 
 sand times. I have only committed one fault, and there 
 is no crime these souls have not committed. And there 
 they are nevertheless received, pardoned, saved; whilst 
 I—! 
 
 “But no! my heart is too full of hate. Never will 
 Satan regret having been obstinate. My regret, my 
 punishment, will be to see these souls so sweetly treated; 
 to see heaven enriched by my losses; to See mercy vio- 
 Liting the rights of justice. After the first fault, damna- 
 
 *( Inist i.s then born, who before was cruelly put to death, an l at the new 
 birth of tlie i o d the heavenly hosts rej ice and sing: that nativity becomes a 
 sohmiiitv for the angels, and that canticle is repeated which the shepherds 
 ovei heard : lor the coming of tte Saviour gives back glory to God, and to man 
 the peace a bad wLl had disturbed. (Vis ieii, Angtlus.) 
 
144 
 
 MEMOIRS OF A SERAPH. 
 
 tion: be it so! but if it is thus for an Angel, should it 
 not be so for man ? * 
 
 “That Divine Blood, which has flowed for souls and 
 not for us, which has been their ransom and not ours, I 
 have had in my power. When these souls were under 
 our sway, all in them belonged to me. What other ven¬ 
 geance I could have taken then ! what other profanation 
 I could have accomplished ! Why did I not take more 
 precaution against the activity of the Angels, who foil 
 my attempts and overthrow my projects! 
 
 “But what! what do I hear? What are those hymns, 
 at one time suppliant, at another triumphant, always full 
 of feeling, again sung by the spotless spouse of Christ? 
 Are they not the sighs and the words of an illustrious 
 sinner? And those pictures I see shining over the al¬ 
 tars, and the names I hear chanted, celebrated, invoked 
 by people, are they not most often the pictures, the 
 names of those who were remarkable sinners? 
 
 “ Sinners in heaven, in glory, in eternal beatitude, there 
 is thy work, 0 mercy! But what I have forced myself 
 to do, in creating the pagan heaven, in peopling it with 
 unclean divinities, is it not what Thou dost Thyself every 
 day ! By bringing together so many sinners, dost Thou 
 not fear to soil the sojourn of infinite holiness? Will 
 not thy heaven end by being a bog ? 
 
 “Vain words! I uselessly lie to myself: I see souls 
 escape me, purify themselves, save themselves. Mercy, 
 Thou art my most cruel foe ; Thy look cast upon a soul 
 is a sword that pierces my heart. Justice is terrible for 
 Satan; but mercy is more terrible still.” 
 
 *0 injustice of lot not to be borne ! For a most brief act of disobedience Ï 
 was cast from heaven. Thou dost lead into the kingdom of heaven the vilest 
 heads, borne down with heaps of crimes. {Life of St. Eudoxia. Bollandists.) 
 
MEMOIRS OF A SERAPH. 
 
 145 
 
 XII. . 
 
 THE REPROBATE. 
 
 Did sadness and pain have access to the bosom of hap¬ 
 piness, what bitter tears should we not shed at the loss 
 of a soul !* 
 
 As long as that soul was in trial and on the journey 
 we loved it in spite of its crimes ; we addressed it salutary 
 invitations ; we awaited from it some emotion of fear, of 
 regret, of confidence; we persisted in not despairing. 
 
 The last sigh given, the catastrophe consummated, 
 what a sudden and cruel change! Behold for ever lost 
 the treasure of divine grace! Behold the offering of 
 Christ and of the chalice of Ilis Blood rendered useless! 
 Behold given over to the demon this soul created by God, 
 ransomed by the Redeemer, sanctified by the Iloly 
 Ghost, a thousand times marked with the sign of the 
 adorable Trinity. 
 
 After having been so long its protectors and defenders, 
 we see all at once our ministry paralyzed by its ob¬ 
 stinacy. We shall be but its accusers; we shall recall to 
 
 it the divine gifts and our own but to reproach it-for its 
 
 » 
 
 ingratitude. 
 
 At its entry into eternity, at its appearance before the 
 tribunal of the Most High, at its condemnation, at its 
 descent to the place of punishment, Satan triumphs. He 
 
 * Isaias, c. 33, v. 7. hey wept as they gave over the soul to the demons. (St. 
 Autoniaus, Summa TheoL, 3d. p.) 
 
146 
 
 MEMOIRS OF A SERAPH. 
 
 is agitated with exultation, and sings anew his victory 
 over the Redeemer. 
 
 Pointing to the people of perdition around him, he ex¬ 
 claims in accents of satisfied hate and vengeance: 
 
 u See my chosen ones!—mine! 1 did not receive for 
 them buffets, nor undergo scourging, nor carry the cross, 
 nor shed rivers of blood, nor suffer pain, nor accept 
 death. I did not display to their eyes immortality, nor 
 paradise, nor the promise of a heavenly kingdom.* 
 
 “And yet is there a sacrifice they have not made for 
 me? They consecrated to me their intellect, their en- 
 ergy, their health, their fortune, their hopes, their 
 eternity, their salvation; air they had that was most 
 precious.f 
 
 “ Let them come now share my inheritance ; I am ready 
 to have in common with them the lot that lias fallen to 
 me : I will be avaricious neither of this malediction, nor 
 of these pains, nor of this despair, nor of all this mis¬ 
 fortune in which I am so rich! Let us go! let them 
 come, for among friends all is in common.” 
 
 To this do ail the temptation and deceit of Satan lead. 
 That is the crowning work of his perseverance and efforts. 
 
 Justice, the ministers of which we are, and the execu¬ 
 tors, is limited by time. We love this justice because it 
 is accompanied by mercy, and is exercised only for pur¬ 
 poses of mercy. - ** 
 
 Eternal justice has for us another aspect. We adore 
 it, we extol it; but the sight of it affrights us, and we 
 bless God not to have to exercise it. 
 
 It belongs to the demons to be the instruments of eter- 
 
 *St ryj rian, en dorks and Alins Deeds. 
 
 f Ibid. [These two are translated in the text.] 
 
MEMOIRS OF A SERAPH. 
 
 147 
 
 nal justice. It is theirs to torture souls, to torture each 
 other mutually, and to become in this guise the executors 
 of the divine decrees.* 
 
 As for ourselves, when we see a soul rebellious to 
 grace, obstinate in evil, fall into eternal reprobation, we 
 give assent to the judgment of God, we proclaim its 
 equity ; but we have for this soul neither torture norout- 
 rage. 
 
 We leave to the evil spirits their applause, their scoff¬ 
 ing laughter, their bursts of sinister joy.f 
 
 We return to the souls still on the way, and we re¬ 
 double our tenderness, zeal, care, to preserve them from 
 eternal misfortune and save them. 
 
 * The dev Is are the executors of divine justice on the wicked. On this ac¬ 
 count the pain of the evil spirits is not lessened, for they themselves are tor¬ 
 tured l>y the very fact, that they torture others. For there the society of the 
 miserable will not diminish but increase misery. (St. Thomas, Supplement, q. 
 89, art. 4.) 
 
 f The demons boisterously laughing and rejoicing exceedingly. (Bede, Hint., 
 1. 5, c. 13.) 
 
148 
 
 MEMOIRS OF A SERAPH. 
 
 / 
 
 / 
 
 XIII. 
 
 THE ANGELS OF NATIONS. 
 
 The Angels all interest themselves in the human fam¬ 
 ily; but each nation has angels placed over it, charged 
 to conduct it. to its end.* 
 
 At the time of the dispersion of men upon earth, each 
 Angel led into a separate country the people he was to 
 direct. 
 
 The Angels entrusted with this higher ministry are 
 taken from among those of a more elevated dignity ; 
 they are of the Choir of Principalities.f 
 
 To accomplish their work, the Angels have received 
 an abundant share of the divine authority. They adore 
 that authority ; they are transported with love, seeing it 
 exercised over themselves; they proclaim its sovereign, 
 principle, and seek to make it known of men, and to lead 
 them to love it. 
 
 They extend their vigilance over the government of 
 cities, provinces, kingdoms. They direct princes and 
 sovereigns, inspiring them with thoughts of peace, dic¬ 
 tating counsels of wisdom, when their faults or those of 
 their subjects do not render them unworthy of it. 
 
 *The prefectures of the angels are divided by peoples and cities. . . . By di¬ 
 vine and early disposition the angels are distributed among the nations. (Clem¬ 
 ent of Alexandria, Strom., 1. 7.) Kingdoms and peoples are placed under the 
 guardianship of angels. (St. Epiphanius, Hares., 51 ; Suaiez, 1. 6, v. 17, n. 22.) 
 
 f Another is universal guardianship ; and ihisis niuhiplièd indivers wax s ; for 
 the more universal an agent is the more superior is he. Thus, then, the guard¬ 
 ianship of the human race belongs to the order of Principalities, or perhaps the 
 Archangels, who are called princes of angels. (St. Thomas, q. 113, art. 3.) 
 
MEMOIRS OF A SERAPH . 
 
 149 
 
 They keep off from nations pestilence, famine, sterility, 
 mortality, all great scourges. 
 
 . They obtain for them the benefit of faith, and procure 
 for them evangelical workers. Like the Angel of Mace¬ 
 donia addressing St. Paul, they invite the Apostles to 
 cross the straits, to pass the ocean and seas, to fly to the 
 ail of peoples in distress.* 
 
 Happy the states ruled under the direction of Angels! 
 They prosper and attain the end for which they were 
 formed. Material order favors spiritual prosperity. 
 Peoples and their leaders enjoy in peace the fruits of 
 order, and honor God by their virtues. 
 
 But what instability, what revolution, where heavenly 
 influences are not accepted! It seems that to chastise 
 guilty nations, the angels of the abyss come to take the 
 place of the good Angels, and that in place of present¬ 
 ing a picture of heaven, earth becomes a representation 
 of hell. 
 
 When the Angels are heeded, there exist wise and just 
 laws, which preserve, inspire, and maintain order. When 
 a deaf ear is turned to their counsels, there is nothing 
 but tyranny, arbitrary action, injustice, perpetual insur¬ 
 rection, and perpetual revolution. 
 
 In human society order reigns only by subordination 
 and obedience ; but obedience and subordination call for 
 authority of a sacred character, which can come only 
 from God, and can only be an emanation from divine au- 
 
 In all times the Angels were the representatives with 
 
 *.Acts, c. 16, v. 9. Tbi.> angel appears to have been the tutelar angel of Mace¬ 
 donia. (Corn, a Lap., on this pla< e ) By a like vision, St. Francis Xavier knew 
 he wij called to India. (Horatius Turselliuus, in the Life of St. 1'. Xavier , 1. 1, 
 c. a) 
 
150 
 
 MEMOIRS OF A SERAPH. 
 
 men of the law of God ; and in all times their influence 
 was the measure of the spiritual and material prosperity 
 of nations. 
 
 Woe to those societies which reject God’s authority, 
 and wish to rule themselves without Ilim! They will 
 soon be convinced of their impotence, and the end is 
 catastrophe. 
 
 The Angels of nations fly from all points of the earth, 
 and come to meet at the foot of the throne of the Eter¬ 
 nal. Why is it not given to the ear of man to hear them 
 give an account of their missions? 
 
 Hear the Angel of France, at the day of great trial: 
 
 “Have I not procured for my cherished nation all man¬ 
 ner of prosperity and glory? Has it not received from 
 me the palm ot valor, of wisdom, of eloquence, of letters, 
 of arts? Have I not secured for it the honor of great 
 undertakings and the merit of holy works? Have 1 not 
 furnished its history with what is enough to render illus¬ 
 trious twenty nations? 
 
 “From its baptism, I made it the eldest daughter of 
 the Church, the soldier of God, the missioner of the 
 Gospel, the knight of noble causes, the mother of great 
 men, the arbiter of peoples. All that has made it pros¬ 
 perous and glorious has come from me. 
 
 “And see! all at once the most Christian nation, the 
 wise nation, liberal by excellence, frankness personified, 
 generosity itself, has been seized with vertigo, gives itself 
 up to folly, vomits blasphemy, advertises atheism, takes 
 pleasure in falsehood, abandons itself to assemblies of 
 darkness, obeys criminal counsels, cynically crushes the 
 weak, dreams of nothing but of putting an obstacle in 
 the way of souls to do good! 
 
MEMOIRS ' OF A 'SERAPH. 151 
 
 “0 France! what art thou doing? 0 France! what 
 hast thou become? ' 
 
 ‘•How into vilest lead the purest gold is changed! 
 
 “But no ! my God, no,- the monstrosities committed in 
 the name of France are not the work of France. My 
 nation is the victim, not the executioner. 
 
 “Satan, having made the'round of the world, has said 
 to his agents : 4 Beside the unassailable rock, only one 
 citadel has resisted us thus far. Come; storm that one 
 point, and we will celebrate to-morrow the most brilliant 
 of our victories.’ 
 
 “Such is the word of the problem: the soil of France 
 is the field enclosed in which the combat to the death, the 
 great duel between good and evil, has narrowed and con¬ 
 centrated itself. 
 
 “ On the one side the body and its material means of 
 pleasure ; on the other, the soul with its generosity and 
 faith. 
 
 “ All the nations of the earth, all the legions of heaven, 
 are the witnesses of it, and await in suspense. 
 
 “Admirable spectacle! even in bondage, even under 
 the yoke of Satan, France remains so essentially expan¬ 
 sive and beneficent, that the alms of her charity and zeal 
 still equal those of all other nations united. 
 
 “Thy France is then the first of all, 0 my God! for¬ 
 get not her ancient Gesta; look upon what she still does; 
 sustain her courage, and in Thy mercy shorten for her 
 the days of trial.” 
 
152 
 
 MEMOIRS OF A SERAPH. 
 
 XIV. 
 
 THE ANGELS OF THE CHURCHES. 
 
 Angels are placed over the most holy associations, the 
 immediate end of which is to glorify God and to do 
 good to souls. 
 
 The Universal Church has for protector the Chieftain 
 of the great army of the Angels, the glorious St. 
 Michael.* 
 
 It is he who has his hand upon the rudder, on the bark 
 of Peter, when the tempest rages ; he who keeps within 
 limits prescribed by Providence the most furious persé¬ 
 cutons; he who manifests strikingly everywhere the 
 privilege of the divine spouse of the Redeemer ; he who 
 watches and presides over the fulfilment of the promises 
 once made to man. 
 
 Embracing with his look space and time, he communi¬ 
 cates to the visible head of Holy Church that elevation 
 of thought, that wisdom of government, that infallibility 
 of doctrine, which shows the action of God always present. 
 
 The Universal Church is at once one and varied ; but 
 this unity and this variety will only be perfect if the in¬ 
 dividual churches that make it up, are faithful to rule. 
 
 In like manner dioceses, parishes, all the groups unit¬ 
 ing in the same sanctuary, assembling around the same 
 
 *For it is fitting that he should be placed over the people of God who obtained 
 the command of the heavenly army ; the church should be in the place of pref¬ 
 erence over all the kiugdoms of the world. (Theologia Glaromontana, c. 4, 
 alt. 2.) 
 
MEMOIRS OF A SERAPH. 153 
 
 altar, accomplishing publicly the same duties of piety 
 and faith, have too their Angels.* 
 
 The Angels experience the most tender love for those 
 families formed by community of religious sentiment, sub¬ 
 ject to one immediate head, uniting their most sacred and 
 dearest interests, and proceeding at the same pace and 
 with one accord. 
 
 They take pleasure in this because they see there the 
 image of their city in heaven, of that new Jerusalem 
 which reposes in the beauty of peace.f 
 
 By interior inspirations they call souls to holy re¬ 
 unions and incite them to fervor; they bind to the centre 
 the extremities farthest apart, and strengthen the spirit¬ 
 ual bonds that unite them ; they make the one same life 
 flow into each member and into all the body. 
 
 They combat the influence of the demons, render pure 
 the air vitiated by their presence, prevent crime, make 
 virtue bud forth, spread the odor of sanctity, cause the 
 dew of grace to descend, keep up union and charity. 
 
 Prayer and good works rejoice the Angels of the sanc¬ 
 tuary. They are gathered b} 7, them at each re-union, 
 and presented to God as an offering of great value.J 
 The heart of the Angel is a censer of gold ; the fire 
 
 ♦The holy fathers te ch that a gels are placed to rule and guard each 
 church. (Theologia Claromontana, ibid.) God wills one angel should he the 
 guardian of each church. (Eusebius, on the 47 th Ps.) The care of this city is 
 commuted to ange s. . . . For there can be no doubt that other angels are the 
 heads and patrons of other churches, as Joha teaches me in the Apocalypse. 
 (St. Greg. >az., I >isc. 32.) 
 
 f >'ay, they especially delight in the^e things which represent in some way 
 among us tlie'r own state, so that they see the new Jerusalem on earth. (St. 
 Bernard, o i St. Mich tel.) 
 
 JTlie angels are wont to be present to those who pray, and delight in tho»e 
 who raise pure han !s in supplication ; they rejoice in < fleiing to God a holo¬ 
 caust of holy devotion as an odor of sweetness. (St. Bernard, Hoorn 3, on Missies 
 
154 
 
 MEMOIRS OF A SEE APIZ 
 
 is the love drawn at the altar of sacrifice ; the perfumes 
 and the incense arc the prayers of the faithful.* 
 
 When prayer is fervent, when it springs simultan¬ 
 eously from numerous hearts, when it is accompanied hy 
 holy works, perfumes abound, and the smoke ascends 
 from the censer to the throne of God as an odoriferous 
 cloud.f 
 
 “ These good works are not ours,” say the angels, 
 “this sweat is not our sweat, nor these our tears. We 
 offer them, 0 sovereign Master, in the name of those 
 Thou lovest, and the reward Thou wilt place in our 
 hands will reach them from Thee and not from us.| 
 
 “ hut those prayers and those works are the product 
 of the field confided to our care. With what joy do we 
 garner them! May the field of faithful hearts become 
 every day more fertile, that we may be able to offer Thee 
 presents more worthy of Thee ! || 
 
 “The Angels are busy bees going from the hive to the 
 flower and from the flower to the hive, drawing from the 
 flowers and forming in the hive honey of exquisite taste. 
 The flowers are souls rendered fertile by the dew of 
 grace ; the odorous cells are the treasures of merit 
 amassed for the next season of repose.” § 
 
 When the offerings brought from the earth to heaven 
 by the Angels are gathered together, what a treasure! 
 
 * Apocalypse, c. 8, v. 3, 4. 
 
 f The Scrip ure saying that the smoke of incense ascended in the sight of God 
 from the h.>nd of the angel, carefully premises that much incense was given 
 him (St. Bernard, on S'. Mi- had.) 
 
 Î Our sweat, not theiis; our tears, not theirs, do they offer to God. They 
 bring back His gifts, not theirs. (Ibid.) 
 
 || By field is meant not the earth only, but the hearts of many, which field the 
 angels have undertaken to cultivate. (Origen, on Numbers, c. 1.) 
 
 g With q lick flight they pass b.etw« en heaven and earth, as bui-y bees between 
 the hives and the flowers, sweetly disposing all. (St. Anselm, Mtdüalions 13.) 
 
MEMOIRS OF A SERAPH. 
 
 155 
 
 How many nets of hidden penance, and how many acts 
 of love! What regrets and what desires! what zeal and 
 what crucifixions! the world would never suspect it. 
 
 The Angels of the churches form with their visible 
 heads that army of guardians who watch on the walls of 
 Jerusalem. They concentrate their care on the earthly 
 Jerusalem, that of heaven not standing in need of it.* 
 
 But under the action of the Angels man remains free ; 
 lie can withdraw himself from their salutary influence 
 and give himself up to bad influences, lienee it comes 
 about that very often in spite of the ardor and tender¬ 
 ness of angelic zeal, fidelity grows less, the faith be¬ 
 comes weak, fervor gives place to indifference, virtue to 
 vice, love to hate, sympathy to hostility. What barren¬ 
 ness then lor heaven! what a harvest for hell! What an 
 abundance of cockle, what a penury of wheat! 
 
 The Angels redouble their care to protect the few souls 
 that remain firm, and to sustain the pastor in his sadness. 
 
 Sometimes we see a happy return, fruit of their united 
 efforts; sometimes a church, after having flourished, dis¬ 
 appears, and leaves to history a new example of the mal¬ 
 ediction that follows the abuse of grace. 
 
 Ye pastors, sent to preside over the destinies of 
 churches, hasten to pay homage to the Angels who arc 
 to be your associates. Invoke them and; consult them 
 often. Follow their inspirations; act in concert with 
 them. If an order, sacred for you as the word of God, 
 takes you some day from your church, return to them 
 your thanks ; express your gratitude for the concurrence 
 
 * Well art thou dealt with, O holy Mother Church, well art thou dealt with in 
 the place of thy pilgrimage; from htaen and from earth doth aid come to thee. 
 Who t uard thee slumber not, norsleepihy watchers, the holy angels, thy guards, 
 »nd the souls of the justr. (St. Derm, Sei m, on iha (hwticles, 77.) 
 
56 
 
 MEMOIRS OF A SERAPH. 
 
 hey gave you, and recommend to them those you will 
 always love.* 
 
 In a small country church, usually deserted, the An¬ 
 gels, guardians of the sanctuary, had admired often the 
 fervor of a stranger who was wont to come, prostrate 
 himself at the foot of the altar, and pray there for hours. 
 
 They saw him one day shut himself up there, and go 
 to the pulpit. His eyes ranged over the church as if he 
 had a numerous and sympathetic audience, and he spoke to 
 the vacancy words full of tenderness and burning with zeal. 
 
 “Angels of this church,” he cried as he finished, 
 “ take these words that have come from my heart ; carry 
 them to the Angels of those who cannot hear me but 
 who are ever my children ; may these Angels place them 
 secretly in their souls, may they cause them to bear fruit 
 there, that their salvation may be attained.” 
 
 The august stranger, a Bishop exiled from his diocese, 
 remained in relation with his spiritual children, by the 
 intermediary of the Angels of his church.f 
 
 Pious travelers, salute the Angels guardians of the dio¬ 
 ceses and parishes you traverse ; have a cordial word for 
 the Angels of the church you perceive at distance : 
 pay them }mur homage as to the masters of these places. 
 Pray them to bless you, and address them a prayer for 
 those they protect. Like God Himself, the Angels love 
 to be invoked in favor of those they cherish most ten- 
 derly. 
 
 * Beyond all, and before all, will I cry: llail, ye angels, guardians of this 
 churcn. (St Greg. Kaz. Adieu to the angels of his church on quitting Con 
 sta tinople. Disc. o2.) 
 
 fA bishop of tne Itoman States who had come to France with Pius VIT. He 
 was residing at Trévoux, and used to visit the little church of Ars, which was 
 to be made illustrious later by the holiness of its curé. (See the Lite of M. 
 Vitro apy,) 
 
MEMOIRS OF A SERAPH. 
 
 157 
 
 XY. 
 
 TIIE GUARDIAN ANGEL. 
 
 Every man has, during his life, as a spiritual guard¬ 
 ian, an Angel.* 
 
 7 O 
 
 The sinner has his Angel as well as the just man; the 
 heretic, the schismatic, the pagan, just as the believer. 
 Judas had his angel. Antichrist will have his. God 
 wills that the most perverse souls should not be without 
 all help. The preventing in these souls a great number 
 of grav.er faults they would have committed, and thus 
 saving them from a greater punishment, is the least part 
 of the ministry of the Angel.f 
 
 Souls the most perfect, those even who have been con¬ 
 firmed in grace, need their guardian Angel to protect 
 them against material danger, to remove obstacles to 
 further progress, to give to their virtue the extension and 
 the development God desires.$ The Virgin Mary, the 
 Queen of Angels and of men, the incomparable Mother 
 of God, had hers. 
 
 The Incarnate Word could not have a guardian Angel. 
 He was not, like a simple man, a journeyer and in trial. 
 
 * Ps. 90, v. 11 ; Matth , c. 18. v. 10. Great is ihe d gnity of souls, since each 
 from bir th has an augel deputed to guard it. (St. Jerome, on Ih'is passage of St. 
 Matthew.) 
 
 f Although they are not aided so as to cause them to merit eternal life by good 
 works, they aie helped by being kept from evil that could hurt themselves and 
 others. (St. Tlnmia 1, q. 118. art. 4.) 
 
 t n the Acts we lead that each of the disciples was put in the charge of some 
 angel. For when the girl told that Peter was kno king at the door, the other 
 disciples said: It is his angel. (Eusebius of Cæsarea, on Ps. 47.) 
 
158 
 
 MEMOIRS OF A SERAPH.\ 
 
 He enjoyed the beatific vision. In Him dwelt the ful¬ 
 ness of the Divinity, and the Divinity Itself directed His 
 steps, lie received on earth the adoration and the ser¬ 
 vice of Angels ; lie needed not the care nor the protec¬ 
 tion of any one.* , 
 
 The same Angel is not the guardian of several souls 
 at a time, lie could he such successively ; but God pre¬ 
 fers to send as guardians as many Angels as He has 
 created human souls, to so multiply the cordial relations 
 between Angels and men.f 
 
 The Angels of a more elevated degree are charged by 
 God to conduct the souls whom He destines to greater 
 glory, and those who are to do a more important work in 
 His Church.f 
 
 The care of the Angel begins with birth, continues 
 during life, and ends only with the last sigh, or rather 
 after the judgment of God, at the entry of the soul into 
 eternal <*jorv, or into eternal suffering. 
 
 The guardian Angel must sometimes make his protec¬ 
 tion less efficacious and less perceptible, which happens 
 as the consequence of a long abuse of grace ; || but he 
 never completely deprives of it the soul he is leading. 
 This soul, ever exposed to the attacks of the demons, 
 cannot be one moment without his Angel.§ Deprived of 
 
 *< hrist. as man, (i. e. his soul with his ho<ly) was immediately ruled by the 
 Wo d. Wherefo e lie did not need the guardianship of angels. As regards II is 
 soul, lie was in possession ox the portion of the blessed. (.St. Thomas 1, q. 113, 
 art. 4.) 
 
 f An angel is given to each man to guard him. (Ibid, art. 2.) 
 
 t Tt is probable that the greater angels are deputed to guard those who are 
 chosen for a gieater degree of glory. (St. Thomas, ibid, art. 3.) 
 
 || The angel guardian never wholly abandons a man, but relatively for awhile, 
 a j , f>r instance, when he does not prevent his being sib jecied to some tribnla- 
 la ion, or even his falling into sin. ('t. Thomas, ibid. art. 6.) 
 
 gif the good spirits should withdraw, who would withstand the'onslaught of 
 the evü ones ? (St. Bern., on the 90 Ih Ps.) 
 
MEMOIRS OF A SERAPH. 159 
 
 his angel there is no crime lie would not commit, no out¬ 
 rage, no misfortune he would not experience. 
 
 An Angel deems it a great charge and an immense 
 honor to have to guide one single soul ; what an honor 
 and what a charge for the priest who receives the mission 
 to conduct thousands of souls? * 
 
 How tender, affectionate, devoted, constant, and effica¬ 
 cious the care of the guardian Angel is, is not to be told 
 in a few lines. A guardian Angel has told it in his 
 Mémoires. 
 
 Go, then, mv sister: On this subject so interesting and 
 touching, I send thee to the Memoirs of a Guardian 
 A tujel. 
 
 *<>1 e angel tli nks it a great thing that the guardianship of one soul is en¬ 
 trusted to him, and the e priests undertake the care of thousands of souls. (St. 
 Thotuastof Villanova. on the Angels.) 
 
 1 
 
MEMOIRS OE A SERAPH. 
 
 XVI. 
 
 THE ANGEL RAPHAEL. 
 
 Raphael is the protector of travelers, the patron of 
 physicians, the Angel of holy unions. He receives from 
 God this triple mission, and manifested it in his conduct 
 toward young Tobias. 
 
 Sent, under the guise of Azarias, son of Ananias, to 
 guide young Tobias on a long and perilous journey, 
 Raphael offered himself to him from the outset, and did 
 not leave him till his return.* 
 
 He delivers him from the greatest dangers, makes him 
 go from prosperity to prosperity, secures him success in 
 his enterprises, leads him sound and safe to the paternal 
 roof, bringing thither joy and good fortune.! 
 
 lie excites in the heart of the youth and in those of 
 his parents lively gratitude; but content with having 
 caused in them these beautiful sentiments, he invites 
 them to attribute all to God, and withdraws himself from 
 the marks of their thankfulness. His mission fulfilled, 
 he becomes invisible.J 
 
 With reason does Holy Church confide to Raphael 
 her children in their travels, and ask him to cover them 
 with his wings, to direct them, to protect them spiritually 
 and bodily, to bring them back in joy to their fireside. 
 
 * Tobias, c. 5, >. 5. 
 f Tobias, c. 12, v. 3. 
 
 J Tobias, c. 12, vv. 15, 20, 21. 
 
MEMOIRS OF A SERAPH. 
 
 161 
 
 Such are the beautiful and touching prayers she puts on 
 the lips of her ministers, at the beginning of a journey, 
 and which form the Itinerary .* 
 
 In the year 1496 of the Incarnation of the Word, a 
 modest fleet was crossing the ocean. Under the guid¬ 
 ance of a hero it was going to brave a thousand perils 
 to carry to the heathen the good gift of the faith, j* 
 
 Whence came his confidence, and his holy daring? It 
 is easy to see it. Above the admiral’s vessel shone the 
 pavilion of Gabriel, the sublime spirit who first brought 
 from heaven to earth the Good News. Above the sec¬ 
 ond vessel was raised the banner of Raphael, the benefi¬ 
 cent spirit that preserved from the abyss and brings to 
 port. 
 
 Under the auspices of these two protectors, the fleet 
 sets sail for the Indies ; it doubles the Cape of Tempests 
 and makes the Cape of Good Hope ; it sails along im¬ 
 mense unexplored lands ; it continues its voyage lor a 
 long time without finding a harbor; finally it reaches a 
 hospitable shore which gives it succor and furnishes it 
 with valuable information. 
 
 There it hastens to fulfil the duty of thanksgiving. A 
 column immediately erected will bear to future ages the 
 names of Gabriel and Raphael, and this shore will hence¬ 
 forth be known as the Place of Good Intelligence. 
 
 What good signs are placed each day on the route of 
 Christian travelers by the hand of Raphael. 
 
 * May the Almighty and Merciful God direct us in the way of peace and pros¬ 
 perity, and may the Angel Raphael accompany us on the way, so that we return 
 in peace, health and joy to our homes. (Itinerarium Clericorum.) 
 
 fThe fleet sent by the King of Portugal, Emmanuel, and led by Vaaco de 
 Gama in 1496. (History of the Indies, by Maffei, 1.1.) 
 
162 
 
 MEMOIRS OF A SERAPH. 
 
 Raphael is the patron of physicians. Medicine of 
 God is the name that expresses his mission to men.* 
 
 He teaches young Tobias the way to restore sight to 
 his father ; he makes him understand how to drive away 
 the demons and preserve himself from their malice ; he 
 shows in this manner that he possesses equally the secrets 
 of nature and those of grace, and that he can work the 
 most marvellous cures both of soul and of body. 
 
 His charity in fact extends to one and to the other. 
 He subordinates without doubt the care of the health 
 and of the life of men to that of their eternal salvation ; 
 but he is sensible to their sufferings and infirmities; in 
 celebrating his feast the Church supplicates him to cure 
 the sick.f 
 
 It is he who enlightens Christian physicians. He gives 
 them in difficult and unforeseen circumstances those sud¬ 
 den inspirations which astonish science, and which faith 
 does not hesitate to attribute to a superior cause. 
 
 It is he who makes known to men so many simple and 
 healthful remedies that the Lord has prepared in plants. 
 Many others would be revealed to physicians and men of , 
 science, if, less puffed up with pride, they would conde¬ 
 scend to have recourse to him with humility. 
 
 Happy, among men, the physician of intelligence and 
 of faith who will appreciate the aid placed at his disposal 
 by the Physician of God! He will show himself grate¬ 
 ful: he will reserve a place of honor in his dwelling for 
 
 * Raphael in Hebrew signifies the physician of God, and the healing of God. 
 (St. Gregory, Horn. 34.) 
 
 10 Thou who health to all dost give. 
 
 From heav’n Thy Angel Raphael send, 
 
 That ailing men, restored, may live, 
 
 That all our acts to Thee may tend. 
 
 {Hymn of the Feast of St. Raphael.) 
 
MEMOIRS OF A SERAPH. 
 
 163 
 
 the image of Raphael, and will crown it with flowers. 
 Morning and evening he will salute the heavenly patron 
 of his art ; nor will he begin study or visit to the sick 
 without casting a glance to him, without invoking him, 
 without saying: 
 
 “Come to my aid, 0 Spirit, friend of man! by com¬ 
 municating thy wonderful secrets enlighten my ignorance; 
 give wisdom to my determinations; give steadiness to 
 my incertitude ; prevent mistake ; second my care ; work 
 the cure. May all my art through thee become charity, 
 and every consolation procured for the poor sick makes 
 them praise God.” 
 
 Raphael is the Angel of holy unions. 
 
 He banished and condemned to the desert the evil 
 spirit who multiplied mourning and death in the house of 
 Sarah.* He caused every spiritual and temporal bless¬ 
 ing to come down on the union of Sarah and Tobias ; in 
 the wise lessons he gave them, he has prepared for all 
 spouses in the future the secret of their happiness. 
 
 When Raphael is previously consulted by prayer, and 
 is hearkened to, there is none of those alliances which are 
 the source of misfortune ; nothing is seen of that hell on 
 earth, the home without God; none of those unions is 
 contracted that profane and outrage the Sacrament ; nor 
 are families found, the children of which are the afflic¬ 
 tion and dishonor of the parents, before becoming the 
 scourge of society. 
 
 When Raphael himself has prepared and brought to a 
 good issue an alliance, he invites to it the Angels, guard¬ 
 ians of the family, and presents for their ratification the 
 
 * Tobias, c. 8, v. 3. 
 
164 
 
 MEMOIRS OF A SERAPH. 
 
 • / 
 
 happy contract. Each brings his benediction and his 
 wishes. They are very good for the future: peace,joy, 
 hope. 
 
 Ye parents and children that dream of an alliance rich 
 in prosperity, before any step, before any choice, pray, 
 invoke Raphael. 
 
MEMOIRS OF A SERAPH. 
 
 165 
 
 XVII. 
 
 THE EMENDS OF THE ANGELS. 
 
 Men who live in familiarity and intimacy with the An¬ 
 gels experience from this wonderful effects. Their habits 
 of thought soon become elevated and holy, and their 
 society heavenly. 
 
 God wishes His envoys to be received as they deserve, 
 and wills that we redouble our kind offices toward those 
 who are well disposed in our regard and honor us. 
 
 Those are especially dear to us who recall our pres¬ 
 ence and respect it, not doing or saying anything to 
 wound our eyes or offend our ears ; those who show they 
 feel our affection, manifesting their gratitude, saluting us 
 with love, pour out their thanks; those who have full 
 confidence in us, loving to repose under our wings, con¬ 
 sulting us, recurring to us in their temptation and peril ; 
 those who try to imitate us, seeking to reproduce our 
 perfections, detaching themselves from earth, aspiring to 
 the realities of heaven, leading in bodies of slime a spir¬ 
 itual life. 
 
 The men who maintain such relations with us have 
 truly their conversation in heaven, and those around 
 them are not slow in perceiving it. In seeing what their 
 sentiments and conduct are, it is easily understood what 
 company they keep, and what are their friendships. 
 
 To them does the legend of the traveling monk apply. 
 
1 
 
 
 166 MEMOIRS OF A SEttAPH. 
 
 Having returned to his convent, this monk told the as¬ 
 sembled community the wonders of sanctity he had seen 
 in other houses. The religious heard him with transports 
 of feeling, and as it were in ecstasy. “Brother,” said 
 one of them all at once, “your habit gives forth an odor 
 not of this earth; did you not come from heaven?” 
 
 The society of the Angels banishes that of demons, 
 and purifies the air around man. It has all the advan¬ 
 tages and none of the disadvantages of human associa¬ 
 tions. Among men, the less perfect can find precious 
 aid in the intimacy of him who is more perfect; but will 
 not the latter find in a less pure atmosphere what may 
 taint his innocence and virtue ? 
 
 Angels have often appeared to those who loved to live 
 with them. The Evangelist St. John saw the angelic 
 scenes contained in his Apocalypse pass before his vision. 
 St. Paul went through our ranks, and reached even the 
 most sublime hierarchy. Denys the Areopagite told of the 
 organization of the choirs and of the celestial hierarchies. 
 Hermas wrote under our dictation his book, The Pastor . 
 St. Augustin had precious views on our nature, our trial, 
 our beatitude. St. Gregory the Great gave his age, and 
 bequeathed to those to follow, those lessons that taught 
 men our perfections and our virtues. St. Bernard has 
 described magnificently the action of God in each angelic 
 choir, and traced pages which are an eloquent invitation 
 to seek the society and the friendship of the Angels. 
 To St. Thomas is due the greatest effort of reason aided 
 by faith to recount the life of pure spirits. His ideas 
 and his language are the reflex of our own. His perfect 
 purity procured him this privilege. He was pure, in fact, 
 as a heavenly spirit. From the day two Angels girt his 
 
MEMOIRS OF A SERAPH. 167 
 
 loins with a mystic chord, his heart and his senses were 
 not even grazed by temptation. 
 
 The souls that have been rejoiced by the sight of An¬ 
 gels, have conversed with them, asked their counsel, ex¬ 
 perienced their aid, are numerous. §t. Margaret of 
 Cortona received daily the visit of Angels and precious 
 teachings. St. Mary d’Oignies directed her conduct in 
 all things by the orders her Angel brought her. St. 
 Frances of Rome enjoyed the visits of her Angel and 
 those made her by the Angel of her child who had died 
 in the flower of his age. St. John Chrysostom saw the 
 Angels descend around the altar while he was celebrating 
 the Holy Sacrifice. St. John of Ravenna was called 
 Angeloptes, or Seer of Angels, on account of the fre¬ 
 quent visions of Angels with which he was favored. St. 
 Ambrose heard an Angel dictate to him the words he 
 addressed to the people from the pulpit. 
 
 But listen to a soul tell, herself, her relations with the 
 Angels. A page of the Seraphic Theresa could not de¬ 
 face the Memoirs of a Seraph. “Although the Angels 
 appear to me frequently, it is nearly always without my 
 seeing them. But it has pleased sometimes our Lord 
 that I should see one at my left, in bodily form. He 
 was small, of marvelous beauty, his countenance shining 
 wflth such light that he appeared to me to be one of those 
 spirits of the first order who are all on fire with the love 
 of God, and who are called Seraphs. They did not tell 
 me their names, but I saw there w r as a very great differ¬ 
 ence between them in heaven. This Angel had in his 
 hand a dart of gold, the point of which was very large, 
 and which seemed to me tipped with fire ; it appeared to 
 me that he buried it several times in my heart, and that 
 
168 
 
 MEMOIRS OF A SERAPH. 
 
 every time he drew it out he tore from me all within me^ 
 and left me burning with such great love of God, that 
 the violence of this fire made me utter cries accompanied 
 with such joy that I could not desire to be freed from ipf 
 nor find repose or content but in God alone. This p&ln 
 
 I speak of is not corporal, but wholly spiritual, although 
 
 <. 
 
 the body is not without a good part in it, and the sweet¬ 
 ness of the interviews that take place then between God 
 and the soul is so wonderful that not being able to ex¬ 
 press it, I pray Him to cause those to experience it who 
 will think that what I say is only “imagination and 
 fable.”* 
 
 Thousands of other souls have drawn from their rela¬ 
 tions with us the virtues with which they embalmed the 
 earth; but these relations remained a heavenly secret.f 
 
 May the word inspired by us which fell from the lips 
 of the great St. Leo as he spoke from the elevation of 
 his pontifical chair re-echo ever in the Church, and find 
 a resting place in the heart of each one : “ Make to 
 yourselves friendship with the Angels. 
 
 * Life, of St. Theresa , by herself, c. 29. 
 f Bollandists. 
 
 JMake friendships with the angels. 
 
I 
 
 MEMOIRS OF A SERAPH. 
 
 169 
 
 XYIII. 
 
 THE LAST JUDGMENT. 
 
 At the sight of the scandals that desolate the earth 
 more than one Angel have offered themselves to God to 
 exterminate it. But God has answered : “Wait, let the 
 harvest ripen.” 
 
 The harvest ripe, we shall soon gather the good grain 
 into the storehouses of the Heavenly Father, while ster¬ 
 ile and poisonous plants will be thrown into the flames 
 of the furnace.* 
 
 A general judgment opened the series of ages ; a gen¬ 
 eral judgment will take place to close it. In the last as 
 in the first we shall take part in the action of God, and 
 rays of His glory will be reflected from us. 
 
 The signs preceding the great day will be our work. 
 To commence to punish men by their own perversity, all 
 we shall have to do is to leave them to the free scope of 
 their passions. Egotism, hate, perfidy, violence, perse¬ 
 cution, will soon have made the earth a sojourn of 
 horror. • 
 
 Physical disorder will be coupled with disorder of 
 morals. It will take on such rapid development, it will 
 attain such proportions, that soon the last man will have 
 disappeared, and there will not remain on the surface of 
 the earth a single living being. 
 
 *St. Matth., c. 13, v. 30. 
 
170 
 
 MEMOIRS OF A SERAPH. 
 
 An universal conflagration will forthwith reduce every¬ 
 thing to ashes. 
 
 After a marked delay, w’e shall give the great signal 
 of resurrection. We shall give that great call which all 
 will hear and none will fail to heed: u Arise, ye dead, 
 and come to judgment.” 
 
 By our ministry is immediately gathered the dust that 
 was formerly the bodies of men, and the face of the 
 globe disappears for the multitude of generations reas¬ 
 sembled.* 
 
 Heaven and hell open. From one side and from the 
 other fly, like clouds, the souls that are to reanimate 
 these bodies. 
 
 It belongs to divine power and to divine justice to 
 operate this new union of bodies and souls, which ex¬ 
 ceeds, like the first, the power of all creatures.f 
 
 In the midst of space, where are moving only the ex¬ 
 tinguished stars, appears all at once a throne borne by 
 the Angels, and upon the throne a Judge, a God, Jesus 
 Christ. 
 
 Armed with His Cross, He comes in His power and 
 majesty to preside over the last assizes of the human 
 race. “Come, My Angels, join Me in My sovereignty, 
 and with Me judge the universe. Before you I will ac¬ 
 knowledge him who confesseddne, and I will be ashamed 
 of him who was ashamed of Me4 Bet the faithful sheep 
 be on the right; on the left the impure goats! ” || 
 
 * The gathering of the ashes and their preparation to repair the human body: 
 for this God will use the ministry of the angels. (St, Thomas, q. 78, art. 3.) 
 
 f As the soul is created immediately by God, so will it be immediately united 
 with the body by God, without any co-operation on the part of the angels. 
 (Ibid.) 
 
 J St. Luke, c. 12, v. 8, 9. 
 
 || St. Matth., c. 25, v. 33. 
 
MEMOIRS OF A SERAPH . 
 
 171 
 
 Reechoing his voice, we repeat: “The faithful sheep 
 to the right; the impure goats to the left!” and we at 
 once make the great separation.* 
 
 “ Slaves of vice and of passion, to the left ! Hateful 
 hearts and full of gall, rapacious and unjust souls, to the 
 left! Obstinate heretics, proud philosophers, impious 
 blasphemers, cowardly Christians, to the left! Ye that 
 corrupted and gave scandal, persecutors of innocence and 
 of virtue, to the left! To the left, traitorous Judases, 
 hypocrital Caiaphases, impure Herods, cowardly Pilâtes 
 of all time ! 
 
 “But ye, 0 innocent souls! who preserved spotless 
 the robe of holy baptism, and ye, 0 repentant souls ! 
 who washed away the stains of your garments in the 
 Blood of the Lamb, to the right of Jesus Christ! And 
 ye, guardian spirits of your virtuous children, faithful 
 parents, with them to the right! Heroic mother of the 
 Maccabees, with your seven brilliant martyrs, to the right! 
 To the right, martyrs of purity, martyrs of faith, mar¬ 
 tyrs of good example, martyrs of all holy laws, with 
 your noble wounds shining like jewels! ” 
 
 The separation completed, a ray of divine light de¬ 
 scends to the very depth of each conscience, and shows 
 it to every eye. Glorious revelation for the just! hum¬ 
 bling confusion for the sinner! 
 
 All understand it at this moment: the end God has in 
 view is to confirm in the most striking manner the sen¬ 
 tence pronounced upon each one at the particular judg¬ 
 ment, to justify the conduct of His Providence in the 
 government of the world. 
 
 Thousands of intelligent creatures have condemned 
 
 Matth., c. 13, v. 49. 
 
172 
 
 MEMOIRS OF A SERAPH. 
 
 His wisdom, and have seemed to prevail over Him. In¬ 
 stead of confounding them, He has been silent. He has 
 been silent, but with the intention of one day breaking 
 that long silence, of splendidly manifesting His glory 
 and the shame of His enemies. 
 
 Every creature, in going to take its place for eternity, 
 must be able to say: “Thou art truly just, Almighty 
 God, and all Thy judgments are equitable.” 
 
 The Sovereign Judge rests His eye upon the elect, 
 and says to them: 
 
 “Come now, Blessed of My Father, possess the king¬ 
 dom prepared for you from the beginning of the world.” 
 
 And, turning toward the reprobate, He adds: 
 
 “Depart, accursed; go into eternal fire prepared for 
 the devil and his angels.”* 
 
 Following the Lamb and the Cross, the elect and the 
 Angels mount up in glory'. 
 
 Through the yawning earth, the damned men and de¬ 
 mons go down into the abyss. 
 
 The city of good and the city of evil will no longer 
 be in strife. They will never be again in mutual rela¬ 
 tion. An impassable chaos divides them.f 
 
 Our work is accomplished. Up to the present we 
 have been the instruments of justice and of mercy. We 
 are to-day the witnesses of the eternal triumph of the 
 one and of the other. 
 
 Without being aware of the day nor the hour when 
 these imposing scenes will begin, we know the great part 
 we shall have in them. 
 
 *St. Matth., c. 25, v. 34, 41. 
 f St. Luke, c. 16, v. 26. 
 
MEMOIRS OF A SERAPB. 
 
 173 
 
 XIX. 
 
 BETWEEN HEAVEN AND HELL. , 
 
 At the moment of the flight of the elect heavenward, 
 and of the fall of the reprobate into hell, numerous Angels 
 remained there, looking forth from glory. What object 
 is it fixes their attention ? what mission remains to be ful¬ 
 filled ? 
 
 See those souls with countenance impressed with sweet 
 joy, of look veiled with modesty, of confident bearing. 
 Having come to judgment they have remained in the 
 space left free by the great separation. Their Angels 
 are going to conduct them to the place of their eternal 
 residence. 
 
 For the Angels who are all glorified or damned there 
 are but two places of sojourn in eternity. For souls 
 there are three.* 
 
 In an intermediary city will be the souls who during 
 their earthly life committed no grievous fault, but who 
 died in original sin. There will be the millions and mil¬ 
 lions of little children carried off prematurely before re¬ 
 ceiving the baptism of regeneration. 
 
 In these souls no ray from on high shines ; they do not 
 see the face of God; they do not enjoy celestial beati¬ 
 tude ; they possess neither grace nor glory ; they are 
 not in the supernatural order. 
 
 * By divine justice heaven is allotted to the saints, hell to the wicked, the 
 earth to children dying in original sin. (Corn, a Lapide, on St. Peter, 2 ep., c. 3, 
 v. 13.) 
 
174 
 
 MEMOIRS OF A SERAPE. 
 
 And nevertheless they suffer no pain ; they are not 
 tormented by any apprehension; they have the assur¬ 
 ance that there will never be anything in common be¬ 
 tween them and the damned. 
 
 In seeing the happiness of the elect, they are not sad¬ 
 dened ; they know that if they are deprived of it, it is 
 not through their fault, nor by the violation of any right 
 due them. In the perfect candor of their spirit, they 
 pay homage to divine equity. 
 
 They too have undergone their judgment. Objects at 
 the same time of justice and of mercy, they adore the 
 sentence that excludes them from heaven without con¬ 
 demning them to hell. 
 
 In the universal restoration they have received great 
 favors. Their intelligence, their will, their imagination, 
 their heart, all their faculties, even their bodies and their 
 senses, have been raised to a high degree of perfection. 
 
 They can now admire and taste in a more vivid way 
 the beauty and the excellence they admire in creation. 
 They know God and love Him with a natural love as 
 their Author. They thank Him for having created them 
 and for having preserved them from sin and from damna¬ 
 tion. 
 
 They love the elect, and, among the elect, those espec¬ 
 ially who have been their relations ; they love the Angels 
 and are grateful to them for their good offices. 
 
 United in a friendly and cordial manner in one society, 
 they will live a sweet tranquil life, full of charm, and 
 will enjoy a very great natural happiness. 
 
 God will not then have created uselessly, and uselessly 
 placed in the universe this multitude of souls of little chil¬ 
 dren. Far from remaining inactive, these souls, on the 
 
MEMOIRS OF A SERAPH. 
 
 175 
 
 contrary, will be full of life and action, and will not 
 cease to praise the Author of their natural beatitude. * 
 
 The Angels, without manifesting themselves to them in 
 their state of glory, will lead them to the place of their 
 definite sojourn, will often visit them there to entertain 
 themselves with them speaking of the divine beauty and 
 goodness. 
 
 This sojourn will be the terrestrial globe. It is there 
 that at the sight of the sun, the stars, the firmament, the 
 rivers, the mountains, the seas, space, and of all regene¬ 
 rated nature, they will feel themselves constantly excited 
 to raise their thoughts to the Creator, and bless His 
 name.f 
 
 * Lessius, on the Divine Attributes , 1. 13, c. 23. A long and beautiful thesis 
 which is thus summed up by Cornelius a Lapide: Lessius, from St. Thomas, 
 Seotus, Marsilius, De Soto, and other scholastics, teaches that these infants will 
 appear in the general judgment, will receive the pain of loss, but will be per¬ 
 fected in their intellect, will, and other natural faculties, so that, content and 
 happy, they may live for all eternity in concord and unity, love and praise God, 
 because He preserved them from sin and from hell, and adorned them with such 
 great gilts of nature that they can contemplate created things, and especially 
 the excellence of their soul as well as that of the angels, and thence admire and 
 glorify the Creator; for otherwise they would be eternally idle. For it is not to 
 be believed that God wills so many millions of souls to be always in idleness, 
 and as if in vain in the world. For if, as doctors everywheie teach, these in¬ 
 fants, God so providing, do not feel grief at the loss of the kingdom of heaven, 
 because they did not lose it through their fault; why should not we believe that 
 in the common restoration of the whole world, they are to be made perfect in 
 the natural order, so as to know, love, and praise God, and so live a quiet and 
 happy life? Thus Lessius; and he confirms wliat he says with many reasons. 
 
 f What place is belter fitted for these infants than the earth? For they will 
 be able to behold and contemplate on it the sun, the heavens, the stars, the sea, 
 and all other objects, and by means of these love and praise God. (Corn, a 
 Lapide on St. Peter, 2 Ep., c. 3.) 
 
176 
 
 MEMOIRS OF A SERAPH. 
 
 
 xx. 
 
 THE ONE CITY. 
 
 When good and evil will have seen their long strife 
 close, and their eternal separation accomplished, the elect 
 and the Angels will form but one city.* 
 
 Souls will be incorporated into the nine choirs, or 
 rather the nine choirs will be incorporated into the mys¬ 
 tical body formed by Jesus Christ, by means of souls. 
 By reason of the dignity of its Head, this body is above 
 all the choirs of heaven united.f 
 
 The definitive constitution of the holy city depending 
 on the free disposition of grace, and on the free cooperation 
 of the human will, it is not yet fully known to us. Each 
 day will bring its revelation till the end. 
 
 We know, however, that the Mother of God will keep, 
 in glory, the rank she received on her reaching it, and 
 that she will always be immeasurably raised above the 
 Angels and men. 
 
 Lucifer, being the most elevated of pure spirits by na¬ 
 ture, would have been the highest in glory had he re¬ 
 mained faithful. Lucifer having fallen, will the highest 
 place be held by an Angel or by a soul ? Neither An¬ 
 gels nor men will know this before the last day. It will 
 
 ♦There will not be two cities of men and of the Angels, but one. (St. Aug., 
 City of God, 1.12, c. 1.) Both will be one by eternal fellowship. (Id., Enchirid¬ 
 ion, c. 56.) 
 
 t Bossuet, Letters. 
 
MEMOIRS OF A SERAPH. 177 
 
 belong to that creature that, after Mary, has most loved 
 God.* 
 
 There will be souls equal, nay superior, in merit to the 
 Angels of various grades. The Angels performed in the 
 day of their trials, acts very perfect ; but they had but 
 an instant to merit. Human souls have sometimes long 
 years of faithful service, and can multiply, without ceas¬ 
 ing, their meritorious acts.f 
 
 There are souls worthy of glory, though inferior to 
 the lowest of the Angels. Such are the souls of little 
 infants that died with only the grace of baptism. These 
 souls will come next to the ninth choir, of which they 
 may be regarded as the complement.^ 
 
 From the glorious city there goes up to God ever the 
 hymn of thanksgiving. 
 
 Thanksgiving from the Angels for that rich nature, that 
 abundance of grace, that weight of glory they received 
 of divine goodness ; for their part in divine Providence 
 and their concurrence in the work of man’s salvation; 
 for those sweet relations which it was given them to con¬ 
 tract with souls in guiding them in the road to heaven. 
 
 Thanksgiving of souls for their creation, their redemp¬ 
 tion, their justification. Creatures dead, given back to 
 life by the virtue of the Precious Blood; dead again, 
 
 * Whether some men are to be happier than all the Angels, is uncertain, nor* 
 can it be affirmed with foundation, although neither can it with any greater 
 foundation be denied. (Suarez, 1. 1, c. 14, n. 19.) 
 
 f By the gift of grace men can merit so great glory that they equal the Angels, 
 according to each grade of the Angels. (St. Thomas, 1, q. 108, art. 8.) Man, 
 made of vde clay, while he overcomes earthly taint, while he breaks the stimu¬ 
 lus of blood, while he triumphs over the passions of the flesh, surpasses the 
 Angels by merit, but not by nature. (St. Chrysologus, Serm. 119.) 
 
 t Many are inferior in glory to all the Angels, as is manifest in infants that 
 die in the state of grace. These can be said to either constitute a new order, or 
 to be aggregated to the lowest order of Angels. (Suarez, 1.1, c. 14, n. 19.) 
 
I 
 
 / 
 
 178 MEMOIRS OF A SERAPH. 
 
 dead a thousand times, always resuscitated, always par¬ 
 doned ! What souvenirs ! what impressions ! To have 
 deserved so many times hell, and to see oneself in the 
 glory of heaven! Eternally will they sing the mercies 
 of the Lord! 
 
 God is all in all, and in all God loves as He is loved ; 
 hut this unity of principle in the life of glory does not 
 interfere with the particular intimate relations of souls 
 and of Angels. 
 
 Time has prepared for eternity the most delightful re¬ 
 lations and unions. All souls have received from the 
 Angels great benefits. They owe to them, after God, 
 their salvation. In distributing their parts on earth, God 
 had in mind to prepare and bring on this mutual cordial¬ 
 ity. It was always in His designs. 
 
 In heaven, each soul recognizes his benefactor and is 
 recognized by him. The ministry of the benefactor is 
 ended, as far as regards salvation, but not in what re¬ 
 gards increase of glory. And the gratitude of the soul 
 for the one and the other benefit will never have an end.* 
 
 On earth, how restricted are the relations of man! 
 Unknown by those who preceded him, and by those who 
 will follow him, he is isolated even in the midst of his 
 contemporaries. 
 
 The relations too were, besides, cold, superficial, with¬ 
 out intimacy, without true interest. Where are the 
 spirits and the human hearts that find their delight in 
 mutual communication ? 
 
 Among the Angels from the first instant and for ever, 
 
 * Although after the day of judgment men are no longer to be led to salvation 
 by the ministry of Angels, still those who have already their salvation, will 
 have some illumination from the offices of the Angels. (St. Thomas, 1, q. 108, 
 art. 8.) 
 

 — ■ 
 
 
 , 
 
 ' 
 
 
 I 
 
 MEMOIRS OF A SERAPH. 179 
 
 each had relations with all ; relations that were constant, 
 cordial, full of affection, unreserved, perfect. 
 
 Union is brought about by unity of destiny. In the 
 Angels and in men there is the same vision, the same 
 love, the same delight, the same eternity. 
 
 Through that variety of hierarchies and of choirs, we 
 shall see another variety, ravishing too, that of the Pa¬ 
 triarchs, of the Prophets, of the Apostles, of Martyrs, 
 of Doctors, of Confessors, of Virgins, of innocent souls, 
 of repentant souls, of souls of old men or of infants, all 
 beautiful to-day, all smiling and brilliant with youth. 
 
 Among all these dwellers in the same country, who 
 have arrived from exile, recognizing each other and lov¬ 
 ing each other, will be told without end the marvels of' 
 divine goodness, and there will be heard harmonious 
 chants of thanksgiving ^.ver beginning anew. 
 
BOOK THE EIGHTH. 
 
 RELATIONS OF THE ANGELS WITH THE 
 MATERIAL WORLD. 
 
 ^ I 
 
 THE SONG OF THE MORN. 
 
 Stars of the morn, we had risen at the dawn to assist 
 at the first work of divine wisdom, and begin the canticle 
 of admiration, in which every creature will soon take 
 part.* 
 
 Eldest sons of God, we were up before the awakening 
 of man ; we had undergone one trial, the beatific light 
 penetrated us and clothed us, when the magnificent evo¬ 
 lutions of the six days commenced. 
 
 It was given us to see, under divine action, chaos be¬ 
 come animated, illumed, rise to magnificent proportions, 
 change itself into this beautiful universe. 
 
 Thanks be to Thee, 0 Lord! for having made us assist 
 at this unique spectacle, to have made us take part in 
 Thy works, inviting us to celebrate them with Thee ! 
 
 The first object of our admiration in matter is its crea¬ 
 tion. To God the creation of spirits and that of bodies 
 is equally facile. In the Angel and in the atom, infinite 
 
 * Job, c. 38, y. 7. 
 
 ( 180 ) 
 
MEMOIRS OF A SERAPH. 
 
 181 
 
 power acts without effort. God wills: spirit and body, 
 everything exists.* 
 
 Still, if one of these creations ought to appear to us 
 more surprising, it would be that of the atom. When 
 spirit produces spirit, there is mystery ; but there is pre¬ 
 served analogy between effect and cause. But when 
 spirit produces matter, all analogy disappears, and the 
 mystery is shrouded in new darkness. 
 
 Our eyes opened on the mass of confused elements, 
 and at the view of the Spirit of God brooding over the 
 waters and giving them fecundity, we prostrated our¬ 
 selves in adoration. 
 
 At the opening of every new day, bringing its own 
 wonders, at the appearance of light, of the firmament, 
 of the waters, of the earth, of the stavs, of animals, we 
 were thrilled with joy, and we reechoed the word of ap¬ 
 probation cast by the voice of the Infinite upon the 
 bosom of the infinite.! 
 
 But when God, to fix our attention, had said to us: 
 “Let us make man to our image and likeness;” when 
 He had made us assist at the production of His last and 
 most beautiful masterpiece; when we saw rise before us 
 that being like to none other, formed of body and soul, 
 invested with universal royalty over animals and plants, 
 our admiration had no limit. 
 
 Our acclamations recomménced, and we reechoed with 
 new transports the divine word.J 
 
 *He created Angels in heaven, little worms on earth; nor was Ee greater in 
 those, nor less in these. (St. Aug.) 
 
 f Gen., c. 1. Seized with astonishment at what they saw, at each thing made 
 they applauded the Maker with joyous acclamations. (St. Basil of Seleucia.) 
 
 JGen., c. 1., v. 31. 
 
182 
 
 MEMOIRS OF A SERAPH. 
 
 Passing through His hands after creation, matter with¬ 
 out form received from God regularity, beauty, harmony. 
 
 The universe, brilliant, full of life, full of grace, has 
 just received its crowning honor. It is complete, perfect. 
 Behold it beginning to poise itself in space before the 
 throne of Divine 
 gold.* 
 
 To us belongs the honor of keeping in that censer the 
 fire of our ardor, casting into it the incense of our praise, 
 to give it the movement of our hearts, to accompany its 
 oscillations with the beautiful words the Church will use 
 one day: 
 
 “ Glory be to the Father, to the Son, and the Holy 
 Ghost.” 
 
 These first outbursts of admiration and of îove, at the 
 successive apparition of the masterpieces of the universe, 
 were our song of the morn. 
 
 It is sometimes given to men who do not know the 
 truth, to have a presentiment of it. 
 
 After having put the last touch to this work, a philoso¬ 
 pher tells us, the Divine Architect seeing a prophet in 
 admiration, asked of him if, in his opinion, some new 
 creation was wanting to render it perfect. 
 
 “No,” replied the prophet, “I see nothing wanting; 
 all in the universe seems to me complete and perfect. 
 
 “ But I would, as I look upon the work, wish to have 
 now a spectator with a mission to tell of it. To simply 
 recount its wonders would be the most beautiful and har¬ 
 monious music in praise of the Author.” 
 
 Majesty, like an immense censer of 
 
 * The Angels were stupefied at the very sight when they beheld the multitude, 
 beauty, order, utility, variety, ornament, splendor, agreement, and all other 
 things which they see better than we. (St. J. Chrysostom.) 
 
MEMOIRS OF A SERAPH. 183 
 
 Pleased with the answer, God created forthwith the 
 harmonious and musical race of sacred poets. 
 
 In recognizing the necessity of a spectator charged 
 with celebrating the divine work, the philosopher gave 
 proof of intelligence ; hut in supposing that to send a 
 spectator God had awaited the advice of one of His 
 prophets, he erred. 
 
 From the beginning, coëval with His work, God created 
 musicians and singers charged to celebrate its grandeur. 
 Are not the Angels a race by excellence, harmonious and 
 musical ?* 
 
 * Philo, De PJautatione Noë. 
 
184 
 
 IL 
 
 FULL KNOWLEDGE. 
 
 His work terminated, the Lord enters upon a mysteri¬ 
 ous repose, and gives us the example of contemplation. 
 
 By leading man, in our turn, to the contemplation of 
 the universe, we shall teach him to discover the traces of 
 the hand of God, and to rise from the work to the Au¬ 
 thor of it.* 
 
 Everything in this mysterious universe is known to 
 us, everything there is for us the subject of inexhausti¬ 
 ble admiration. 
 
 Our ear3 are open to millions of voices of earth and 
 of heaven, and the least murmur is as clearly perceptible 
 as the loudest sound. 
 
 Nothing intercepts the interior rays of supernatural 
 light that illume us. In this light the world appears to 
 us as an atom, and an atom as a world. 
 
 The universe offers us two abysses equally mysterious : 
 an abyss of grandeur and an abyss of littleness.f 
 
 What an abyss of grandeur in the reunion ' of these 
 spheres sown in the bosom of space ! 
 
 The sun is the centre of a system which undergoes his 
 influence and obeys him. Beyond the solar system, a 
 
 *Man is aided by the Angel that he may more perfectly arrive at thp knowl¬ 
 edge of God through creatures. (St. Thomas, ], q. Ill, art. 1.) 
 
 fThe super-celestial spirit, by the nearness of his nature alone and by its vi¬ 
 vacity, is able to seize the greatest truths, and penetrate the most secret. (St. 
 Bernard, Serm. 3, on the Canticles.) 
 
MEMOIRS OF A SERAPH. 
 
 185 
 
 subject of interminable study, the eye of the man of 
 science perceives luminous points at such a distance that 
 it would be tempted to take them for brilliant dust. Each 
 of these points is the centre of another system like to 
 the first, or vaster still. 
 
 Let man take the most powerful instruments of his in¬ 
 vention ; let him augment the range of sight ten-fold, an 
 hundred-fold, a million times. Beyond this luminous 
 veil, he will see spring forth points not less luminous, 
 with nothing that reveals a common centre. 
 
 And all this but feeble dust, a light atom, compared 
 with what is beyond, with what he will never see. The 
 look of man scarce reaches the border of this immense 
 and unfathomable ocean. Inaccessible to him will ever 
 be 
 
 The deserts of space and the measureless plain, 
 
 Where worlds on worlds are heaped again. 
 
 Overwhelmed by so much grandeur, let him turn to the 
 opposite part of creation ; let his eye penetrate into this 
 abyss of littleness : his admiration will not be less great, 
 nor his insufficiency less evidenced. 
 
 The three kingdoms of nature open to him a way with¬ 
 out limit in the gradual descent to what he calls the in¬ 
 finitely small. 
 
 A particle of gold, extended by his art into a long 
 thread, permits him to calculate that it is divisible into an 
 infinity of yet smaller particles. 
 
 The perfume of a flower, carried incessantly by the 
 wind and always persisting, announces the incalculable 
 number of molecules that come from its calyx. 
 
 Animalcules living in a drop of water are counted by 
 milliards ; and at the farthest point of littleness which it 
 
186 
 
 MEMOIRS OF A SERAPH. 
 
 can reach, the science of man yet sees through it a new 
 world of animated beings smaller and smaller, reproduc¬ 
 ing and propagating themselves. 
 
 Where will this descending progress stop ? What may 
 be, after this view and these data, the total number of 
 beings organized or not in the universe ? 
 
 Above as below, in the star as in the atom, in the re¬ 
 lations of the infinitely small to the infinitely great, in 
 the secret bonds that unite material beings and constitute 
 them'in one only and harmonious unity, abyss, abyss un¬ 
 fathomable for man. 
 
 Now this double abyss is clear to us. Our intelligence 
 grasps equally the depth and sees the limits. Our look 
 dominates the assemblage of worlds, and takes in the 
 least detail. It ranges from one globe to another, and 
 goes down into the very heart of nature to lay hold of 
 the most hidden laws. , 
 
 We know the essence, the qualities, the affinities, all 
 the properties of matter. We follow its perpetual move¬ 
 ment and continual transformations. We know what 
 under our hands will be produced by contact, by separa¬ 
 tion, by combination of particles the most attenuated ; 
 what wonders of force, of velocity, of color, of perfume, 
 of harmony, of form, we can obtain of the most subtle 
 elements. In us is constantly fulfilled the desire which 
 man is ever impotent to attain to: we know the causes.* 
 
 In a word, nothing escapes us ; our view embraces all 
 the scale of creation, and we can enjoy all the perfection 
 of the divine work. 
 
 I low much power the little man knows has in detach¬ 
 ing him from the earth and in calling him to higher as- 
 
 * Happy who the causes of things could know. (Virgil, Georg. 1, 2, v. 4‘JO.) 
 
MEMOIRS OF A SERAPH. 
 
 187 
 
 pirations ! That soul had felt the influence of these in¬ 
 comparable beauties, who in the midst of paganism cried 
 out: 
 
 “While I consider all these stars with their distances, 
 their dimensions, their brilliancy, and I strive to rise to 
 their grandeur by thought, and take part in their mag¬ 
 nificent play; while my eyes insatiable gazing on this 
 spectacle, remain there by day, and go thither by night; 
 while I am beside myself with sucli delight, of what im¬ 
 port to me what I trample under foot?”* 
 
 i 
 
 * What is it to me what I trample under foot? (Seneca, Consolations, to Al¬ 
 binos, c. 9.) 
 
 f 
 
188 
 
 MÈMOIRS OF A SERAPH. 
 
 v 
 
 THE UNIVERSAL MOTORS. 
 
 At the time God made us assist at the formation of 
 the universe, He entrusted to us its guidance and gov¬ 
 ernment.* 
 
 Applying to material things the vigor of our will, we 
 regulate the force which they received from the Creator. 
 We, by this, produce those movements, sometimes gran¬ 
 diose, sometimes imperceptible, always harmonious, the 
 fixed rules of which repose in the divine will.f 
 
 Movements of solar worlds, that go on separating, ap¬ 
 proaching, balancing, describing delicate curves, immense, 
 which are made on the very limits of creation and border 
 on the infinite. 
 
 Movements of atoms that play in the ray of the sun 
 or in a drop of water, and which are not less varied nor 
 less harmonious. 
 
 All these movements united form the life w T e give the 
 whole. 
 
 * When God laid the first foundation of this beautiful mass, that all might go 
 on under guides of His, He begat ministers of His kingdom, although He Him¬ 
 self oversaw the whole. (Seneca, in Lactantius, 1.1, c. 4.) 
 
 f All things corporeal are ruled by Angels ; and this is not only laid down by 
 holy Doctors, but also by all philosophers, who declare that incorporeal sub¬ 
 stances exist. (St. Thomas, 1, q. 110, Art. 1.) The Fathers of the Church are 
 unanimous, as St. Thomas says, in teaching that God governs the world, even 
 the material world, by the ministry of Angels. St. Justin, Athenagoras, Theo- 
 doretus, Clement of Alexandria, St. Gregory Nazianzen, Origen, Eusebius of 
 Cesarea, St. Jerome, St. Augustin, St. Hilary, St. Ambrose, St. J. Chrysostom, St. 
 Cyril, St. Gregory the Great, use identical language on this point. (Theologia 
 Claromentensis, on the Angels , c. 4, art. 4.) 
 
189 
 
 MEMOIRS OF A SERAPH. 
 
 V N , f 
 
 The great and beautiful laws human genius has grasped 
 without being able to give the name of the immediate 
 executor, are the divine will done by angelic wills. 
 
 They form the programme traced us for the mainte¬ 
 nance of universal order.* Attractions, repulsions, in¬ 
 finite movements, order always, order everywhere : this 
 is what we know how to draw from the properties of 
 bodies; this is our work.f 
 
 Principle unique, synthesis of a wonderful simplicity : 
 as many inaccessible secrets, the knowledge of which is 
 reserved to us. 
 
 From the low region of the little world he inhabits, 
 man seizes but in part our action, and never can raise 
 himself to the level of the whole. 
 
 We applaud his efforts, and rejoice in his discoveries. 
 
 In the learned and pious solitude he had made for 
 himself, we stood around that genius as great as modest, 
 that humble priest of Jesus Christ, who was the first to 
 recognize the movement of the earth and of all the planets 
 around the sun.J 
 
 We were present and attentive when another genius 
 succeeded in formulating the laws of this movement. We 
 
 * The Angels are the rulers of this world, presiding over the elements, moving 
 the heavens, and the ministers of Divine Providence with regard to bodies, 
 both celestial and elementary. (Vivien, Angel.) 
 
 f “ Cohesive force, force of affinity, force of attraction: but what is a force ? 
 We know nothing about that.” (Arago, Lessons at the Observatory.) None of 
 the great geniuses of whom science is proud, has pretended that force, the 
 cause of universal movement, is a property of the bodies themselves, and can¬ 
 not be attributed to a principle which is immaterial. Between the beautiful 
 thesis of the holy Doctors, and the data of science, no incompatibility could be 
 found. “ It remains therefore that the motion of the stars is voluntary. Who¬ 
 soever sees them, should he deny there are gods, not only would he speak tin- 
 learnedly but impiously.” (Cicero, on the Nature of the Gods.) 
 
 J Copernicus. 
 
190 
 
 MEMOIRS OF A SERAPH. 
 
 saw him fall on his knees, thank God, and admire the 
 patience the Sovereign Author had had in waiting six 
 thousand years to find among men a contemplator of His 
 works.* Among the Angels God had had from the be¬ 
 ginning innumerable contemplators. 
 
 At last we saw appear him who was to discover the 
 generating principle of these laws of the universe. 
 Greater than all those who had precfeded him, he was not 
 to be less modest. We gathered the words that escaped 
 from his soul, at the moment he gave to his contempor¬ 
 aries and to history his beautiful discoveries: 
 
 “ I know not what the world will think of my labors ; 
 for myself, it seems to me I have only been a child play¬ 
 ing on the border of the sea, finding now a pebble more 
 polished, and now a shell more pleasingly variegated, 
 while the ocean of truth spread itself before me unex¬ 
 plored.” f ' 
 
 By these movements, so varied in their grandeur, their 
 direction, their form, their rapidity, we measure time. 
 
 The movements, in fact, are not a simple and monoto¬ 
 nous repetition of the same effects by the same cause. 
 The years, the hours, the least instants, bring their mod¬ 
 ifications. 
 
 Among the inferior globes, some accomplish their revo¬ 
 lutions in some months, others in some years ; but domi¬ 
 nated and carried forward by more powerful globes, they 
 take part in movements of vaster proportion and of longer 
 duration. 
 
 The sun with the planets of his sphere of activity, 
 moves around another sun, which is coordinated to a still 
 
 * Kepler, 
 f Newton. 
 
MEMOIRS OF A SERAPH. 
 
 191 
 
 higher sun, and so on to a fixed centre known only to 
 us.* The combination is universal, the mechanism of 
 perfect unity. 
 
 When the system of worlds will have completed the 
 first time its career, when each world will have been 
 brought back to its point of departure, then only will the 
 great year, the absolute year, close. 
 
 Order, immense and perfect, produced by us in execu¬ 
 tion of the divine behests! 
 
 Vast field open to our zeal, having no limits but those 
 of creation, extending from the gates of heaven to the 
 threshold of hell ! 
 
 Our action is always so in keeping with the nature, 
 the dimensions, the situation of each planet, that it seems 
 to come from the planet itself. 
 
 Human reason, deprived of the aid of faith, seized 
 upon these movements one day, contemplated them, was 
 by them carried away. It recognized an order of which 
 it could not give the credit to blind matter, and cried out : 
 “Yes, the movement of the stars is a movement that 
 comes from a will! ”f This movement, in fact, is volun¬ 
 tary, and doubly so, for it proceeds from the will of God 
 who ordains, and from the will of the Angels that exe¬ 
 cute. 
 
 One day that same reason had an illumination more 
 lively still. Transported all at once to the midst of the 
 firmament, it is overcome by the magnificence that sur- 
 
 * The sun is only an imperceptible planet in relation with another sun around 
 which it revolves, and this other sun is without doubt itself carried into space, 
 without our being able to assign a fixed centre around which all these revolu¬ 
 tions are accomplished. (Pouillet, Experimental Physics and Meteorology .) 
 
 f It remains that the motion of the stars depends on a will. (Cicero, on the 
 Nature of the Gods.) 
 
192 
 
 MEMOIRS OF A SERAPH. 
 
 rounds it, by the harmony of a force and of a gentleness 
 that are incomparable. It recognizes the celestial music 
 of the spheres in their various movements. It distin¬ 
 guishes the sharp sounds of those that have a more rapid 
 movement from the low notes of those the movement 
 of which is more slow. 
 
 Men who have imitated these sounds by their instru¬ 
 ments, or by voice, and have sung the glories of the Cre¬ 
 ator, have opened to themselves those brilliant heights. 
 
 But the common race of mortals, of ear dulled by in¬ 
 ferior sounds, seizes neither the grandiose harmony of 
 the spheres, nor the ravishing music of atoms.* 
 
 Beautiful picture, honoring the intelligence that gave 
 birth to it, but in which faith will see realities more beau¬ 
 tiful still. 
 
 * While I was gazing stupefied on these things, as soon as I came to myself, I 
 said: “ What is this? What is the great and sweet resonance which fills my 
 ears?” It is, said he, that which, made up of unequal intervals, yet distinct 
 in due proportion, is caused by the impulse and movement of the orbs; which 
 tempering the acute with the grave in an equable manner produces varied con¬ 
 cert: for movement could not be brought about with so great silence. By imi¬ 
 tating this with strings and song, learned men have opened to themselves a 
 return to this place: just as others, who with excellent talent have cultivated 
 during life divine studies. (Cicero, The Republic, 1. 6, c. 11.) 
 
MEMOIRS OF A SERAPH, 
 
 193 
 
 IV. 
 
 THE LIFE OF THE EARTH. 
 
 * r 
 
 By directing the stars in their respective paths traced 
 out to them, we bring on the seasons, each in its time. 
 We distribute freshness to spring, heat to summer, its 
 treasures to autumn, its frosts to winter. 
 
 Air, water, fire, earth, fluids, all the elements, are in 
 our hands, docile agents with which we produce wonder¬ 
 ful effects. We prepare tempests and storms in the air. 
 We direct their travel, measure their violence, chain their 
 fury, cause serenity to follow mists. We command the 
 winds to blow, the streams to course, the dew to cool the 
 surface of the earth. 
 
 We preside over the blooming of flowers, the growth 
 of trees, the germinating of grain. In each blade we lay 
 the manna, and in the fields, as in the desert, men gather 
 the bread of heaven. The fruits, the meadows, the di¬ 
 verse plants that nourish living beings, are the work of 
 our hands. 
 
 We maintain the life of animals everywhere it pleased 
 God to create them, in the depths of the sea and in the 
 drop of dew, in the thick forest and upon the leaf of the 
 bush, in the seclusion of the valley and on the mountain 
 top. 
 
 We give the bird its ornament, its voice, its gayety; 
 the insect its movements, its lively colors, its destiny ; 
 
194 MEMOIRS OF A SERAPH. 
 
 the lamb its fleece, the ox its strength, the horse its swift¬ 
 ness.* 
 
 Whatever diffuses and preserves on earth order, beauty, 
 movement, comes from our continual action under the con¬ 
 tinued will of God. 
 
 We are the foster-soul of this globe, the interior spirit 
 that moves it, the breath that gives it life. 
 
 This human wisdom has felt beforehand without un¬ 
 derstanding it. Powerless to explain the universal effect 
 which struck it, it imagined a vast soul united to the mass 
 of globes, moving them, illuminating them, preserving in 
 them their life.f 
 
 It is the distorted remembrance of our ministry that is 
 found in the multitude of subordinate divinities with 
 which paganism peopled the universe. 
 
 In fact, did not the pagans believe that, among these 
 divinities, some presided over seasons, over months, over 
 days; others over forests, over fields, over fountains, 
 over rivers, over the sea ; others again over flowers, over 
 trees, over harvests, over flocks ? 
 
 When truth disappeared, error that succeeded it still 
 preserved some glimmer of it. 
 
 We represent in our ministry, as far as simple creatures 
 can, the fertility and the munificence of God. By us is 
 wrought the conservation of life and its transmission 
 through the vicissitudes of time. 
 
 God governs according to His will. Nothing is ac- 
 complished in the universe without an order that has 
 emanated from the court of the invisible King of ages. 
 
 * Angels do not move the heavens to preserve them, but on account of the 
 perpetuity of things capable of being generated by continual succession of 
 generation. (Suarez, 1. 6, c. 19, n. ID.) 
 f Virgil, {The Eneid, 1. 6, vv. 724-732.) 
 
 t 
 
I 
 
 MEMOIRS OF A SERAPH. 195 
 
 But when the will of God decides, it is our will that 
 carries out the decision. 
 
 We are the feet, the hands, the eyes, the intelligence, 
 the heart of God externally. In the physical world, as 
 in the moral, we are His Providence. To honor us, He 
 willed to unite us with Himself, make us take part in His 
 continual action upon the earth.* 
 
 It is for us a matter of indifference whether we govern 
 such a class of beings, or produce such a movement, or 
 execute such an operation. The beauty of each part is 
 not in the brilliancy that attaches to it, but in the perfec 
 tion with which it is carried out. To share the divine 
 sovereignty and munificence is alwa} 7 s great and glorious. 
 
 The universal movement of spirits and of bodies comes 
 then from the same impulse, and, under our immediate 
 action, forms one cadence, one harmony. 
 
 How transporting, in the bosom of the Infinite, this 
 sacred dance of atoms and of worlds, led by pure spirits, 
 under the high direction of the one Chief, who is God ! f 
 
 * If perchance we wish to understand the Angels to he the eyes, the ears, or 
 the hands, or the feet of God, we have the authority of probability. (St. Hilary, 
 on Ps. 129.) 
 
 f The spiritual o-der in concert with the material leads the dance; the pre¬ 
 centor of the heavenly, and at the same time of the terrestrial, rules all to-day 
 in the same house, (at. Theodore the Studite, on the Celestial Choirs.) 
 
196 
 
 MEMOIRS OF A SERAPH. 
 
 Y. 
 
 THE CONCERT OE DAY. 
 
 The Angels know the special end of each creature and 
 the glory it should give the Creator. 
 
 Able interpreters of nature, they know the meaning 
 of every movement, of every sound, of every object. In 
 them everything is knowledge, and all knowledge in them 
 
 is blessed of God. 
 
 ! / 
 
 They read in letters of fire in the azure vault the 
 divine magnificence. The instrument that is to celebrate 
 it does not remain silent; the key-board has found intel¬ 
 ligent hands to give it life.* 
 
 Admiring the wonders without number in creation, we 
 give glory to God for each one of them ; we lend to each 
 creature our intelligence, our will, our heart, to know, 
 love, and bless their Author. 
 
 ’Tis thus the whole material universe becomes an har¬ 
 monious instrument, full of energy and of life, whence is 
 breathed forth a hymn worthy of God.f 
 
 Before evil appeared in the world, when everything 
 there shone with innocence, each touch of the great key¬ 
 board gave the purest note : the instrument of a thou- 
 
 * The beauty of the universe, as if a great poem of an ineffable singer. (St 
 Augustin, Epist. to Marcellinus, 138.) , 
 
 f Thy whole creation ceases not nor fails to praise Thee; nor the spirit ot 
 every man, his face turned to Thee, nor animals nor things corporal by th-i 
 mouth of those that consider them. (St. Aug., Confess , 1. 5, c. 2.) What is the 
 world? ’Tis a lyre giving forth the sweet concert of Divine Providence. (St. 
 Athanasius, Against Idols.) 
 
MEMOIRS OF A SERAPH. 1Q7 
 
 sand voices resounded in perfect accord with the views 
 of the Creator. 
 
 The voice was distinctly heard and understood by in¬ 
 telligent creatures,* which rose from all sides, and ceased 
 not repeating: 
 
 “ Love ! love Him who drew us forth from nothing. It 
 is for you He created us and made us beautiful.” 
 
 At this invitation all the creatures of intelligence re¬ 
 plied by an invitation not less pressing, not less loving. 
 They sang: 
 
 “ Praise, 0 flowers, Him who gave you your pleasing 
 tints, your delightful perfumes. 
 
 “ Praise, ye little birds, Him who wove your silken 
 robes, decked you in brilliant colors, and taught you your 
 gay songs. 
 
 “Praise, ye fish, Him who gave fecundity to the nour¬ 
 ishing waters, made for you invisible retreats in their 
 bosom, made the waves your country, and clad you in 
 your scales of gold. 
 
 “Mysterious harps of the forests, praise Him who 
 sends the breeze to caress the foliage and draw from it a 
 plaintive sigh. ^ 
 
 “Praise, ye fertilizing clouds, Him who sent you, 
 lakes of the air, to freshen the fields of the atmosphere, 
 and to spread yourselves in beneficent rain over the earth. 
 
 “ Praise, ye living fountains, graceful brooks, beauti¬ 
 ful streams, vast rivers, Him who bade you flow, and to 
 repeat, as you go, His adorable name. 
 
 “ Praise, ye deep oceans, Him who made you after 
 His image, established in your bosom immutable tran¬ 
 quillity ; gave you wrath and smiles equally majestic. 
 
 * Wisdom, c. 1, v. 7.. 
 
198 
 
 MEMOIRS OF A SERAPH. 
 
 “Praise, ye mountains, ye hills, ye slopes, Him who 
 raised you up, rounded you, left upon you the impress 
 of His hand. 
 
 “ Praise, 0 earth, 0 sea, 0 beautiful vault of heaven, 
 Him who crowned you with His wonders, and filled you 
 with magnificence. 
 
 “Tell again, 0 burning sun, the ardor of our love; 
 tell, 0 limpid azure, the purity of our hearts ; tell, 0 
 peaceful stars, our adoration; tell, brilliant day, His 
 brightness; speak to us, silent night, of His majesty; 
 graceful cloud, be the incense of our prayers; happy 
 earth, be His footstool and the support of His throne.” 
 
 Everything loves, everything chants, everything adores. 
 Man and angel are united to be the soul and the life of 
 the material world, and to make all creatures take part 
 in the universal concert. By different ways, all our ex¬ 
 terior functions lead, as do our interior sentiments, to 
 praise and song.* 
 
 The ear of the great old man of Patmos was opened 
 one day to the concert which filled two worlds, and he 
 cried : 
 
 “ I have heard the creatures who are in heaven, on 
 earth, and under the earth, and those in the sea; I have 
 heard them all saying : 6 Benediction and honor and glory 
 and power to Him who sitteth on the throne, and to the 
 Lamb, for ever and ever.’”f 
 
 And during the canticle of the day, as during that of 
 the night, God said: “ All is well, perfectly good.” \ 
 
 And the angels, applauding, replied : “All is well, per¬ 
 fectly good.” 
 
 * Given to divine praise. (St. Bernard, on Consideration , 1. 5, c. 4.) 
 f Apoc., c, 5, v. 13. 
 
MEMOIRS OF A SERAPH. 
 
 199 
 
 YI. 
 
 PROFANATION. 
 
 Discordant notes were soon to be heard in the great 
 concert, and interfere with its harmony. 
 
 Material nature has been carried down in the fall of 
 man. It loses the docility it had under our hands ; it 
 gives out false sounds. Without harmony among them¬ 
 selves, creatures no longer unite in the praise of the 
 Creator. 
 
 The world of matter withdraws itself little by little 
 from our action, to give itself over to that of the demons 
 and of wicked men. Good disappears; evil invades all. 
 
 Not being able to fight against God directly, Satan 
 takes indirect ways : he addresses himself to creatures, 
 and seeks to put them in a state of revolt against their 
 Author.* 
 
 The evil spirits penetrate matter, and make their abode 
 there. They make use of creatures^ as instruments to 
 exercise their impiety and malice. 
 
 All matter was to form part of the religion of intelli¬ 
 gent beings. Man, in his worship and festivals, was to 
 sanctify the dust under the most graceful and elevated 
 forms. Art and science were to emulate each other in 
 giving glory to the Creator. Men and Angels were to 
 
 * Since he cannot wage war against God, he adopts another mode of fighting 
 when he incites the creature to rebeliion against the Creator. (Origen, on Jere- 
 mias, Horn. 11.) 
 
200 
 
 MEMOIRS OF A SERAPH. 
 
 animate everything with the breath of piety, and direct 
 everything to its noble end. 
 
 Evil spirits and wicked men have turned everything 
 from its first and natural end. Men dig the earth, ques¬ 
 tion the stars, analyze the elements, to tear from them 
 some testimony against their Author. In their studied 
 works, they call together the sciences to impose upon 
 them the cynical language of violated reason—the crime 
 of impious science, the crime of intelligence, repelling, 
 as did Lucifer’s, mercy and pity. 
 
 Banished faith is soon replaced and avenged by super¬ 
 stition. Wood, stone, gold, the rich metals, are devoted 
 to the worship of idols. They serve only to extend and 
 strengthen the power of demons.* 
 
 Air, water, earth, have become peopled with deceiving 
 phantoms. They are infested with the workings of 
 magic, profaned with impious sacrifices. The imagina¬ 
 tion of man, yielding to malignant influences, has dishon¬ 
 ored even the most brilliant of God’s creatures. It has 
 placed impure divinities not only in every part of the 
 earth, but also in the sun, the stars, the planets, in all 
 the extent of the firmament. Heaven itself has been 
 soiled by ignoble passions. The passions have made of 
 heaven repulsive mire.f 
 
 All creatures, turned thus away from their end, groan 
 at being the slaves of man’s vanity, at seconding the 
 malice of evil spirits, at directing against the Creator a 
 power received to give Him glory. There is no star, no 
 
 * And what is for them a surer pasture than to avert man from thinking of 
 the true Divinity by the marvels of false divination. (Tertulli^n, Apologia, 22.) 
 
 fYou have made heaven a bog. (Ibid.) 
 
 \ 
 
 \ 
 
MEMOIRS OF A SERAPH. 201 
 
 atom, that does not protest, and complain of it to the 
 Sovereign Master.* 
 
 That resounding and all heavenly harp we see given 
 over to the talons of black demons. We hear it vibrate 
 to the breath of criminal passions, give forth sounds of 
 pride, of impiety, of injustice, of cruelty, of vengeance, 
 of lust, of every evil. The instrument of life has be¬ 
 come the instrument of death. The work lives and 
 speaks, to pour out upon its Maker insult and outrage. 
 
 Every crime stains the spot where it was committed. 
 The universe soon appears to us as a tainted work.. We 
 see crime multiply itself on its face, and from all sides 
 we hear ascend plaintive cries. There is groaning, deep, 
 universal, immense ; the groaning of servitude and of the 
 slavery that inanimate nature gives forth.f 
 
 As a delicate artist whose cherished instrument has 
 been treated with violence by barbarous hands, each of 
 us is indignant. May the hour of freedom come, and 
 through us will nature be avenged ! 
 
 Our fingers rarely now touch matter to bend its laws 
 to favor man. From outraging God, it passes easily to 
 the punishment of the guilty. On every side appears 
 
 * A thing calls out for its owner. The earth can justly say to us: I ought not 
 to hear you, but rather swallow you up, since you have not been afraid to aban¬ 
 don the C reator by sinning, and adhere to His enemy, the devil, and serve him. 
 Food and drink could say: You do not deserve nourishment from us, nay, 
 rather that we prepare for you derangement and death : for you have receded 
 by sin from Him, through whom not even the bird is in want. The sun, too : 
 I ought not to shine for your good, but to avenge my Lord, who is the light 
 of light, the source of brightness. Thus also every creature, with unassailable 
 reason, can rise up against us. (St. Anselm, 'Similitudes, c. 101.) 
 
 tRom. c. 8, v. 22. A beautiful prosopopeia of the Apostle! All inanimate 
 creatures anxiously await with great paiu the end of evil. Had they sense, 
 they svould groan as in labor, and that from the beginning of the world and of 
 the fall of man till now. (St. J. Chrysostom.) 
 
202 
 
 MEMOIRS OF A SERAPH. 
 
 the visage of crime ; but on every side too is to be seen 
 the scythe of justice. 
 
 The demons have closed heaven, and marked the earth 
 with roads leading to hell. In the physical as in the 
 moral world, it is their hour and the power of darkness.* 
 
 “Well then, world tainted and profaned, world that 
 dost profit only evil, and serve only Satan, cease to obey 
 pure hands, be no more guided by angels. Covered 
 with infamy, cast thyself loose, through space ; go and 
 be broken to pieces by some one of those suns the light 
 of which thou dost unworthily absorb. May thy dust 
 rise to the globe that sings the goodness of the Creator; 
 may it call on thee to change thy ways and henceforth 
 tell of His justice.” 
 
 Thus would be tempted to act and speak a man of zeal, 
 were he a witness of what we see. But God and His 
 angels have different thoughts. The material world will 
 not be wholly given up to the invasion of evil. Better 
 days will dawn. Behold the era of mercy and of repa¬ 
 ration. 
 
 * St. Luke, c. 22, v. 33. 
 
 • s 
 
 ! 
 
 / . 
 
MEMOIRS OF A SERAPH. 
 
 203 
 
 vn. 
 
 THE DIVINE BAPTISM. 
 
 Having become the theatre of the great scenes of the 
 Redemption, the material world will feel the effects of it. 
 It will share in this universal restoration which is to be 
 wrought in Christ. What nobility and glory will on this 
 account be His ! 
 
 The Divine Word has taken from this world the grains 
 of dust of which He wills to form a body. He asked of 
 it the food to appease His hunger, and the clothing that 
 was to cover His members. He breathed this air, 
 walked on this soil, saw by this light, filled this echo 
 with His voice. He inhabited this world and united 
 himself to it; He made it Ilis cradle, His home, His 
 tomb, His definite sojourn, by the Blessed Eucharist. 
 
 This earth has received His tears ; what shall I say ? 
 it drank His Blood. A great baptism, in which all its 
 stains will be washed away ! By the sacraments thou¬ 
 sands of channels will be opened; signs, perceptible by 
 the senses, material, will produce, by divine power, grace 
 that elevates and transforms the soul. Armed with the 
 Cross and fortified with these treasures, Holy Church, in 
 every part, will carry on with us the war against Satan. 
 
 Water, exorcised and blessed by His hand, no longer 
 gives refuge to the malign spirit; it has received power 
 to put him to flight by a single sprinkle. It blots out 
 the stain of origin, and mingles with the oblation of the 
 
I- 
 
 / 
 
 204 MEMOIRS OF A SERAPH. 
 
 Holy Sacrifice. It purifies, aliments, refreshes, main¬ 
 tains life, both spiritual and material, and thus restores 
 to its pristine destiny. 
 
 The stalk of wheat and the vine, bread and wine, be¬ 
 come the honor of the productions of the earth by their 
 participation in the most august of sacraments, their 
 transubstantiation into the body and blood of the God 
 Redeemer. 
 
 The anointing oil flows to give strength to the athlete 
 at the hour the great struggle begins, as at the moment 
 the final combat takes place. 
 
 Fire si lines in brilliant flames upon the altars, watches 
 in a peaceful lamp in the sanctuary, changes the grain 
 of incense into an odoriferous cloud, becomes every¬ 
 where the symbol of faith, of love, of fervor, of sublime 
 generosity. 
 
 The air, giving echo to eternity, is filled with holy 
 hymns, repeats again powerful words, inspires the infer¬ 
 nal regions with irresistible terror. 
 
 The lying oracles are mute : diabolical possession be¬ 
 comes rare ; superstitions vanish ; the earth is furrowed 
 by pilgrims going to places near to heaven ; the material 
 images of the Virgin and of the Saints see wonders of 
 grace multiplied before them. 
 
 Matter, made holy, is changed into temples, sanctu¬ 
 aries, altars, pious images, sacred symbols. It gives it¬ 
 self over to every art to honor them all, and by the voice 
 of each one tell anew the praises of God. 
 
 If there are still places in the world stained by men, 
 haunted by demons, there are too places of touching 
 souvenir, sanctified by the mysteries of the Incarnate 
 Word, made illustrious by the immolation of the martyr, 
 and become sacred spots of pilgrimage for the angels. 
 
MEMOIRS OF A SERAPH. 
 
 205 
 
 The Redeemer in this way banishes from creation the 
 gods of matter. Air, fire, water, animals, stars, lose 
 their sacrilegious divinity, become again docile under our 
 action. 
 
 At the instant this universal regeneration is accom¬ 
 plished, a strange sound is heard in heaven and in hell: 
 it is the quaking of the throne of Satan, in the heart of 
 matter ; it is the clanking of the chains with which he 
 had bound the world, and which are flying in pieces 
 
 i 
 
206 
 
 MEMOIRS OF A SERAPH. 
 
 Till. 
 
 THE CHARIOT OF GLORY. 
 
 In the immense fleet spread over the boundless and 
 fathomless ocean of the infinite, among those vessels of 
 every form and size, moved by the same wind, there is 
 one the angelic eye discerns, detaching itself as a bril¬ 
 liant point upon the common ground, and bearing the 
 pavilion of honor. 
 
 It is that which carries the great treasures, where the 
 seat of authority is, to which all homage goes, whence 
 come forth the orders, which the movements obey, the 
 centre of all this harmonious unity. 
 
 It is the earth, adorned with the standard of the cross, 
 bearing the treasures of the B. Eucharist, brilliant with 
 the merits of the Redemption, the centre of life, the rea¬ 
 son of the material world. 
 
 Among these suns arid these worlds, poised in space, 
 these burning and brilliant spheres that absorb every¬ 
 thing in their heat and light, and which appear by their 
 weight and mass to dominate the earth. 
 
 To our eyes, it is the earth, the sphere of inferior 
 dimensions, which is the most brilliant, and which exerts 
 a sovereign empire. 
 
 Without it the torch of day, that of night, each of 
 those vast suns, centres of so many systems, would be 
 cold, dull, inactive. 
 
 Since the Incarnate Word touched its dust, and made 
 
MEMOIRS OF A SERAPH. 
 
 207 
 
 Himself one with it, this world is a focus of glory, send¬ 
 ing to the farthest limits of creation the rays that come 
 from its atoms. 
 
 To it, to this sun of suns, belong the most beautiful 
 halo, the richest splendor, the most perfect beauty. 
 
 .The material world is the chariot of divine glory ; the 
 suns are its brilliant wheels ; the days and nights are its 
 movements ; time its march ; the angels are its invisible 
 conductors ; the earth is its seat of gold.* 
 
 This triumphal car goes from eternity to eternity. It 
 carries the Redeemer, and with Him the wonders of His 
 justice, those of His mercy, the mysteries of the Incar¬ 
 nation and of the Blessed Eucharist. 
 
 Millions of millions of spirits are at His right, and 
 millions of millions at His left. All follow Him with 
 their joyous acclamations; all point Him out for respect 
 and for praise : 
 
 “Salute the earth, O brilliant sun! and learn of it to 
 carry larther the glory of thy Creator. 
 
 “ Salute the earth, 0 moon ! send it thy sweet reflec¬ 
 tion through the night, and be an humble servant. 
 
 “Salute the earth, 0 stars! you are the ornament of 
 the pavilion under which the holy ark moves. 
 
 “ Suns, with your countless satellites, with your crowns 
 of fire, in your gigantic course, from the farthest point 
 where } 7 ou will see sparkle this small globe, recognize it, 
 salute it; cry out: ’Tis the majesty of God that ap¬ 
 proaches, ’tis the goodness of God that is passing by. 
 
 “Suns, moon, planets, worlds of all dimensions, stars of 
 
 * This is, therefore, according to David, the chariot of God: the chariot, he 
 says, of God made tenfold. This world, the chariot of God, the Angels them¬ 
 selves draw. (Tertull., on the Trinity , 8 under the name of Novatian.) 
 
208 
 
 MEMOIRS OF A SERAPH. 
 
 every distance, crown with your rays this fortunate sphere, 
 congratulate it, bear it an holy envy. 
 
 “ The Most High has not confided to you, as to it, His 
 revelations; the Divine Word has not visited you, as he 
 has it, in the bowels of His mercy ; He has not made His 
 sojourn in you; you are not His home; you have inti¬ 
 mate relations with Him only by your union with the 
 earth. 
 
 “ It was to be the escort of the earth that you were 
 created. The earth is the jewel of the universe: what 
 do I say? it is its vital centre, its heart.” 
 
 The divine history of the world will be only the his¬ 
 tory of the march of the chariot of glory through time. 
 When it will make its triumphal entry into eternity, the 
 series of ages will be closed, the last hour of time will 
 have passed ; there will be no hour, no age, no time. 
 
 i 
 
MEMOIRS OF A SERAPH. 
 
 209 
 
 IX. 
 
 FINAL REGENERATION. 
 
 / 
 
 The earth, soiled, cleansed, soiled again, must like the 
 body be humbled and reduced to dust ; it must pass 
 through the crucible, go through its purgatory, before 
 being admitted to the glory of universal restoration.* 
 
 The heavenly spheres, having served less proximately 
 the perversity of intelligent creatures, will undergo a less 
 degradation ; they will not be broken to pieces, nor con¬ 
 fused in a new chaos ;f but they will change aspect, lose 
 their brilliancy, have violent movements, and no longer 
 the same regularity in their march. 
 
 In the execution of the divine decree of this final re¬ 
 generation, our part will be great. 
 
 Ceasing to keep in equilibrium worlds and their ele¬ 
 ments, suspending the action of laws which preside over 
 the government of matter, giving up to chance these 
 movements, hitherto so wonderfully combined, w,e shall 
 thus bring on the first phase of renovation. 
 
 The effects of this change in our operations will be im¬ 
 mediate. 
 
 The derangement of the seasons, universal sterility, 
 
 * That purging of the world will remove from it he infec ion left by sin, and 
 the impurity of contamination, and will dispose for the perfection of glory ; and 
 therefore, as regards these three, it will most fitly be brought about by fire. 
 (>t. Thomas, Suppl., q. 76, art 2.) 
 
 f Heavenly bodies will be made pure neither by fire nor by the action of any 
 creature. (Ibid., art. 4.) 
 
210 
 
 MEMOIRS OF A SERAPH. 
 
 frightful meteors in the air, the sun deprived of its light, 
 the moon bloody, stars appearing to fall from heaven, the 
 earth shaken to its foundations, rocks bursting asunder, 
 the earth divesting itself of its beauty, and opening ; 
 everything tells that the hand of the angel has been with¬ 
 drawn. 
 
 At this sight men will wither away through fear ; they 
 do not know whither to fly and find refuge ; they see 
 death everywhere, finding a tomb everywhere. 
 
 It is thus that we shall allow inanimate creatures to 
 recede from the control of the hand that perverted them 
 from their way, made them serve ignoble passions, armed 
 them against the Creator, committed the crime of treason 
 to God.* 
 
 On the day when men filled the measure of their mis¬ 
 deeds, by putting to death the Son of God on Calvary, 
 nature clothed herself in mourning, the stars grew pale, 
 earth gave out but plaintive groans. 
 
 To-day affliction gives place to menace ; to-day every 
 creature is in rebellion, bursts its bonds, takes on an aspect 
 of terror, strikes the tyrant, revenges itself for the un¬ 
 worthy slavery in which it has been so long held.f 
 
 After the utter disappearance of man, we shall cease 
 
 * Against those guilty of treason against Divine Majesty, every creature is an 
 avenger. (Vivien, the Angel.) 
 
 -j-Therefore, because all things are to be consummated, before consummation 
 all are in disturbance; and since we have sinned in all things, in all things are 
 we stricken, that what is written may be fulfilled: and the whole earth will 
 fight against the senseless. For all those things we have received for usage of 
 life, we turn to the use of sin, but what we bent to the uses of depravity is di¬ 
 verted to our punishment.Rightly therefore does it remain that all things 
 
 at the same time strike us, which all at the same time, subdued to our vices, 
 were our slaves, so that as many as were the joys we had unharmed in the 
 world, just so many torments will we be compelled to suffer from it. (St. Greg¬ 
 ory the Great, Horn. 35.) 
 
MEMOIRS OF A SERAPH. 
 
 211 
 
 from all conserving action on earth, and we shall call to 
 it, for its last and complete regeneration, the most active 
 of destroying elements, fire. 
 
 In the name of sovereign justice and of infinite holi¬ 
 ness, we shall light the avenging torch, and carry it to 
 all the points of this mass of ruins. 
 
 To ruins, to chaos, has soon succeeded an immense 
 heap of ashes. Above the unbroken surface of ashes 
 the Angels hover an instant. 
 
 Vast tomb! frightful silence ! impenetrable night! 
 
 For us who saw the earthly sphere bud forth from 
 space, receive in the midst of suns a place of honor ; who 
 celebrated its beauty and magnificence, who were its 
 moving power, its guides, its guardians, what a spectacle ! 
 
 In the bosom of immensity, a dark sphere, without 
 form, accompanied by globular masses of frightful ap¬ 
 pearance, such is what was the living and marvelous 
 earth ! 
 
 What place soever the grain of dust may have occu¬ 
 pied in the organization and adornment of the primitive 
 globe, whether it shone in the diadem of kings or was 
 confounded with the ruin, see it on a level with every 
 other grain of dust. 
 
 To destroy the harmonious arrangement that ravished 
 man with delight, and too often led him astray, what was 
 needed? No display of force was necessary: it was 
 enough for the angels to withhold their action. 
 
 At our feet now stretches the valley of terror, the 
 '.nposing theatre where is to be pronounced upon men 
 and upon angels the last Judgment. 
 
 After the ascent ot the elect into glory, the descent 
 f the damned into hell, the reunion of the imperfect 
 
212 
 
 MEMOIRS OF A SERAPH. 
 
 into the intermediate city, what will become of this 
 theatre of divine justice and of divine mercy? 
 
 This matter inert, regenerated by fire, will it have 
 accomplished all its destiny ? will it have become use¬ 
 less, and will it be given back to nothingness? 
 
MEMOIRS OF A SERAPH. 
 
 213 
 
 MATTER IN ETERNITY. 
 
 After the great regeneration of the end of the world, 
 matter will by no means be annihilated ; it will be trans¬ 
 formed, and will appear to us under the form of new 
 heavens and of new earth.* 
 
 The lute which served us to repeat such sweet praise 
 to our God will be given back to us more delicate, more 
 lively, and will serve to give forth again still sweeter 
 praise. 
 
 The Redeemer has regenerated everything in time ; 
 He is going to glorify everything in eternity. 
 
 Never again to be tainted by the evil-doing of a crea¬ 
 ture and fall with it, matter will be crowned with a 
 beauty that shall have nothing of fragility, or of a pass¬ 
 ing nature. Every creature not marked by the seal of 
 reprobation, shall be ennobled and glorified, even inor¬ 
 ganic matter. 
 
 It is true that justice will have its part as mercy. 
 The dust that formed the bodies of the reprobate shall 
 be separated from the dust that is made glorious, and 
 shall not have any contact with it. But both will sub¬ 
 sist in like manner without end, and not an atom of either 
 
 *Isaias, c. 65, v. 17.; Apoc., c. 21, v. 1 ; St. Peter, II. Ep., c. 3, v. 13. Heaven 
 and earih in that by which we see them pass away ; essentially, however, they 
 remain. (St. Gregory the Great, Morals, 1. 17, c. 3.) For the figur- of this 
 woi Id passed away, not the substance. (St. Augustin, on the Dogmas of the 
 Church.) 
 
 i 
 
214 
 
 MEMOIRS OF A SERAPH. 
 
 will cease to exist. The work of the Creator will remain 
 in its integrity.* 
 
 Earth will have in eternity a new destiny, united with 
 the destiny of the elect and of the Redeemer. It will 
 subsist as the hook of great memories. 
 
 What titles bind the body of man to earth! ’Tis the 
 mother that formed it, the nurse that gave it its first ali¬ 
 ment,! the house it inhabited, and the table at which it 
 sat, the field where the sweat of its brow flowed, the 
 couch where its members reposed, the sweet cradle that 
 received it on its arrival in the world, and the peaceful 
 sepulchre that received it after death. 
 
 For souls, the earth was their first country. Souls are 
 of celestial and divine origin ; but they began to exist on 
 earth. There they fulfilled their temporal destiny, prac¬ 
 tised virtue, prepared a reward for themselves, and it is 
 from the earth that they came to eternity. 
 
 But has not the terrestrial sphere a greater honor 
 still ? Has it not been the home of the Body and Soul 
 of the Incarnate Word? 
 
 The soul of the Word Incarnate commenced its exist¬ 
 ence on a point in this globe, and did not leave it till it had 
 accomplished the mysteries of its great work. Between 
 arrival and departure, in that divine journey, how full of 
 honor, how sanctifying everything was! 
 
 By taking from this earth the grains of dust which 
 formed His body, and carrying them to heaven as glori- 
 
 * It is to be simply said that nothing at all is reduced to nothing. (St. Thomas, 
 1, q. 104, art 4.) 
 
 fAs the nurse of a royal child, when the boy is crowned, on his account 
 shares in the royal goods, so in like manner, when man is gifted with glory, 
 this his glory will be shared by other creatures which served man. (St. John 
 Chrysostom, on Fasting and the reading of Genesis.) 
 
MEMOIRS OF A SERAPH. 
 
 215 
 
 ous first fruits, the Word united it to Himself by bonds 
 of concomitance, and prepared the way to its being 
 glorified. 
 
 Glorified matter will be the eternal memorial of the 
 scenes which were the preparation of eternity. The elect 
 will see in it dust moistened with the tears of penitents, 
 reddened with the blood of martys, drinking the Blood 
 of God. 
 
 Glorified matter will be a source of joy to the elect. 
 Was not the earth, the whole earth, made for them? It 
 will be for them in eternity as it was for them in time.* 
 
 We shall no longer have to govern it ; but God will 
 give us the happiness to produce these unceasingly varied 
 phenomena to recreate the senses of the bodies of the 
 blessed. 
 
 The sun will be more brilliant, the air purer, the hori¬ 
 zon vaster, water more limpid,f the flowers more fragrant, 
 the verdure brighter, the trees more majestic, all colors 
 more lively, all forms more graceful, and over this ineffa¬ 
 ble creation will hover, as the smile of a God appeased, 
 an immense and radiant iris. J 
 
 *So that it be glorified with the saints it served, and may rtjoice their minds 
 and eyes. (Corn, a Lap., on the II. Ep. of St. Peter , c. 3.) 
 
 f All the elements will he clothed with a certain splendor, not indeed equally, 
 but each after its manner. The earth superficially will be transparent as glass, 
 water like crystal, the air like the heavens, fire like the stars. (St. Thomas, 
 Supplem., q. 91, art. 4.) 
 
 Î The earth which hid in its bosom the body of the Lord will be wholly like 
 paradise, and because bedewed with the blood of the martyrs, it will be forever 
 decorated with sweet-smelling flowers, roses, imperishable violets. (St. Anselm., 
 in Eleucidario.) William of Paris a-serts that very wise men think that after 
 the day of judgment, and the conflagration of the world, the earth will again 
 be clwthed with flowers, buds, trees, fountains, and other similar ornaments, 
 both for the ornament of the world, and for the pleasure of the saints as well 
 as for the recreation of the infants that died without baptism, who will dwell 
 on it. (Corn, a Lap., on the II. Ep. of St. Peter, 1. 3.) 
 
> 
 
 216 MEMOIRS OF A SERAPH. 
 
 The senses of the elect will find in this spectacle a 
 penetrating enjoyment.* The delights of the spirit as 
 well as those of the body will be equally tested, and will 
 be a perpetual hymn to the God who has glorified all.f 
 i ' The souls deprived of supernatural happiness will not 
 seize, as we, the glory with which the universe will be 
 resplendent ; but they will be initiated into all the natural 
 secrets of these great scenes, and will enjoy them with¬ 
 out hindrance. 
 
 Then every grain of dust having found its way will go 
 straight to its end; then every creature, freed and re¬ 
 newed, will enter into the grand harmony ; then the 
 heavens, and the heaven of heavens, will be without 
 division the Lord’s ; then will begin its course the true 
 age of gold. 
 
 *The flesh made spiritual in all its senses will abound with many varied de¬ 
 lights. (St. Laurence Justinian, on Discipline , 1. 23.) 
 
 •(•Romans, c. 8, v. 21. 
 
 
MEMOIRS OF A SERAPH 
 
 217 
 
 EPILOGUE. 
 
 If some friend of the Angels, interested in my recital, 
 will come to this last page, let him know that I awaited 
 for him here. 
 
 Yes, 0 well-beloved of God, I awaited you here to 
 appoint a place of meeting in the midst of those glorious 
 Spirits whose history you have enjoyed. 
 
 Among them I see your place assigned. Did you but 
 know how brilliant it is ! Did you but see how it is 
 encircled by souls you knew, by whom you were be¬ 
 loved, and who open their arms to you ! 
 
 Walk in the way of the Angels, follow their inspira¬ 
 tions ; imitate their virtue ; seek their society, and you 
 will come to join me one day in heaven, and with me 
 continue to praise and bless the Lord. 
 
 Awaiting this, be generous; remember in your prayer 
 the author who lent me his pen and his hand; recollect 
 yourself, raise up your heart, and say for him a word to ' 
 his good angel. 
 
 The End. 
 
APPENDIX 
 
 VOLUME I. ‘ 
 
 The author having very judiciously expressed his desire that his Latin notes 
 should be printed in this translation, they are put here together, with the page 
 on which they are respectively found, for convenience of reference. 
 
 PAGE. 
 
 vi. De Divin. Nomin., c. 4. 
 
 x. Aureo calamo, Angelo afferente, præfatura librum Veronica conscripsit. 
 ( Vie de sainte Véronique de Milan, par Isidore Isolanus, Bollandistes.) 
 
 xiii. Et nos Angelorum candidati jam hinc cœlestem illam in Deum vocem et 
 officium futuræ claritatis ediscimus. (Tertullien, sur la Prière.) 
 
 17. In principio. (Genèse, c. 1, v. 1.) 
 
 18. Ipse fecit nos et non ipsi nos. (Ps. 99, v. 3.) 
 
 18. Factorem cœli et terræ, visibilium omnium et invisibilium. (Symbole de 
 Nicôe.) 
 
 18. Procul dubio non est factus mundus in tempore, sed cum tempore. (S. 
 Augustin, Cité de Dieu, 1. 11, c. 6.) 
 
 18. Qui vivit in æternum creavit omnia simul. (Ecclés., c. 18, v. 1.) Qui sua 
 omnipotenti virtute simul ab initio temporis utramque de nihilo condidit cre- 
 aturam, spiritaiera et corporalem, Angelicam videlicet et mundanam, et deinde 
 humanam quasi communem in spiritu et corpore constitutam. (Quatrième 
 conci.e de Latran, c. Firmiter.) 
 
 18. Deus fecit de nihilo cœlum, id est Angelos, et terram, id est informem 
 materiam. (S. Aug., Confess., 1. 12, c. 7.) 
 
 19. Angeli enim sunt quædam pars universi; non constituunt perse unum 
 universum, sed tarn ipsi quam creatura corporea in constitutionem unius uni¬ 
 versi conveniunt. (S. Thomas, 1, q. 61, art. 3.) 
 
 19. Animæ simul creantur cum corporibus et infunduntur. (S. Thomas, 1, q. 
 118, art 3.) 
 
 19. In creaturis omnibus invenitur repræsentatio divinitatis, per modum ves- 
 tigii. (S. Thomas, 1, q. 45, art. 7.) 
 
 20. Non conservatur ad momentum nisi præsènte sigillo. (S. Bonaventure.) 
 Portansque omnia verbo virtutis suæ. (Hebr., c. 1, v. 3.) Portât omnia, hoc est. 
 sursum tenet ne décidant et in nihilum revertantur unde creata ab ipso fuerant, 
 (S Anselme.) Naturalia non conservantur in esse nisi virtute Dei. (S. Thomas, 
 contra Gent es.) 
 
 22. Licet, in gradu intellectuali, posset Deus facere species perfectiores, non 
 
 tamen potest faeere substantiam altioris gradus quam sint Angeli. (Suarez, 1. 3, 
 c. 2, n. 8.) \ 
 
 23. Angelorum substantiam accurate non novimus, licetque millies philoso¬ 
 phera ur, reperire non possumus. (S. Chrysostome, de Vlncomprêhensibilitê de la 
 nature de Dieu, hom. 5.) 
 
 23. Angélus officii nomen est, non naturæ. (S. Aug., sur le Ps. 103.) 
 
 (1) 
 
2 
 
 APPENDIX. 
 
 23. Cur quæris nomen meum quod est mirabile? (Juges, c. 13, v. 18; Genèse, 
 c. 32, v. 29.) 
 
 24. Corpus ejus erat quasi Chrysolithus. (Daniel, c. 10, v. 6.) Chrysolithus hie 
 significat Angelorum naturam præcellentem cœlestem et spiritualem quæ aliis 
 creaturis eminet uti sol astris, aurum metallis. (Cornelius a Lapide, sur ce pas¬ 
 sage.) 
 
 25. Gallien. 
 
 27. Cœlestes spiritus dividuntur in essentiam, virtutem et operationem. (S. 
 Denys, Hier., c. 11.) Nec voluntas Angeli, nec alterius creaturæ potest esse idem 
 quod tjus essentia. (S. Thomas, 1, q. 59, art. 2.) Esse Angeli non est intelligere 
 ejus. (S. Thomas, 1, q. 54, art. 2.) 
 
 27. Eodem modo quo radix arboris fructus non nisi mediis ramis profert. 
 (Sanseverino. Dynamilogia, c. 1, art. 1.) 
 
 27. Non enim in infantili staturâ sunt creati, deinde paulatim excitati atque 
 perfecti. (S. Basile, su£ le Ps. 32.) 
 
 28. Quia est anima in confinio spiritualium et corporalium creaturarum, ideo 
 concurrunt in ipsâ virtutes utrarumque creaturarum. (S. Thomas, 1, q. 77, 
 art. 2.) 
 
 28. Homo est in ultimo gradu secundum naturam eorum quibus competit be- 
 atitudo; et ideo multis et diversis operationibus et virtutibus indiget anima 
 humana; Angelis vero minor diversitas potentiarum competit; in Deo vero non 
 est aliqua potentia vel actio præter ejus essentiam. (S. Thomas, 1, q. 77, art. 2.) 
 
 30. Secundi splendores procreati sunt primi splendoris administri. (S. Gré¬ 
 goire de Nazianze, Sermon 38.) 
 
 30. Nomen intellectus quamdam intimam cognitionem importât; dicitur enim 
 intelligere quasi intns legere. (S. Thomas, 2 2, q. 8, art. 1.) 
 
 30. Adæquatio intellectus et rei. (S. Thomas, contra Genies, 1, 59,) 
 
 31. Unde et Intelligentiæ nuncupantur. (Corn, a Lap., sur Zacharie, c. 3, y. 9.) 
 
 31. Ex uno cognito in aliud cognitum procedunt. (S. Thomas, 1, q. 58, art. 3.) 
 
 31. Statim in illis quæ primo naturalitur cognoscunt, inspiciunt omnia quæ- 
 cumque in eis cognosci possunt. (Ibid.) Si attendatur intellectus notitia, absque 
 mora et discursu, omnia naturaliter scibilia clare intuentur. (Vivien, sur S. 
 Michel.) 
 
 32. Animæ vero humanæ rationales vocantur: quod quidem contingit ex de¬ 
 bilitate intellectualis luminis in eis. (S, Thomas, 1,-58, art. 3.) 
 
 32. Homines in suâ cognitione indigent sensibus qui eos fallunt. Vivien, 
 Angélus.) 
 
 32. Notitia vero naturalis Angelorum est a sensibus independens utpote pure 
 intellectualis. (Ibid.) 
 
 32. Hominis cognitionem si Angelicæ cognitioni compares tota dubia est (S. 
 Ephrem, Hymnus de natura Angelorum.) In Angeli cognitione non potest esse 
 deetptio et falsitas. (S. Thomas, 1, q. 58, art. 5.) 
 
 33. Hominum notitia valde limitata est, ad pauca enim objecta sese extendit. 
 (Vivien, Angélus.) 
 
 33. Notitia vero Angelorum amplissima est. (Vivien, Angélus.) 
 
 33. Potentia spiritualis mentis angelicæ cuncta quæ voluerit, facillime simul 
 comprehendit. (S. Augustin, super Gentsim ad Litleram, 4.) 
 
APPENDIX. 
 
 3 
 
 33. Nos invenimur quandoque intelligentes in potentia et non in actu. (S. 
 Thomas, 1, q. 54, art. 4.) Notitia hominum nec continua est, ob dependentiam 
 intellectus a sensibus. (Vivien, Ang> lus.) 
 
 33. Soli Angeli semper sibi prasentes sunt. (S. Jean Climaque, Echelle du ciel , 
 Degré 4.) 
 
 33. Neque sunt quandoque intelligentes in potentia tantum. (S. Thomas, 1, q. 
 54, art. 4.) 
 
 34. ' Vidi et ecce in medio throni Agnum stantem tamquam occisum habentes 
 oculos septem, qui sunt sept m spiritus Dei missi in omnem terrain. (Apoc., c., 
 5, v. 6.) Per Angelos Deus liominibus præsidet: ide« que oc H dicuutur. (S. 
 Clément d’Alexandrie, Strom., 1. 6.) Angeli vocantur oculi quia sunt puræ 
 meutes perspicacissimæ et vigilantissimæ. (Corn, a Lapide, sur Zacharie , e. 3, 
 v. 8, 9.) 
 
 35. Memoria non est alia potentia ab intellectu... Intelligentia oritur ex me- 
 moria sicut actus ex habitu. (S. Thomas, 1, q. 79, art. 7.) 
 
 36. De ratione mémorisé est quod sit thesaurus conservative specierum. (S. 
 Thomas, 1, q. 79, art. 7.) 
 
 36. -In Angeli cugnitione non potest esse deceptio et falsitas. (S. Thomas, 1, q. 
 58, art. 5.) 
 
 37. Si attendatur memorise firmitas, ita felix est ut nulla in illam irrepat ob- 
 livio. (Vivieu, sur saint Michel.) 
 
 37. Non omnia quæ naturali cognitione cognoscit semper actu considérât, sed 
 quantum ad cognitionem Verbi et eoiurn quæ in Verbo videt, nunquam hoc 
 modo est in potentia, quia semper actu intuetur Verbum et ea quæ in Verbo 
 videt. (S. Thomas, 1, q. ;>8, art. 1.) 
 
 37. Potentia spiritualis mentis Angelicæ cuncta quæ voluerit facillime simul 
 comprehendit. (S. Aug., sur la Genèse, 1. 4, c. 32.) 
 
 38. Manes in memoria mea et illic te invenio. Hæ sunt sanctæ deliciæ meæ. 
 (S. Aug., Confes., 1. 10, c. 24.) 
 
 39. Cum Angeli per intellectual cognoscunt ipsam universalem rationem boni 
 manifestum est quod sit in eis voluntas. (S. Thomas, 1, q. 59, art. 1.) 
 
 39. Voluntas Angeli nunquam transit ab actu ad non actum, sed ab uno actu 
 ad alium. Neque potest suspendere omnem actum liberum. (Suarez, 1. 8, c. Il, 
 n. 20.) 
 
 40. Cognitionis fontes et scaturigines. (S. Sophronius, Encom. Angel.) 
 
 41. Vie de saint Thomas d'Aquin. 
 
 42. Potentes virtute. (Ps. 102, v. 20.) Qui facis Angelos tuos, spiritus; et 
 ministros tuos,ignem urentem. (Ps. 103, v. 4)—Angeli fortitudine et virtute cum 
 sint majores. (S. Pierre, Epit. 2, c. 2, v. 11.) Si facerent Angeli quidquid possunt, 
 sustineri non possent. (S. August., sur le Ps. 95.) 
 
 42. Possent Angeli, si nudam facultatem naturalem spectes, animalia occidere, 
 arbores eradicare, montes transferre et similia. (Suarez, 1. 4, c. 27, n. 6.) 
 
 42. Sancti Angeli divinis ordinationibus ad çutum parent. Mali autem An¬ 
 geli quamvis eis resistere cuperent, non valent. (Suarez, 1. 4, c. 27, n. 6.) 
 
 43. Cœlestis natura ignorât lassitudinem et laborem, (S. Chrysologue, Serra. 
 75.) 
 
 43. Creare non potest esse propria actio nisi solius Dei. (S. Thomas, 1, q. 45, 
 
4 
 
 APPENDIX. 
 
 art. 5.) Creare naturam tarn nullus Angelus potest quam nec seipstim. (S. 
 Aug., de Gen. ad Litter ., 1. 9. c. 15: Suarez, L 4, c. 25. 
 
 43. Sicut in potentia Cçeatoris fuit ut res essent, ita in potentia Creatoris ut 
 non sint. S. Thomas, 1, q. 9, art. 2 ) 
 
 44. Dicendum est Angelos non habere virtutem naturalem ad produeendam 
 substantiam aliquam etiam in subjectâ materiâ. (Suarez, 1. 4, c. 25, n. 4.) 
 
 44. Non magis habent Angeli potestatem efficiendi qualitates in corporibus, 
 quâm educendi formas substantiales e materia. (Suarez, 1. 4, c. 26.) 
 
 44. Ex hoc aliquid dicitur esse miraculum quod sit præter ordinem totius 
 naturæ creatæ. (S. Thomas, 1, q. 110, art. 4.) 
 
 44. Unde relinquitur quod solus Deus miracula facere possit. (S. Thomas, 1, 
 q. 110, art. 4.) 
 
 45. Obediente Domino voci hominis. (Josué, c. 10, v. 14.) Angeli aliqui di- 
 cuntur miracula lacere, vel quia ad eorum desiderium Deus miracula facit, sicut 
 et sancti homines dicuntur miracula facere, vel quia aliquod ministerium ex¬ 
 hibent in miraculis quæ hunt. (S. Thomas, 1, q. 110, art. 4.) 
 
 46. Fatentur omnes Angelos esse aliquo modo in loco. ( Theologia Claromonlen - 
 sis, c. 2, art. 3.) 
 
 46. Distantia inter ipsos Angelos non fundatur in corporibus in quibus sunt, 
 sed in propriis et intrinsecis ubi utriusque Angeli. (Suarez, 1. 4, c. 8, n. 3.) 
 
 46. Suarez, 1. 4, c. 7, n. 3. 
 
 46. Quidam imaginationem transcendere non valentes, cogitaverunt indivisi- 
 biliiatem Angeli ad modum indivisibilitatis puncti, et ideo crediderunt quod 
 Angelus non posset esse nisi in loco punctali. Sed manifeste dezepti sunt. (S. 
 Thomas, 1, q. 52, art. 2.) 
 
 47. Totum illud cui immediate applicatur virtus Angeli reputatur ut unus 
 locus ejus, licet non sit continuus. (S. Thomas. 1, q. 52, art. 2.) 
 
 47. Deus non solum in pluribus locis est, sed ubique... Angelus non ubique nec 
 in pluribus locis, sed in uno loco tantum. (S. Thomas, 1, q. 52, art. 2.) 
 
 47. S. Thomas, 1, q. 52, art. 2.—(Suarez, 1. 4, c. 10.) 
 
 47. Anima in suo corpore ubique tota viget. (S. Ambr., de Dignit. cond. hum., 
 c. 2.) 
 
 47. Cum Angelus sit in loco per applicationem virtutis suæ ad locum sequitur 
 quod non sit ubique nec in pluribus locis, sed in uno loco tantum. (S. Thomas, 
 1, q. 52, art. 2.) 
 
 47. Vies de S. François d’ Assise, de S. Pierre d'Alcantara, de S. Liguori. 
 
 51. Omnis spiritus ales: hoc et Angeli et dæmones : lgitur momento ubique 
 sunt: totus orbis illis locus unus est. (Tertull., Apologétique , 22.) 
 
 52. Angelicis spiritibus parietes non obsistunt,Fed cuncta illis visibilia cedunt, 
 cuncta æque corpora quantumlibet solida vel spissa penetrabilia sunt eis ac per- 
 via. (S. Bernard, Horn, super Missus est.) 
 
 52. Angeli etiam missi ante Deum sunt quia quomodo libet missi veniunt intra 
 ipsum currant. (S. Greg, de Naz., Horn. 54.) 
 
 52. Loca omnia peregrant Angeli, omnibus impigre adsunt, turn ob ministerii 
 promptitudinem, turn ob naturæ levitatem. (S. Grég. de Naz., Ora\ 34.) 
 
 53. Ubicumque est intellectus, ibi est liberum arbitrium. Sic patet liberum 
 arbitrium esse in Angelis etiam excellentius quam in horuinibus. (S. Thomas, 
 
APPENDIX. 5 
 
 1, q. 59, art. 3.) In à ngelo esse liberum arbitrium de fide certum est. (Suarez, 
 1. 3, c. 1, n. 2.) 
 
 56. Quæ ex voluntate sola dependent vel quæ in voluntate sola sunt soli Deo 
 nota sunt. (S. Thomas, 1, q. 57, art. 4.) 
 
 56. Mentem unius nullus alius potest videre nisi solus Deus. (S. Thomas, 1, 
 q. 107, art. 1.) 
 
 57.. Dominus videns cogitationes eorum ostendit se Deum. (S. Jérôme, sur S. 
 Matthieu , c. 9. 
 
 57. Videns universa quæ opéré fiunt, ea vero quæ in corde atque in animo 
 tractantur nesciens. (Origône, 1. 1, sur Job.) 
 
 57. Secretum meiim mihi ; secretum meum mihi. (Isaïe, c. 24, y. 16.) Aliena 
 corda humanis et Angelicis oculis clausa sunt. (S. Grégo re, Morales . 1. 25, c. 7.) 
 
 59. Angélus loquitur Deo, vel consulendo divinam voluntatem de agendis, vel 
 ejus excellentiam quam nunquam comprehendit admirando, (S. Thomas, 1, q. 
 107, art. 3.) 
 
 59. Per voluntatem conceptus mentis angelicæ ordinatur ad alterum. (S. Tho¬ 
 mas, 1, q. 107, art. 1.) 
 
 60. Superiores inferioribus et inferiores superioribus loquuntur. (S. Thomas, 
 1, q. 107, art. 2.) Inferiores Angeli nunquam illuminant superiores. (S. Tho¬ 
 mas, 1, q. 106, art. 3.) 
 
 60. In locutione Angeli nullum impedimentum facit distantia loci. (S. Thomas, 
 1, q. 107, art. 3.—Suarez, 1. 2, c. 28, n. 14.) 
 
 61. Locutionem unius Angeli ad alterum potest percipere unus absque al iis. 
 (S. Thomas, 1, q. 107, art. 5.) 
 
 61. Manifestum est posse unum Angelum simul ad plures loqui. (Suarez, 1. 2, 
 c. 28, n. 20.) 
 
 61. Animarum verba ipsa sunt desideria. (S. Grégoire, Morales, 1. 2, c. 15.) 
 Fatentur posse Angelum loqui ad animarn separatam modo angelico. (Suarez, 
 1. 2, c. 28, n. 69.) 
 
 61. Dicimus non posse Angelum loqui ad animarn conjunctam locutione mere 
 spirituali. (Suarez, ibid.) 
 
 61. Mala aurea in lectis argenteis qui loquitur verbum in tempore suo. (Pro¬ 
 verbes, c. 25, v. 11.) 
 
 63. Considerandum est quod cum omnia procédant a voluntate divina omnia 
 suo modo per appetitum inclinantur in bonum sed dnersimodê. Quædam 
 enim... (S. Thomas, 1, q. 59, art. 1.) 
 
 63. Amor naturalis mhil aliud est quam inclinatio naturæ indita ab auctore 
 naturæ. (S. Thomas, 1, q. 60, art. 1.) 
 
 64. S. François de Sales, Traité de Vamour de Dieu, 1.1, c. 7.) 
 
 66. Eos immortalitate perpetuos fide tenemus. (S. Bernard, de la Cons., 1. 5, 
 c. 4.—Suarez, 1. 1, c. 9, n. 2.) 
 
 66. Si suam actionem eis subtraheret, omnia in nihilum redigerentur. (S. 
 Thomas, 1, q. 9, art. 2.) 
 
 66. Solus Peus habet immortalitatem, quia per naturam habet et non per gra- 
 tiam. (S. Jérôme, contre Pêlage, Dialogue 2.) 
 
 66. Quod vacat corpore, id rationis est particeps, et immortale. (S. Jean 
 Damasc., 1. de Décret, et Placit., c. 7.) 
 
6 
 
 APPENDIX. 
 
 67. Angélus non est capax talis corruptionis in ordine ad quamcumque poten* 
 tiam etiam Dei. (Suarez, 1. 1, c. 9, n. 4.) 
 
 67. In cujus potestate est esse et non esse. (S. Thomas, 1, q. 9. art. 2.) 
 
 67. Statuit ea in æternum et in sæculum sæculi; præceptum posuit et non 
 præterib t. (Ps. 148, v. 6.) Id est hoc decretum non abibit in auras. (Bellarmin, 
 in hune locum.) Ornnes in eâ cives immortales erunt. Faciet hoc Deus omnipo- 
 tentissimus ejus conditor. Promisit enim nec mentiri potest. (S. Aug., Clé, 
 
 1. 22, c. 1.) 
 
 69. Angeli non sunt sibi ipsis sufficientes sed indigent cibis intelligibilibus. 
 (Origène, sur S. Jean.) 
 
 70. Sed ego cibo invisibili et po'u qui ab hominibus videri non potest utor. 
 (Tobie, c. 12, v. 19.) Nimirum Deus Deique visio et fruitio est cibus Angelorum 
 quo deliciantur et heantur jugiter. (Cornel, a Lap., in hune locum.) 
 
 70. Deus ipse illis est taDquam vita victusque communis. (S. Aug., Cité, 1. 22, 
 c. 1. 
 
 70. Qui vere cibus est Angelorum quos Dei Verbum incorruptibiles ineorrupti- 
 biliter pascit. (S. Aug., sur le Psaume 77 ) Angeli et animæ intellectivæ ex hoc 
 ipso quod habei t naturam per quam sunt capaces veritatis, sunt incorruptibiles. 
 (S. Thomas, 1, q. 61, art, 20.) 
 
 71. De modo emanationis rerum a primo principio. (S. Thomas, 1, q. 45. 
 
 71. Non enim fecit atque abiit. (S. Aug., Confess., 1. 4, ( c. 12.) 
 
 72. Angelos post Deum novimus. (Tertull., de Came Chrisli, 6.) Unum prope 
 te, alterum prope nihil : unum quo superior tu esses; alterum quo inferius nihil 
 esset. (S. Aug., Confess., 1. 12, c. 7.) 
 
 72. Necesse est ponere aliquas creaturas incorporeas: id enim quod præcipue 
 in rebus créât is Deus intendit est bonum quod consistit in assimilatione ad 
 Deum. (S. Thomas, 1, q. 50, art. 1.) 
 
 73. Angeli vere istius mundi flores sunt, quod eorum claritatibus ornatur 
 mundus. (S. Ambroise, sur saint Luc, c. 12.) 
 
 73. Qui dédit carmina in nocte. (Job, c. 35, v. 10.) 
 
 73. Majestas ineffabilis micantius elucet dum earn Angeli in nocturnis tenebris 
 modulantur. O noctis obscuritis Deo ab Angelis laudando idonea atque expetenda 
 magis ! (Vivien, sur saint Michel.) 
 
 74. Oportuit ad perfectionem universi esse naturas intellectuales. (S. Thomas, 
 
 2, contra Gentes, 49.) 
 
 74. Ad perfectionem universi requiritur ut omnis in eo creaturarum gradus 
 reperiatur: ut datur creatura pure corporea, ut lapis; datur etiam aliqua crea- 
 tura mixta, ut homo: ergo dari debuit aliqua creatura pure spiritualis, ut An¬ 
 gélus. (Vivien, Angélus.) 
 
 76. Rationales creaturæ consequuntur ultimam finem, cognoscendoet amando 
 Deum, quod non competit aliis creaturis quæ adipiscuntur ultimam finem in 
 quantum participant aliquam siinilitudinem Dei, secundum quod sunt, vel 
 vivunt, vel etiam cognoscunt. (S. Thomas, 1, 2, q. 1, art. 8.) 
 
 77. Intellectus Angeli non habet defectum, si defectus accipiatur privative, ut 
 scilicet careat eo quod habere debet. Si vero accipiatur negative, sic quælihet 
 creatura invenitur deficiens, Deo comparata. (S. Thomas, 1, q. 12, art. 4.) 
 
 77. Les théologiens aprellent ces dons Prœternaturalia. 
 
APPENDIX. 7 
 
 77. Creatura angelica in principio suæ creationis habuit perfectionem suæ 
 naturae. (S. Thomas, 1, q. 62, art. 1.) 
 
 77. Quantum ad beatitudinem quam Angélus assequi virtute suâ potuit, fuit 
 creatus beatus. (S. Thomas, 1, q. 62, art. 1.) 
 
 78. Ultra ilium vero finem naturalem additus fuit supernaturalis finis visionis 
 beatæ. (Suarez. 1. 5, c. 1, n. 2.) 
 
 80.. Certain est posse Deum perfections et perfectiores substantias creare sine 
 termino, non tamen inde fit creariposse substantiamsupernaturalem. (Mazzella, 
 de Angelis. 
 
 80. Nulla substantia creata potest esse supernaturalis. (Suarez, 1, 2,c. 29, n. 2.) 
 
 80. Sunt beati per participationem, sicut et dii per participationem dicuntur. 
 (S. Thomas, 1, 2, q. 3, art. 1.) 
 
 81. Deus charitas est. (S. Jean, Eplt. 1, c. 4, v. 8.) 
 
 83. Nec aliqua creatura potest consequi beatitudinem ultimam per sua natur- 
 alia. (S. Thomas, 1, 2, q. 5, art. 5.) 
 
 83. Actus perducentes ad finem oportet esse fini proportionates. (S. Thomas, 
 1, 2, q. 109, art. 5.) 
 
 83. Necesse est. quod solus Deus deficet, communicando consortium divinse 
 naturæ. (S. Thomas, 1, 2, q. 112, art. 1.) 
 
 84. Bonam voluntatem quis fecit in Angelis nisi ille qui eos cum suâ voluntate 
 creavit, simul in eis condens naturam et largiens gratiam? (S. Aug., Cité , 1.12, 
 c. 9.) 
 
 84. Angeli habuerunt omnes virtutes infusas in primo instanti. (Suarez, 1.5 
 c. 4, n. 10.) 
 
 84. Nec video cur hæc dona Angelis deneganda sint, vel cur sint eorum in- 
 capaces. (Snarez, 1. 5, c. 4, n. 12.) 
 
 84. Per Yerbum Angeli creati sunt ac per Spiritus sancti sanctificationem, 
 omnes perfectionis nnmerus acceperunt. (S. Jean Damasc., de la Foi, 1. 2, c. 3.) 
 
 85. Angelus, ex quo creatus est, cœpit esse viator ad patriam propter quam 
 creabatur: et ideo ex tunc etiam gratiam viatoris habere debuit. (Suarez, 1. 5, 
 c. 4, n. 9.) 
 
 85. Intrinsece afficit, sive inhærendo, sive salutariter movendo. (Theologia 
 Clarom’ontensis, de Gratia, Notioncs præviæ.) 
 
 86. Angeli qui natura magis subtiles creati sunt, hi etiam majoribus gratiæ 
 inuneribus præditi sunt. (Pierre Lombard, Hist. 3, Sentence 2.) 
 
 86. Sicut natura angelica facta est a Peo ad gratiam et beatitudinem conse- 
 quendam, ita etiam gradus naturæ angelicæ ad diversos gradus gratiæ et gloriæ 
 ordinari videntur. (S. Thomas, 1, q. 62, art. 6.) 
 
 86. In homine est aliquid quod potest impedire vel retardare motum intellec- 
 tivæ naturæ, non autem in Angelis. Unde non est eadem ratio de utraque. 
 (S. Thomas, 1, q. 62, art. 6.) 1 
 
 86. Ignobilia mundi et contemptibilia elegit Deus et ea quæ non sunt ut ea 
 quæ sunt destrueret. (S. Paul aux Corinthiens, Epit. 1, c. 1, v. 28.) 
 
 87. MeDsura hominis quæ est Angeli. (Apoc., c. 21, v. 17.) Significat eadem 
 mensura metiendam esse tam Angeli quam hominis beatitudinem pro magni- 
 tudine gratiæ et bonorum actuum. (Corn, a Lap., sur ce passage.) Differentia 
 gloriæ erit in eis semper secundum differentiam meriti præcedentis. (S. Tho¬ 
 mas, 1, q. 108, art. 7.) 
 
8 
 
 APPENDIX. 
 
 87. Cum et gratia sit semen gloriæ. (Suarez, 1. 5, c. 4, n.,10.) 
 
 89. Media autem ad beatitudinem consequendam sunt actus liberi et morales, 
 sicut in hominibus, ita et in Angelis. (Suarez, 1. 5, c. 1. n. 11.) 
 
 89. Ut velimus operatur, cum autem volumus, ut perficiamus, nobis cooperatur. 
 (S. Aug., de Lib. Arbilr., c. 17.) 
 
 90. Accedentem ad Peum oportet credere quia est. (Aux Hébreux, c. 11.) 
 Hoc non minus Angelis quam hominibus convenit. (Suarez, 1. 5, c. 6, n. 2.) 
 
 90. Bicendum est cognovisse Angelos in via Trinitatis mysterium explicite 
 magique distincte quam nos illud cognoscamus. Ita docent communitur theo- 
 logi. (Suarez, 1. 5, c. 6, n. 4. Concludicur Angelos explicite credidisse omnes 
 articulos divinitatis. (Ibid., n. 5.) 
 
 90. Hoc non videtur ita ad Angelos sicut ad homines pertinere... Nihilominus 
 longe probabilius judico Angelos omnes in via mysterium incarnationis Yerbi 
 Hei per divinam revelationem ac fidem cognovisse... In via solum cognoverunt 
 obscure illud esse futurum et in confuso ac generatim quale esset futurum. 
 (Suarez, 1. 5, c. 6. n. 6, 9, 34.) 
 
 91. Decebat Angelos captivare intellectus suos in obsequium Hei. (Suarez, 
 1. 5, c. 5, n. 8.) 
 
 91. Bail, Théologie affective. Traité des Anges, c. 10.) 
 
 91. Simul ut facti sunt, lux facti sunt. (S. Aug., Cité, 1. 11, c. 11. 
 
 91. Angelica voluntas ut statera librata, cum in utramque declinare partem 
 valeret.) Albert le Grand, q. 6, art. 3.) 
 
 93. Æqualis felicitatis omnes ab initio creati sunt,et ita fuerunt donee isti qui 
 nunc sunt mali, ab illo bonitatis lumine sua voluntate cecidissent. (S. Aug., 
 Cité, 1. 11, c. 11.) 
 
 93. Prima operatio fuit omnibus communis, sed in secunda sunt distincti; et 
 ideo in primo instant!, omnes fuerunt boni, sed in secundo fuerunt boni a malis 
 distincti. (S. Aug., de Genesi ad letteram, c. 4 ; S. Thomas, 1, q. 63, art. 6.) 
 
 93. Perfectiones horum omnium, utpote superior, ipse in se continebat. (S. 
 Grég., Morales, 1. 32, c. 18.) 
 
 93. Per hasce gemmas intelliguntur spirituales gratiæ et ornamenta Ange- 
 lorum ante lapsum. (Corn, a Lapide.) 
 
 94. Sigillum regium non modo regis stemmata insculpta refert, sed etiam 
 eadem imprimit in aliis rebus quod est sigilli seu signaculi proprium munus. 
 (Vivien, Angélus.) 
 
 94. Tu signaculum similitudinis, plenus sapientia, et perfectus decore, in 
 deliciis paradisi Dei fuisti ; omnis lapis pretiosus operimentum tuum : Sardius, 
 topazius et jaspis, chrysolithus, et onyx, et berillus, sapphirus, et carbuneulus, 
 et smaragdus: aurum opus decoris tui: et foramina tua, in die qua conditus es, 
 præparata sunt. Tu cherub extentus, et protegens, et posui te in monte sancto 
 Hei, in medio lapidum ignitorum ambulasti. Perfectus in viis tuis in die condi- 
 tionis tuæ, donee inventa est iniquitas in te. (Ezechiel, c. 28, v. 12-15.)—La 
 plupart des saints Pères considèrent la peinture que fait Ezôchiel de la puissance 
 et de la chute du roi de Tvr comme une figure de l’ancienne gloire et de la chute 
 de Lucifer. (H’Allioli, sur ce passage.) 
 
 94. Quoniam sua potestate et dignitate, quam a Heo acceperat, sibi plasuit. 
 (S. Ambroise, Lettre 35.) 
 
 95. In cœlum conscendam ; supra astra Hei exaltabo solium meum ; sedebo in 
 
APPENDIX. 9 
 
 monte testamenti, in lateribus aquilonis. Ascendam super altitudinem nubium ; 
 similis ero Altissimo. (Isaïe, c. 14, v. 13, 14.) 
 
 95. S. Bonaventure, Disl. 5, art. 1.) 
 
 95. Ipse autem in livore suo invidit et molitus est babere subjectos, soc T os, de- 
 dignatus. (S. Bernard. Cant., Serin. 17.) 
 
 95. Quia ipse sibi ad beatam vitam sufficere Toluit. (S. Aug., Cité , 1.12, c. 1.) 
 
 95. Nullus affectus superbiæ Lucifera melius per ilia verba significatur quam 
 appetitus dignitatis Cbristi per hypostaiicam unionem. (Suarez, 1. 7, c. 13, n. 14.) 
 
 96. Ipse est rex: super omnes fiiios superbiæ. (Job, c. 41, v. 25.) 
 
 96. Sedeboin lateribus Aquilonis. (Isaïe, c. 14, et Comment.) 
 
 97. Sanctum Michaelem esse principem Angeloi’um omnium ideoque primum 
 inter Serapbinos senserunt: £>. Basilius. S Pantaleo, S. Laurentius Justinian us, 
 Paipertus, Ambrosius Catharinus, Mohisa, Yiegus, Salmeron, Bellarminus, et-alii. 
 Unde Michael dicitur Archangelus, non quod sit de ordine Arcbangelorum, sed 
 quia omnium Angelorum caput et dux est. (Corn, a Lap., in Daniel , c. 10.) 
 
 97. Michael hebraice significat: Quis ut Deus. (Corn, a Lap., in Apoc., e. 12.) 
 
 Bum superbum sternls hostem, 
 
 Intonas: Quis ut Deus? 
 
 {Hymn. Claromonlensis.) 
 
 \ 
 
 99. Sedebo in monte testamenti. Oimpudens! oimpudens! Millia milliem 
 ministrant et decies centena millia assistunt, et tu sedebis? (S. Bernard, Servi, 
 sur saint Benoit.) 
 
 99. Si inter sidera posueris nidum tuum, inde detraham te, dicit Dominus. 
 (Abdias, e. 1, v. 4.) 
 
 100. Cujus æterno imperio liberaliter quia suaviter serviunt. (S. Aug., contre 
 Fauste, 1. 22, c. 27.) 
 
 101. Ft cauda ejus trabebat tertiam partem stellarum cceli. (Apoc., e. 12. v. 4.) 
 Diabolus novern ordines Angelorum sub sua habuit dominatione. (S. Jérôme, 
 sur le Fs. 23.) Haud solus cecidit, verum agmine septus ingenti. (S. Greg. Naz., 
 Carm. 6.) Bonorum longe major numerus in cœlestibus suæ naturæ ordinem 
 servans. (S. Aug., Cité, 1. 2, c. 23.) Communis est sententia quod tertia pars ex 
 omnibus Angelorum ordinibus ceciderit. ( Theologia Claromonlensis, c. 3, art. 2.) 
 
 101. Quomodo cecidistide cœlo, Lucifer, qui mane oriebaris? (Isaïe, c. 14, v. 12.) 
 
 101. Ipsi fuerunt rebelles lumini. (Job, c. 24, v. 13.) Dæmones, per voluntatem 
 perversam, subducentes intellectum a divina sapientia, absolute interdum de 
 rebus judicant secundum naturalem conditionem. (S. Thomas, 1, q. 58, art. 5.) 
 
 102. Gerson, Discours sur les Anges. 
 
 103. Statim post unum actum cbaritate informatum, Angélus beatus fuit. (S. 
 Thomas, 1, q. 63, art. 6.) 
 
 103. Quomodo contingunt nobis illi motus voluntatis qui vocantur primo 
 primi. De hoc modo volitionis certuni existimo in Angelis naturaliter non re- 
 periri. (Suarez, 1, 3. c, 4, n. 16. 
 
 103. Cum perfecta vel sufficienti advertantia intellectus semper operantur. 
 (Suarez, 1. 3, c. 4, n. 16.) 
 
 104. Et factum est prælium magnum in cœlo; Michael et Angeli ejus prælia- 
 bantur cum dracone et draco pugnabat et Angeli ejus. (Apoc., e. 12, v. 7.) 
 
 105. Certamen angelicum, quo, vel dimicantium multitudine, vel ducum aucto- 
 
10 
 
 APPENDIX. 
 
 ritate, vel bellandi causa et ratione, Tel belli genere, vel loci dignitate, vel profli- 
 gatorum clade, vel victorum præmio et munere, nullum unquam fuit acrius 
 nullumve memorabilius. (Vivien, sur saint Michel.) 
 
 105. Quid homines cum Angelis nisi Pygmæi vel Mirmidones cum gigantibus 
 comparati? (Vivien, sur saint Michel.) 
 
 106. Certamen est inter intellectum et intellectus, voluntatem et voluntatem. 
 (Vivien, sur saint Michel.) 
 
 106. Angeli decor sapientia est ; sed perdidit earn, cum lecit suam. (S. Ber¬ 
 nard, Serm. 74.) 
 
 106. Inde privatus est apostata Angelus, dum fortitudinem suam, non a Deo, 
 sed a se voluit constare. (S. Eucher, sur la Genèse, c. 1. 
 
 107. Et non valuerunt, neque locu3 inventus est eorum amplius in cœlo. 
 (Apoc., c. 12, v. 8.) 
 
 108. Ille ob splendorem Lucifer, ob superbiam caligo factus est. (S. Grég. 
 
 Naz., Or at. 42.) t 
 
 108. Ecce draco magnus... Draco stedit.. Draco pugnabat... Præliabantur cum 
 dracone... projectus est draco. (Apoc., c. 12.) 
 
 109. Quid tarn pœnale quam semper velle quod nunquam erit et semper nolle 
 quod nunquam non erit? (S. Bernard, Consid., L 5, c. 12.) 
 
 110. Desertores Angeli, licet mortui sint peccando, tamen non sic mori potue- 
 runt ut omnino disinerint vivere atque sentire. (S. Aug., Cité, 1. 14, c. 24.) 
 
 110. Væ oppositis voluntatibus solam suæ profecto aversionis referentibus 
 poenam ! (S. Bernard, Cons., 1. 5, c. 12.) 
 
 110. Bossuet, Sermon sur les démons. 
 
 111. Fides catholica docet unum esse locum corporeum a Deo ad punitioncm 
 damnatorum, sive dæmonum,sive hominum, deputatum. (Suarez, 1.8, c. 16, n.2. 
 
 Per me si va nella città dolente: 
 
 Per me si va nell’ eterno dolore : 
 
 Per me si va tra la perduta gente. 
 
 Giustizia mosse’l mio alto fattore: 
 
 Fecemi la divina potestate, 
 
 La somma sapienza, e’l primo amore. 
 
 Dinanzi a me non fur cose create, 
 
 Se non eterne, ed io eterno duro: ' 
 
 Lasciate ogni speranza, voi ch’entrate. 
 
 (Dante, Enfer, c. 3.) 
 
 111. Ite... in ignem æternum qui paratus est diabolo et Angelis ejus. (S. Matth., 
 c. 25, v. 41.) 
 
 112. Non est dubium quin spiritus damnati ex lege Dei æterna alligati sint 
 igni gehennæ tanquam perpetuo carceri. (Suarez, 1. 8, c. 14, n. 5.) 
 
 113. Klopstock, la Messiade, chant 19. 
 
 114. Quod hominibus est mors Angelis est casus. (S. Jean. Damas., de la Foi , 
 1. 2, c. 4; S. Grég. de Nysse, 1. 1, Phil., c. 3.) 
 
 114. Révélations de sainte Gertrude. 
 
 114. Dæmon Deum odio habet, aut per generalem ac formalem actum odii, aut 
 per voluntates particulars blasphemandi, maledicendi, aut inferendi Deo inju- 
 
APPENDIX. 
 
 11 
 
 riam, aut malum aliquod saltern extrinsecum procurando, aut etiam odio ha- 
 bendo Deurn in creatura sua, præsertim in homine. (Suarez, 1. 8, c. 11, n. 20.) 
 
 114. Corruptio optimi pessima. 
 
 115. Actus dæmonis ex voluntate libera procedens semper est malus. Etsi 
 aliquando aliquod bonum i’aciat, non tamen bene facit. (S. Thomas, q. 64, art. 2.) 
 Nullum in eis voluntatis bonæ remansit vestigium. (S. Fulgentius, de Trinit., 
 
 c. a.) 
 
 115. Réponse d’un démon dans un exorcisme. 
 
 116. Deus Angelis peccantibes non pepercit. (S. Pierre, Epît. 2, c. 2, v. 4.) 
 Nunquam enim Angelos appreheudit. (Hebr., c. 2, v. 16.) 
 
 116. Peccatum dæmonis est gravius quam peccatum hominis. (S. Thomas, 1, 
 q. 64, art. 3.) 
 
 116. Tanto damnâbilior judicata est culpa, quanto erat natura sublimior. (S. 
 Au g., sur saint Jean, 110.) 
 
 116. Angélus ob summam mentis perspicacitatem plena voluntate peccavit. 
 (Cassien, Conf., 4, c. 3.) 
 
 117. Homo fragilis per imbecillitatem carnis peccavit: Angélus vero purus 
 vegetusque est spiritus. (S. Jean Damasc., de la Foi, 1. 2, c. 3.) 
 
 117. Angélus, nulio suadente peccavit, homo autem, suadente diabolo. (S. 
 Grég., Morales, 1. 4, c. 9.) 
 
 117. In Angelis non est lapsa tota natura, sed pars illius: in homine vero tota 
 natura lapsa est. (S. Aug., Enchiridion, c. 29.) 
 
 117. Quid tarn opus habens misericordia quam miser? Et quid tam indignum 
 quam superbus miser? (S. Aug., du Libre Arbitre, 1. 3, c. 10.) 
 
 118. Ut beatitudo sanctorum eis magis complaceat et de ea uberiores gratias 
 Deo agant, datur eis ut pœnam impiorum perfecte videant. (S. Thomas, Suppl., 
 q. 94, art. 1.) 
 
 119. In altis Angeli sunt : Tibi debent quod sunt; tibi debent quod vivunt ; 
 tibi debent quod juste vivunt; tibi debent quod beate vivunt. (S. Aug., sur le 
 Fs 70.) 
 
 121. Ipse speciosis induitur vestibus, quia sanctorum Angelorum choros quos 
 condidit, in usum sui decoris assumpsit. (S. Grégoire, Morales ; sur Job, 1. 32.) 
 
 123. Ultima et perfecta beatitudo non potest esse nisi in visione divinæ essen- 
 tiæ. (S. Thom., 1, 2, q. 3, art. 8.) 
 
 123. Sur ces deux connaissances. (S. Aug., Cité , 1. 11, c. 9, et sur la Genèse, 1. 4, 
 c. 18 ; S. Thomas, 1, q. 58, art. 6.) 
 
 124. Et vere quid opus scalis tene"ti jam solium. (S. Bern., Cons., 1. 5, c. 1.) 
 124. Si autem eognitio non referatur in Deum, sicut in dæmonibus, non dici- 
 
 tur vespertina, sed nocturna. (S. Thomas, 1, q. 64, art. 1.) 
 
 124. Ibi legunt, sine syllabis temporum, quid velit æterna voluntas. Semper 
 legunt et nunquam præterit quod legunt. Non clauditur codex eorum nec pli- 
 catur liber eorum, quia tu illis hoc es et es in æternum. (S. Aug., Confess., 1. 13, 
 c. 15.) 
 
 124. Impossibile est quod aliquis intellectus creatus per sua naturalia essentiam 
 Dei videat. (S. Thomas, 1, q. 12, art. 4.) 
 
 125. Cum virtus naturalis intellectus creati non sufficiat ad Dei essentiam 
 videndam, oportet quod ex divina gratia super accrescat ei virtus intelligendi. Et 
 
12 
 
 APPENDIX. 
 
 hoc augmentum virtutis intellectivæ illuminationem intellectus vocamus, sicut 
 et ipsum intelligibile vocatur lumen vel lux. (s. Thomas, 1, q. 12, art. 5.) Lu¬ 
 men illud in immensum animam dilatat ut fiat capax divinitatis. (Lessius, de 
 Summo Bono, 1. 2, c. 16.) 
 
 125. Lumen divinæ gloriæ confortans intellectum ad videndum Deum. (S. 
 Thomas, 1, q. 12. art. 2.) 
 
 125. Visio est expressa divinitatis imago earn quodammodo adæquans. (Les¬ 
 sius, de Summo Bono, 1. 2, c. 16.) 
 
 126. Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quæ 
 præparavit Deus iis qui diligunt ilium. (S. Paul aux Corinth., EpU. 1, c. 2, v 9.) 
 
 127. Præclare ergo Aristoteles: Si essent, inquir, qui sub terra semper habita- 
 vissent... Nec tameu venissent unquam supra terrain; accepissent autem fama 
 et auditione esse quoddam nurnen et vim Deorum ; deinde aliquo tempore pate- 
 factis terræ faucibus, ex illis abditis sedibus evadere in hæc loca quæ. nos inco- 
 limus atque exire potuissent: quum repente terram et maria cœlumque vidis- 
 sent... Adspexissentque solem ejusque turn magnitudinem pulchritudinemque, 
 turn etiam efficientiam cognovissent quod is diem efficeret, toto cœlo luce diffusa; 
 quum autem terras nox opacasset, turn cœlum totum cernerent astrisdistinctum 
 et ornatum... Hæc quum vidèrent, profecto et esse deos et hæc tanta opera deo¬ 
 rum esse arbitrarentur. (Cicéron, de la Nature des Dieux, 1. 2, c. 37.) 
 
 128. Cum eœperit anima circuire lucidas mansiones et sinum ilium Abrahæ 
 curiosius perscrutari. (S. Bern., Cons., 1. 5, c. 4.) 
 
 128. Sicut audivimus, sic vidamus. (Ps. 47, v. 9.) 
 
 132. Amor est impetus quidam in divinitatem immergens. (Lessius, de Summo 
 Bono, 1. 2, c. 16.) 
 
 133. Angeli vident Deum per essentiam et tamen non omnia sciunt. (S. Tho¬ 
 mas, 1, q. 12, art. 8.) 
 
 133. Nullus autem intellectus creatus totaliter Deum comprehendere potest. 
 (S. Thomas, 1, q. 12, art. 8.) 
 
 f 133. Ipsi etiam nesciunt futura contingentia. (S. Thomas, 1, q. 12, art. 8.) 
 
 133. De die auiem ilia et hora nemo scit, neque Angeli cœlorum, nisi solus 
 pater. (S. Matthieu, c. 24, v. 36.) 
 
 134. Prævius rerum cognitor solus est Deus: nec enim Angeli futura videre 
 possunt. (S. Athanase, à Antiochus , c. 27.) 
 
 134. Cordium cognitio solius Dei est qui ea lormavit. (S. Jean Chrysostome, 
 sur saint Jean, 1. 2, c. 19.) Ipsi etiam nesciunt cogitationes cordium, hoc enim 
 solius Dei est. (S. Thomas, 1, q. 12, art. S.) 
 
 134. Angeli non cognoscunt mysteria gratiæ. Si unus Angélus non potest 
 cognoscere cogitationes alterius ex voluntate ejus dependentes, multo minus 
 potest cognoscere ea quæ ex sola Dei voluntate dependent. (S. Thomas, 1, q. 57, 
 art. 5.) 
 
 134. Hoc ipsum quod videant bonum suum esse tantum ut illud suo amore 
 suaque contemplatione non possint exæquare, non eos afiligit, sed miro gaudio 
 perfundit. (Lessius, de Summo Bono, 1. 2, c. 12.) 
 
 136. In statu beatitudinis non minus debet elevari voluntas in Deum quam 
 intellectus, sed pari modo et æque eminenter et admirabiliter. (Lessius, de 
 Summo Bono, 1. 2, c. 12.) 
 
 136. Non erunt volubiles nostræ cogitationes ab aliis in alia euntes atque re- 
 
 i 
 
APPENDIX. 13 
 
 deuntes, sed omnem scientiam nostram uno simul conspectu videbimus. (S. 
 Aug., de la Trinité , c. 16.) 
 
 137. Sic motus quibus a Deo moventur fiunt creaturis connaturales et faciles. 
 (S. Thomas, 1, 2, q. 110, art. 2.) 
 
 138. Delectabitur oculus in amabili Redemntoris aspectu, cum videbit regem in 
 decore suo gloria ornatum et diademate redimitum. (S. I aurent. Justinianus, 
 de Diseiplin., 1. 3.) Lux oculos corporeos beatorum illuminans et recreans est 
 splendidissima et glorioissima Christi kumanitas. (Corn, a Lap., sur l’Apoc., c. 
 21, v. 23.) 
 
 138. Corpus præmiabitur propter mérita. Ergo et omnes sensus præmiabuntur. 
 (S. Thomas, SuppL, q. 84, art. 4.) Ex ipsa beatitudine animæ fiet quædarn reflu- 
 entia in corpus et in sensus corporeos ut in suis operationibus perficiantur. (S. 
 Thomas, 1, 2, q. 3, art. 3.) 
 
 138. In Angelis beatis remanet cognitio et dilectio naturalis. (S. Thomas, 1, 
 q. 62, art. 7.) 
 
 140. Existimare possumus Angelum quempiam divina mandata exhaurientem. 
 (Olympiodore, sur Job, c. 1.) 
 
 141. Pulchritudo divina infinite omnem angelicam superat. [Ipsa enim est 
 fons omnis pulchritudinis quæ in rebus creatis reperitur et tota rerum creata- 
 rum pulchritudo nihil aliud est quam tenuis quædarn adumbratio et veluti rudis 
 delineatio pulchritudinis divinæ. (Lessius, de Summo Bono. 1. 2, c. 16.) 
 
 141. Angeli mira pulckritudine præditi sunt. (Vivien, Angelus.) 
 
 141. Movent vos ista? Movent plane. Quare? Quia pulchra sunt. Quid est 
 qui fecit? Puto rehebesceretis si videretis pulchritudinem Angelorum. Quid 
 est ergo Creator Angelorum? (S. Aug., Serm. 19.) 
 
 142. Platon, Cicéron, S. Augustin.— “Evidemment la beauté de la forme dérive 
 de la beauté du type ; elle emprunte de lui tout ce qu’elle a de réalité ; et, 
 quoique la forme distincte du type n’en dépende pas dans son existence maté¬ 
 rielle, séparée de l’idée qui l’animait, elle ressemble à un corps dont la vie s’est 
 retirée.” (Lamennais, de l’Art et du Beau.) 
 
 142. Splendescenti animo præfulget in superficie corporis decor, spem afferens 
 multo melioris. (Maxime de Tyr, Serm. 10.) 
 
 143. Carentia pulchritudinis debitæ. (S. Thomas.) 
 
 144. Angelico da Fiesole. 
 
 144. Angelus est speculum suscipiens totam, si fas est dicere, pulchritudinem 
 Dei. (S. Denis, des Noms divins.) 
 
 144. Vie de sainte Thérèse. 
 
 144. Si videres pulchritudinem sanctorum Angelorum sicutiest, cor tuurn pree 
 ingenti gaudio rumperetur. ( Révélations de sainte Brigitte , Bollandistes.) 
 
 145. Lumen gloriæ est quædarn participatio lucis increatæ et superessentialis. 
 (I essius, dSummo Bono, 1. 2, c. 8.) 
 
 145. Et audiens jacebam consternatus super faciem meam, et vultus meus hæ- 
 rebat terræ Et ecce manus tetigit me, et erexit me super genua mea et super 
 articulos manum mearum. (Daniel, c. 10, v. 9,10.) 
 
 145. Et cecidi ante pedes ejus, ut adorarem eum. Et dicit mihi: Vide ne fec- 
 eris: conservus tuus sum. (Apoc.,c. 19, v. 10.) 
 
 146. Pulchritudo justorum solis pulchritudini, qui septuplo quam modo splen- 
 dior erit, adæquabitur. (S. Anselme, de Simüilud., c. 50.) 
 
14 
 
 APPENDIX. 
 
 146. Angeli apparent tibi In similitudine hominum quia spiritus tuus adhuc 
 impeditus aliter illos capere non posset. {Le livre des Révélations de sainte Bri¬ 
 gitte.) 
 
 146. Angelorum conspectus amicis res jucundissima esse solet. (Procopa de 
 Gaza, sur les Nombres.) 
 
 146. Insulam totam Angelorum claritudine in spiritu vidi irradiatam totaque 
 spa ia acris usque ad æthera cœlorum eorumdem Angelorum claritudine illus- 
 trata. ( Vie de saint Colomban, par Adamnan.) 
 
 146. Pi-obos insolita consolatione afiiciunt summaque anima tranquillitate ac 
 lætitia spiritali perfundunt. (Corderus, sur Job, c. 4, v. 14.) 
 
 147. Ipse enim Satanas transfigurât se in Angelum lucis. (S. Paul aux Co¬ 
 rinth., Epit. 2, cap. 11, v. 14.) 
 
 147. Majoribus potius eum tenebris involvunt ac perturbant magis quod sig- 
 num evidens est corum malignitatis. (Corderus, sur Job, c. 4, v^l4.) 
 
 149. Les Merveilles du Laus, dans le diocèse de Gap, par M. l’abbe Pron. 
 
 149. Vie de sainte Cécile, Bollandistes. 
 
 149. Ipsæ sunt vites et vineæ quæ odorem suum unicumque animæ imperliunt. 
 (Origène, Horn. 4.) 
 
 150. Suavitate cœlestis odoris fœtorem ab eis mortalitatis corruptionisque de- 
 pellunt. (Origène, Hom. 4.) 
 
 150. In Angelorum conspectu, nil sordidum, nil fætet obscœnum, nisi vitium 
 et peccatum. (S. Pierre Damien, Opusc., 23.) 
 
 150. Hune Angélus fœtorem et inhonestam purulentiæ nauseam invitus satis 
 et graviter tolérât, etsi cœlestis imperii lege constrictus obedientiam non omit- 
 tat. (S. Pierre Damien, Opusc., 23.) 
 
 150. S. Philippe de Néri, S te Catherine de Sienne, S t0 Gentilis, S. Euthyme, S. 
 Eugende. 
 
 151. Sicut aromata quo magis conteruntur eo majorem spirant fragrantiam. 
 ita Christus, apostoli, martyres, omnesque sancti quo magis persecutionibus et 
 tribulationibus pressi et quasi contriti fuerunt eo suaviorem virtutissuæ sparse- 
 runt odorem (Corn, a Lap.) 
 
 151. Fragrans suavitas cœlestium odoramentorum mira liquefactione resperget 
 odoratum. (S. Laurent Justinien, de Discipl., 1. 23.) 
 
 152. Instar chordarum citharæ apte compositarum per universam Ecclesiam 
 cæterumque primogenitorum in cœlo descriptorum late circumsonant. (S. 
 André de Césarée, sur VApoc.) 
 
 152. Tange illas purissimas chordas: in cœlo nihil triste unquam sonuerunt. 
 (S. Anselme, Médit., 13 ) 
 
 152. Vies de saint Rigoberf, de sainte Véronique de Binasco, de sainte Justine, de 
 saint Fursêe, de sainte Prisque, de saint Genulphe, de saint Thêogène, de sainte Mai - 
 line, de saint Maur. 
 
 153. O qualis musica ! o quam dulcis et suavis harmonia ! Quis tantorum 
 cantorum modulatas cantilenas valeat explicare? Si nos, in hac vita, vocum 
 humanarum et chordarum aut organorum concentus ab horninibus inventus et 
 exquisitus sic delectat et rapit, quid faciet ilia musica quam non humana peri- 
 tia, sed angelica format industria? Quæ non corporis vocibus foris perstrepit, 
 sed interioribus att'ectibus interius dulcescit tanto utique suavius quanto inti- 
 mius. (S. Thomas de Villeneuve, Serm. sur saint Michel.) 
 
APPENDIX. 
 
 15 
 
 154. Légende du frère Alphius. 
 
 158. Angeti eorum in cœlis semper vident faciem patr's mei qui in cœlis est. 
 (S. Matth., c. 18, v. 10.) In quem desiJerant Angeli prospicere. (I S. Pierre, c. 
 
 1, v. 12 ) 
 
 158 Ne sit in desiderio anxietas, desiderantes satiantur; ne autem sit in sati- 
 etate fastidiuoi, satiati desiderant. (S. Grég., Morales , 1. 18, c. 27.) 
 
 159. Sequitur ad rationem perfeetæ beatitudinis non solum pertinere visîonem, 
 amorem et fruitionem, sed etiam horum perpetuitatem et cognitionem hujus 
 perpetuitatis. (Lessius, de Summo Bono , h 3, c. 9.) 
 
 159. Quamvis mutabiles facti fuerint per naturam, immutabiles sunt facti per 
 gratiam. Stabiles etiam et certi de sua beatitudine nullatenus amittenda, fru- 
 untur Deo cujus contemplat.ione beati sunt. (S. Fulgence, de Trinit., c. 8.) 
 
 160. Hoc modo se babet Angélus, videns Deum, ad ipsum, sicut se habet qui- 
 cumque non videns Deum ad communem rationem boni. (S. Thomas. 1, q. 62, 
 art. 8.) 
 
 160. Angeli quo perfectiores et majori charitate præditi sunt, eo trahumur po- 
 tentius et omnium potentissime anima Christi. (Lessius, de Summo Bono , 1. 2, 
 c. 13.) 
 
 160. Angelica voluntas pondéré amoris ad centrum, hoc est ad Deum, perve- 
 niens immobilis reddita est. (Albertus Magnus, p. 1, q. 6, art. 3.) 
 
 162. Tenui eum nec dimittam. (Tant., c. 3, v. 4.) 
 
 162. Certus sum enim quia neque mors, neque vita,neque Angeli, neque Prin- 
 cipatus, neque Yirtutes, neque instantîa, neque futura, neque fortitudo, neque 
 altitudo, neque profundum, neque creatura alia poterit nos separare a charitate 
 Dei quæ est in Christo Jesu Domino nostro. (S. Paul aux Domains, c. 8,v. 38,39.) 
 
 162. Angeli beati non possunt mereri nec in beatitudine proficere. (3. Thomas, 
 
 1, q. 62, art. 9.) 
 
 164. Sicut Deus ipse, licet omnia ilia videat et plus se amet quam ab Angelis 
 diligatur, de suis offensis nihil contristatur. (Suarez, 1. 6, c. 20, n. 12.) 
 
 164. Unde locutiones illæ sanctorum per metaphoram intelligendæ sunt: sicut _ 
 etiam solet hujusmodi affeetus tribui Deo ad significandam erga homines chari- 
 tatem et qaantum impietas illi displiceat. (Suarez, 1. 6, c. 20, n. 12.) 
 
 164. Hoc gaudium ad præmium accidentale pertinet. (S. Thomas, 1, q t 62, 
 art. 9.) 
 
 164. Prædictum gaudium acquiritur ex virtute beatitudinis. (S. Thomas, 1, 
 q. 62, art. 9. 
 
 164. Hoc gaudium augeri potest usque ad diem judicii. (S. Thomas, 1, q. 62, 
 art. 9.) 
 
 165. Ipse est Deus hoster maxima mansio spirituum beatorum. (S. Bern., de 
 la Consid., 1. 1, c. 1.) 
 
 165. In domo patris mei mansiones multæ sunt. (S. Jean, c. 14, v. 2.) 
 
 165. Stella enim a Stella differt in claritate. (S. Paul, l re Epître aux Corin¬ 
 thiens, c. 15, v. 41.) 
 
 166. Ita patres contra Jovinianum, qui, uti censebat virtutes esse pares, sic et 
 paria eorum fore præmia in cœlo. (Corn, a Lap.) 
 
 166. Facilitas videndi Deum competit intellectui creato per lumen gloriæ quod 
 intellectual in quadam Deiformitate constituit. Unde intellectus plus partici- 
 
16 
 
 APPENDIX. 
 
 pans de lumine gloriæ, perfectius Deum videbit. Plus autem participabit de 
 luinine gloriæ qui plus habet de charitate. (S. Thomas, 1, q. 12, art. 6.) 
 
 167. Fit per charitatem ut quod habent singuli commune sit omnibus. Sic 
 enim quisque etiam ipse habet cum amat in altero quod ipse habet. (S. Aug.) 
 In ilia cœlesti patria nihil possidetur singular iter. In multis mansionibus erit 
 retributionum diversitas concurs: quia tanta vis amoris in ilia pace nos sociat 
 ut quod quisque in se non acceperit, hoc se accepisse in alio exultât. (S. Grég. 
 le Grand, Morales, 1. 4, c. 31.) 
 
 167. Nihil est concordiæ comparandum; unus enim quasi multiplicatur ; si 
 concordes fuerint duo aut decern, unus non est unus, sed illorum quisque multi¬ 
 plex redditur, inveniesque in decern unum atque in uno decern. (S. Maximus, 
 de Amove, fralerno.) 
 
 163. Eellum illud initum in cœlo inter Angelos, non est ibi omnino absolutum, 
 sed in hoc mundo pro salute hominum iterum in paradiso inchoatum, sue reno- 
 vatum est, et usque ad finem sæculi persévérât, et tunc maxime ardebit. (Sua¬ 
 rez, 1. 6, c. 10, n. 27.) 
 
 168. Mala in ordinem reducta faciunt ad decorem universi. (S. Aug., de Or - 
 dine , 1. 2, c. 4.) 
 
 171. Dæmonibus duplex locus pœnalis debetur : unus quidem ratione suæ 
 culpæ, et hic est infernus; alius autem ratione exercitationis humanæ, et sic 
 debetur eis caliginosus aer. (S. Thomas, 1, q. 64, art. 4.) Certissimum est etiam 
 nunc dæmonum multitudinem in hoc aere versari. (Suarez, 1. 8, c. 17, n. 7.) 
 
 171. De solo Lucifero probabilissimum est ligatura esse per Christi imperium 
 in inferno corporeo et locali. (Suarez, 1. 8, c. 17, n. 9.) 
 
 171. Dæmones, imitantes legiones angelicas, dicunt se legionem, immo imi¬ 
 tantes et æmulantes Deum ipsum qui vocatur Dominus Sabaoth, id est, exerci- 
 tuum et legionum angelicarum. Lucifer enim est simia Dei. (S. Grégoire de 
 Nysse.) 
 
 172. S. Vincent Ferrier, Sermons. 
 
 172. Longe probabilius videtur nullos dæmones esse semper in inferno alli- 
 gatos, nec alios ita esse in hoc aere ut nunquam in inferno descendant, sed 
 alternatis vicibus, nunc istos in altero ex dictis locis versari. (Suarez, 1. 8, c. 17, 
 n. 2.) 
 
 172. Tam superbi sunt ut honores divinos et religionis servitutem quam vero 
 Deo deberi sciunt, sibi sategerint exhiberi, et quantum possunt et apud quos 
 possunt adhuc agunt. (S. Aug., Cité, 1. 9, c. 20.) 
 
 172. Ille homicida erat ab initio. (S. Jean, c. 8, v. 44.) 
 
 1 
 
 173. Ai^rogavit sibi honorera divinum et omnibus dæmoniis et implevit templa 
 paganorum et persuasit ilia sacrifieia offeri sibi. (S. Aug., sur le Psaume 96.) 
 Diabolus totum sæculum mendacio divinitatis implevit. (Tertull., Contre Mar- 
 cion , b. 17.) 
 
 173. Concordia dæmonum non est ex amicitia quam inter se habeant.sed ex 
 communi nequitia qua homines odiunt et justitiæ Dei repugnant. (S. Thomas, 
 1, q. 109, art. 2.) 
 
 173. Quod autem superioribus inferiores subdantur, non est ad bonum supe- 
 riorum, sed magis ad malum eorum ; quia cum mala facere maxime ad miseriam 
 pertineat, præesse in malis est esse magis miserum. (S. Thomas, 1, q. 109, art. 2,) 
 
 173. Portant secum ignem gehennæ, quocumque vadant. (S. Thomas, 1, q. 64, 
 art. 2.) 
 
APPENDIX. 17 
 
 174. Hoc gaudium non verum seel phantasticum est, dum impletur id quod de- 
 siderant. (S. Thomas.) 
 
 174. Aduror! aduror! exclamabat dæmon in exorcismo. (Vie de sainte Marie 
 Madeleine de Pazzi. Bollandistes.) 
 
 174. Judicio retributionis judicabuntur, quantum ad mérita mala hominum 
 quos ad male merendum induxerint. (S. Thomas, 1, q. 89, art. 8.) 
 
 175. Post diem judicii omnes mali, tarn homines quam Angeli, in inferno 
 erunt. (S. Thomas, 1, q. 64, art. 4.) Habebunt miseriam undique consummatam. 
 (Suarez, 1. 8, c. 15, n. 16.) 
 
 175. Et rogabant ilium ne imperaret illis ut in abyssum irent. Erat autem ibi 
 grex poreorum multorum pascentium in monte : et rogabant eum ut permitteret 
 eis in illos ingredi. (S. Luc., c. 8, v. 31, 32.) 
 
 177. Antichristus faciet miracula, non vera, sed falsa et mendacia. Multa 
 enim ex his miraculis erunt præstigiæ quibus fascinabit oculos ut videatur fa- 
 cere id quod revera non faciet. (Corn, a Lap., Comment, in Sam Epist. ad Thessal., 
 c. 2, v. 9.) 
 
 177. Sed licet nos, aut Angélus de cœlo evangelizet vobis præterquam quod 
 eyangelizavimus vobis, anathema sit. (S. Paul aux Galates, c. 1, v. 8.) 
 
 178. Consurget Michael princeps magnus qui stat pro filiis populi sui. (Daniel, 
 c. 12, v. 1.) 
 
 178. Et tunc revelabitur ille iniquus quem Dominus Jesus interficiet spiritu 
 oris sui et destruet iilustratione adventus sui. (S. Paul aux Thessal., c. 2. v. 8.) 
 
 178. Mox antichristum terra dehiscet viyumque eum rapient dæmones in tar- 
 tara. (Corn, a Lap., sur le chap. 19 de VApocalypse.) 
 
 179. Infirmant et constrictam excedentes nostrorum materialium numerorum 
 commensurationem. (S. Denys, de la Céleste Hiérarchie , c. 14.) Eorum copias 
 numéro quodam esse infinitas. (S, Grég. de Nysse, de Opificio hom., c. 17.) Su- 
 pernortim civium numerus infinitus et definitus exprimitur, ut qui Deo est nu- 
 merabilis, esse hominibus innumerabilis demonstretur. (S. Greg., Morales, 
 1.17, c. 9.) 
 
 179. Antiquus dierum sedit... Millia millium ministrabant ei et decies millies 
 centena millia assistebant ei. (Daniel, c. 7, y. 10.) 
 
 179. Currus Dei decem millibus multiplex, millia lætantium. (Ps. 67, v. 18.) 
 Currus quo veheba ur Deus erartt millia sanctorum Angelorum quæ omnia non 
 erunt gementia sub pondéré sed lætantia et plaudentia præ yoluptate vehendi 
 Dontinum. (Bellarmin, sur ce psaume.) 
 
 179. Et audivi vocem Angelorum multorum in circuitu throniet erat numerus 
 eorum millia millium. (Apoc. c. 5, y. 11.) 
 
 180. Numquid est numerus militum ejus? (Job, c. 25, y. 3.) 
 
 180. Nolite timere, pusillus grex. (S. Lue, c. 12, v. 32.)—Grex hominum fide- 
 lium est pusillus grex, si conferatur cum Angelis qui sunt innumeri. (Euthy- 
 mius.) 
 
 180. Dives Pater cujus centesima portio sumus, habet Angelorum, Archange- 
 lorum aliorumque innumerabiles greges. (S. Ambroise, sur saint Luc, c. 15.) 
 
 180. Decem ergo drachmas habtfit, quia novem sunt ordines Angelorum ; sed, 
 ut compleretur electorum numerus, homo est decimus creatus. (S. Grégoire, 
 Hom. 34, sur saint Luc.) 
 
 180. In multitudine populi dignitas Régis, et in paucitate plebis ignominia 
 principis. (Proverbes, c. 14, y. 28.) 
 
18 
 
 APPENDIX. 
 
 181. Cum perfectio universi sit illud quod præcipue Deus intendit in creatione 
 rerum, quanto aliqua sunt magis perfecta, tanto in majori excessu sunt creata a 
 Teo. (S. Thomas, 1. q. 50, art. 3.) 
 
 181. Sicut autem in corporibus attenditur excessus secundum magnitudinem, 
 itain rebus incorporeis potest attendi excessus secundum multitudicem... Unde 
 rationabile est quod substantiæ immateriales excédant secundum multitudinem 
 substantias materiales quasi incomparabiliter. (S. Thomas, 1, q. 50, art. 3.) 
 
 181. Vision de sainte Angèle de Foligno. 
 
 182. Nee novum est Spiritui sancto Angelos appellare eos quos ministros suæ 
 virtutis Deus præfecit. (Tertullien, Contre les Juifs, 9 .)—Tune spiritu Angeli 
 sumus, quando ministri supernæ voluntatis efficimur. (M. Aurelius Cassiodorus, 
 in Psalmo 33.) 
 
 183. Quai is pluvio et sereno aere incurrens ut nubes per repercussos circulos 
 radius solis multicolorem format iridem ac circa ilium fulget undique proximus 
 æther variis circulis qui statim solvuntur; talis est et luminum natura, summo 
 lumine minores mentes semper radiis illustrante... Illi autem sunt lumina se- 
 cunda ex Triade regium decus habente, Angeli. (S. Grégoire de Nazianze, 
 Poèmes, 7.) 
 
 185. Multo magis consentaneum est pulchritudini universi et eonsequenter 
 etiam ordini divinæ sapientiæ quod Angeli fuerint in magna varietate specie- 
 rum creati. (Suarez, 1. 1, c. 12, n. 6.) 
 
 187. In Angelis potius est quod subjiciuntur Deo quam quod inferioribus præ- 
 sident. (S. Thomas, l,q. 108, art. 6.) Sicut gloriosius est Spiritui sancto produci 
 a Pâtre et Filio quam ad extra diffundere gratiam. (Vivien , Angélus.) 
 
 187. Et ideo ordines nominati a prælatione non sunt supremi, sed magis 
 ordines nominati a conversione ad Deum. (S. Thomas, 1, q. 108, art. 6.) 
 
 189 Dionysius ex nominibus ordinum proprietates illorum considerans, illos 
 ordines in prima hierarchia posuit quorum nomina imponuntur per respectum 
 ad Deum, scilicet Seraphim, Cherubim et Thronos. (S. Thomas, 1, q. 108, art. 6.) 
 
 189. Illos vero ordines posuit in media hierarchia quorum nomina désignant 
 communem quamdam gubernationem sive < ispositionem, idest, Dominationes, 
 Virtutes et Potestates. (S. Thomas, 1, q. 108, art. 6.) 
 
 189. Illos vero ordines posuit in tertia hierarchia quorum nomina désignant 
 operis executionem, scilicet Principatus, Archangelos et Angelos. (S. Thomas, 
 1, q. 108, art. 6.) 
 
 190. Cum omnes Angeli simul creati sint, in eodem instanti prædictam dis- 
 tinctionem necessario habuerunt. (Suarez, 1. J, c. 14, n. 16.) 
 
 190. In aliquibus, ut ita dicam, publicis et solemnibus opportunitatibus, non 
 videtur certe negandum supremos etiam Angelos ad terrain descendisse vel de- 
 scensuros esse. (Suarez, 1. 6, c. 10, n. 47.) 
 
 190. Verumtamen in his etiam missionibus non tam ministrant exterius quam 
 assistant Christo, ipsum laudando tt præsentia honorando; quamvis necesse sit 
 aliquid etiam exterius facere quando hæc visibiliter operautur. (Suarez, ibid.) 
 
 191. Govern esse choros sive ordines constituentes très hierarchias, quomodo- 
 cumque disponantur, de üde est. (Suarez, 1. 2, c. 13, n. 2.) 
 
 192. Dispositos in dignitates, ab initio stantes in ordine suo. (S. Bernard, de 
 la Consid., 1. 5, c. 4.) 
 
APPENDIX. 
 
 19 
 
 192. Executio autem officiorum angelicorum aliquo modo remanebit post diem 
 judicii et aliquo modo cessabit. Cessabit quidem secundum quod eorum officia 
 ordinantur ad perducendum aliquos in finem ; remanebit autem secundum quod 
 convenit in ultima finis consecutione. (S. Thomas, 1, q. 108, art. 7.) 
 
 192. Probabile est quo peri'ectior est ordo Angelorum eo in numéro etiam ex- 
 cedere, juxta regulam datam, quod in rebus per se intentis a Deo perfectiores, 
 vel magnitudine, vel multitudine excedunt. (Suarez, 1. 1, c. 11, n. 8.) 
 
 193. Angeli multis modis arcanum Dei manifestant. (Tertull.,de Oral., c. 12.) 
 
 194. Estote ergo perfecti, sicut et Pater vester eœlestis purfectus est. (S. 
 Matth., c. 5, v. 48.) 
 
 194. Vox sicut similitudinem signification æqualitatem ; nec enim Dei per- 
 fectionem æquare possumus, sed ilia in infinitum omnem nostram superat et 
 transcendit; quare illara eminus imitari debemus quoad possumus. (Corn, à 
 Lap., sur ce passage.) 
 
 195. Cernere est in his qui Seraphim appellantur, quomodo amet. (S. Bernard, 
 De la Consid., 1. 5, c. 4.) 
 
 ' 195. Isti dicuntur Seraphim, quasi ardentes vel incendentes, quia per incen- 
 dium solet designari intensio amoris vel desjderii qui sunt de fine. (S. Thomas, 
 contra Genies, 1. 3, c. 80.) 
 
 196. Audi quid ipse Christus loquatur: Tgnem veni mitt ere in terrain et quid 
 volo nisi ut accendatur? Vult ergo Seraphim fabricari. (S. Bernard, Serm. 1, de 
 verb. Isaice.) 
 
 198. Cernere est in Cherubim Deum scientiarum Dominum esse. (S. Bernard, 
 dê la Consid., 1. 5, c. 4.) 
 
 198. Hi dicuntur Cherubim quod interpretatur scientiæ plentitudo; scientia 
 enim per formam scibilis perficitur. (S. Thomas, contra Gentes, 1. 3, c. 80.) 
 
 200. Cernere est in Thronis quam non suspectus omni innocentiæ judex se- 
 deat. (S. Bernard, de la Consid., 1. 5, c. 4.) 
 
 200. Sanctus dicitur cujus affectus et mores exacte congruunt legi æternæ. 
 Hoc fit in creaturis accidentaliter, Deo autem idipsum est essentiale. (Corn, à 
 Dap., sur V Ecclésiastique, c. 46, v. 6.) 
 
 200. Dicitur æquitas, idest rectitudo, quia suæ normæ et regulæ, puta legi 
 æternæ et divinæ conforme, ideoque rectum est, non pravum, non obliquum et 
 distortum. (Corn, à Lap., sur les Prov., c. 1, v. 3.) 
 
 201. Per hanc denominationem designatur quod sunt Deiferi et ad omnes di- 
 vinas suseeptiones familiariter apti. (S. Thomas, contra Gentes, 1. 3, c. 80.) 
 
 201. Dicitur àyioç, quasi sine terra. Munditia necessaria est ad hoc quod mens 
 
 Deo applicetur, quia mens humana inquinatur ex hoc quod interioribus rebus 
 conjungitur, sicut quælibet res ex immixtione pejoris sordescit, ut argentum 
 ex immixtione plumbi. (S. Thomas, 2-2, q. 81, art. 8.) 
 
 203. Cernere est in Dominationibus quantæ sit Dominus majestatis. (S. Ber¬ 
 nard, de la Consid., 1. 5, c. 4.) 
 
 203. Nomen Dominationem existimo declarare absolutam aliquam domina- 
 tionem principii Dominationis semper avidam, quæ ab omni servitute celsior, 
 omnique directione superior est. (S. Denys, de la Céleste Hiérarchie, c. 8.) 
 
 206. Cernere est in Virtutibus unam ubique æqualiter præsto esse virtutem. 
 (S. Bernard, de la Consid., 1. 5, c. 4.) 
 
20 
 
 APPENDIX. 
 
 207. Appellatio Virtutum fortem quamdam dénotât virilitatem in omnes Dei- 
 formes operationes redundantem. (S. Denys, de la Céleste Hiérarchie, c. 8.) 
 
 209. Çernere est in Potestatibus quam potestative quos régit protegit, contra¬ 
 rias Potestates arcens et propulsans. (S. Bernard, de la Consid., 1. 5, c. 4.) 
 
 209. Præpositi sunt Angeli ccelorum super potestates aereas. (S. Aug., sur le 
 Psaume 103.) 
 
 209. Putemus Potestates illas esse quarum virtute Potestas tenebrarum com- 
 primitur et coercetur malignitas aeris hujus, ne quantum vult noceat, ne malig- 
 nari, nisi ut prosit, possit. (S. Bernard, de la Consid., 1. 5, c. 4.) 
 
 212. Cernere est in Principatibus principium ex quo omnia et quomodo a ear- 
 dine ostium sic ab ipso régi universitatem. (S. Bernard, de la Cons., 1. 5, c. 4.) 
 
 212. Nomen Principatus désignât quoddam dominium cum ordine sacro. (S. 
 Denys, de la Céleste Hiérarchie, c. 8.) In rebus humanis est aliquod bonum 
 commune, quod quidem est bonum civitatis, vel gentis, quod videtur ad princi- 
 patuum ordinem pertinere. (S. Thomas, contra Genies, 1. 3, e. 80.) 
 
 214. Cernere postremo et mirari est in Angelis et Archangelis veritatem atque 
 experientiam vocis illius : Quoniam ipsi cura est de nobis: qui talium noset 
 tantorum non desinit jucundare visitationibus, instruere revelationibus, sug- 
 gestionibu^ commonere, sedulitate solatiari. (S. Bernard, de la Consid., 1. 5, c. 4.) 
 
 214. Putemus Angelis præesse Archangelos qui conscii mysteriorum divino- 
 , rum, non nisi ob præcipuas et maximas causas mittuntur. (S. Bernard, de la 
 Consid., 1. 5, c. 4.) 
 
 217. Custos Angélus habet supra se superiores Angelos a quibus illuminator; 
 non tamen habet infra se Angelos inferiores quos Plummet: at quod in alios 
 Angelos non valet, erga sibi commissum hominem exercet. (Vivien, Angelas.) 
 
 219. Sicut anima videt in oculis, audit in auribus, odorat in naribus, in fauci- 
 bus gustat, tangit in toto reliquo corpore. (S. Bernard, de la Consid , 1. 5, c. 5). 
 
 219. Sic Deus diversa in diversis spiritibus operatur, verbi gratia in aliis 
 amantem se exhibens, in aliis agnoscentem, in aliis alia facientem, sicut uni- 
 cuique datur manifestatio spiritus ad utilitatem. (S. Bernard, de la Consid., 
 1. 5. c. 5. 
 
 220. Dicimur amare; et Deus: dicimur nosse ; et Deus. Et multa in hunc 
 modum. Sed Deus amat ut charitas, novit ut veritas, sedet ut æquitas, domi- 
 natur ut majestas, régit ut principium, tuetur ut salus, operatur ut virtus, révé¬ 
 lât ut lux, assistit ut pietas. (S. Bernard, de la Consid.,lib. 5, c. 5.) 
 
 220. Quæ omnia faciunt et Angeli, facimus et nos, sed longe inferiori modo, 
 non utique bono quod sumus, sed quod participamus. (S. Bernard, de la Con¬ 
 sid., 1. 5, c. 5.) 
 
 222. Michael, ut olim Synagogæ ita nunc Eeclesiæ totius præses et custos a 
 fidelibus colitur. (Corn, a Lap., sur Daniel, c. 10.) 
 
 222. Nec verebitur magnitudinem cujusquam. (Sagesse, c. 6, v. 8.) 
 
 222. Confiteor Deo omnipotenti, beatæ Mariæ semper Virgini, beato Michaeli 
 Archangelo... Ideo precor...beatum Michaelem Arehangelum... 
 
 222. Signifer tuus sanctus Michael repræsentet eas in lucem sanctam. (Litur¬ 
 gie : Offert de la Messe pour les morts. Re et nomine Michael, te oro et quantum 
 possum obtestor ut e vita hujus curriculo exituro lætus pacatusque appareas, 
 meque sub honorato alarum tuarum velamine abscondas, atque ex angustis ob- 
 
 / 
 
APPENDIX. 
 
 21 
 
 8curisque inferorum locis ereptum in loco tabernaculi admirabilis constituas 
 deducens usque ad domum Dei, in voce exsultationis et confessionis et sonifes- 
 tum celebrantis. (S. Sophrone, Encom. Ang.) 
 
 223. Michael signifer vocatur quia signum sive vexillum Crucis præferet 
 Christo venienti ad judicium. (Eckius, Horn, sur saint Michel.) 
 
 223. Duos e^se Michaeles, unurn Seraphinum, victorem Luciferi, alterum 
 Arcbangelum, custodem Ecclesiæ, sine auctoritate æque ac necessitate assertum 
 est. (Corn, a Lap., in cap. 10 Danielis.) Sicut ergo Lucifer dæmonum, sic Mi¬ 
 chael Angelorum, pro Deo est imperator, esque primus inter Seraphinos. lid., 
 ibid.) 
 
 224. Sanctus Michael est divinæ majestatis propugnator, Verbi incarnati de¬ 
 fensor, beatorum Angelorum detriumphator, tandem Ecclesiæ protector. (Viv¬ 
 ien, sur saint Michel.) Operarius victoriæ Dei. (Tertull., de la Patience , c. 14.) 
 Columna sanctæ, apostolieæ Ecclesiæ. (S. Pantaléon.) 
 
APPENDIX 
 
 VOLUME II. 
 
 The author having very judiciously expressed his desire that his Latin notes 
 should be printed in this translation, they are put here together, with the page 
 on which they are respectively found, for convenience of reference. 
 
 PAGE. 
 
 3. Corpus Ecclesiæ mvsticuxn non solum consistit ex hominibus sed etiam ex 
 Angelis. Totius autem hujus multitudinis Christus est caput. (*S. Thomas, 3, 
 q. 8, art. 4.) 
 
 3. De mysterio Incarnationis Christi dupliciter contingit loqui. Fno modo 
 generali; et sic omnibus Angelis revelatum est a principio suse beatitudinis. 
 Cujus ratio est: quia hoc est quoddam generale prineipium ad quod omnia eorum 
 officia ordinanlur. (S. Thomas, 1, q. 57, art. 5.) 
 
 4. Potuit igitur primo homini revelari Incarnationis mysterium sine hoc quod 
 esset præscius sui casus; non enim quicumque cognoscit effectum cognoscit et 
 causam. (S. Thomas, 3, q. 1, art. 3.) 
 
 4. Videbitis cælurn apertum, et Angelos Dei ascendentes et descendentes supra 
 Filium hominis. (S. Jean, c. 1, v. 51.) 
 
 5. Alio modo possumus loqui de mysterio Incarnationis, quantum ad spéciales 
 conditiones; et sic non omnes Angeli a principio de omnibus sunt edocti ; imo 
 quædam etiam superiores Angeli postmodum didicerunt. (S. Thomas, 1, q. 57, 
 art. 5.) 
 
 6. Divinas visiones gloriosi patres nostri adepti sunt per médias Virtutes. (S. 
 Denis, la Céleste Hiérarchie , c. 4.) Illuminationes et revelationes divinæ a Deo ad 
 homines per Angelos deferuntur. (S. Thomas, 2, 2, q. 172, art. 2.) 
 
 7. A supernis legationibus incipit Evangelium: ejus primi dictatores Angeli. 
 (S. Cyprien.) 
 
 7. Verisimile est ab Angelis sanctis sumi ex purioribus corporibus quæ in su- 
 periori parte aeris inveniuntur. (Suarez, 1. 4, c. 34, n. 7.) 
 
 7. Substantialis unio non datur inter Angelum et corpus assumptum. (Suarez, 
 1. 4, c. 30, n. 2 ) 
 
 7. Assumpta corpora non habent dotes gloriæ. (Suarez, 1. 6, c. 7, n. 15.) 
 
 7. Angeli non indigent corpore assumpto propter seipsos, sed propter nos, ut 
 familiariter cum hominibus conversando, demonstrent intelligibilem societatem 
 quam exspectant homines cum eis habendam in futura vita. (S. Thomas, 1, q. 
 51, art. 2.) 
 
 8. Hoc autem quod Angeli corpora assumpserunt in Veterl Testamento, fuit 
 quoddam figurate indicium quod Yerbum Dei assumpturum esset corpus hurna- 
 num: omnes enim apparitiones ad illam apparitionem ordinatæ fuerunt qua 
 Filius Dei apparuit in carne. (S. Thomas, 1, q. 51, art. 2.) 
 
 8. Adde quod aliqui eorum personam ejus gerebant, ita ut loqueretur quisque 
 illorum non tanquam Angelus, sed tanquam Dominus, Verbi gratia, ille Angelus 
 qui cum Moyse loquebatur dicebat, non ego Domini sed ego Dominus, sed ego 
 
 ( 1 ) 
 
2 
 
 APPENDIX. 
 
 t 
 
 Dominus, atque id frequentius iterabat. (S. Bernard, Serm. 54, sur le Cant, des 
 cant.) 
 
 8. Addimus omnes apparitiones Dei in Yeteri Testamento, etiamsi in eis An- 
 gelorum mentio non fiat, ipsorum ministerio factas esse. (Suarez, 1. 6, c. 20, n. 
 36.—S. Denys, S. Augustin, S. Thomas.) 
 
 9. Accepistis legem in dispositions Angelorum. (Art. c. 7, v. 55.) Lex ordi- 
 nata per Angelos. (S. Paul aux Galates, c. 3, v. 19.) 
 
 9. Genèse, c. 18. 
 
 9. Josué, c. 5. 
 
 9. Exode, c. 19 et suivants. 
 
 9. Exode, c. 13,14. 
 
 9. Tobie, c. 11. 
 
 9. Daniel, c. 2. 
 
 10. Daniel, c. 6. 
 
 10. Exode, c. 16, 17. 
 
 10. Angélus qui deduxit filios Israel per dcsertum, qui apparuit Abrahamo m 
 valle Mambre, Jacobo in Bethel, Moisi in monte Sina, Josue in campis Jericho 
 erat figura Messiæ venturi. (Vivien, Angélus.) 
 
 10. Dicendum est omnes has Dei apparitiones in Novo Testamento per Angelos 
 factas esse. Estque communis sententia Theologorum. (Suarez, 1, 6, c. 21, n. 12.) 
 
 11. Aptum humanæ restaurationis principium ut Angélus a Deo mittererur ad 
 virginem partu oonsecrandam divino; quia prima periditionis liamanæ luit 
 causa, cum serpens a diabolo mittebatur ad mulierem spiritu superbiæ decipien- 
 dum. (Beda, Plomil. de Annunf.) Decuit nimirum ut Angélus ad procurandam 
 humani generis salutem esset minister, quia ad ruinam malus Angélus auctor 
 exstiterat. (Vivien, Angélus.) 
 
 11. Lætus paranymphus effectus pro officio, exhilaratus pro gratia, pro obse- 
 quio expeditus, insolito fulgore vestitus, in humana effigie descendit ad Virgi¬ 
 nem. S. Laurent Justinien, sur la fête de VAnnonciation.) Venit ad me quidam 
 magnus Christi paranymphus, non patnarcha primus, aut propheta egregius, sed 
 Gabr.el ille Archangelus, facie rutilans, veste coruscans, incessu mirabilis. (S. 
 Aug., Serm. 18 de Tempore.) 
 
 13. Stabat tota cœlestis curia expectans responsum ; avidissime cupiebat assen- 
 sum Virginis. Angélus Gabriel, orator pro cunctis beatis spiritibus, sitiebat 
 amoris ardore ad ultimum verbum suum. (Virgilius Seldmayr., Theologia Ma¬ 
 riana .) 1 
 
 13. S. Luc, c. 1, v. 26-38. 
 
 13. Dulce illud melo3 angelicum, longe celebratissimum, quod Angélus Gabriel 
 in Nazareth cecinit. (S. Ephrem.) 
 
 13. Cum homo devote salutat Virginem, resalutatur ab ilia. Est enim urba- 
 nissima Virgo Maria, nec potest salutari sine resalutatione miranda. Unde si 
 mille Ave Maria dicis in die, millies a Virgine resalutaiis. (S. Bernardin de Si¬ 
 enne.) 
 
 14. Deus... donavit illi nomen. (S. Paul, Epit. aux Phil ippiens, c. 2, v. 9 ) 
 
 14. Ut in nomine Jesu omne genu flectatur cœlestium, terrestrium et inferno- 
 rum. (S. Paul, F. pit. aux Philippiens, c. 2, v. 10.) 
 
 14. Quasi vir pugnator Omnipotens nomen ejus. (Exode, c. 15, v. 3.) Domi- 
 nus conterens bella, Dominus nomen est illi. (Judith, c. 16, v. 3.) Sanctum et 
 terribile nomen ejus. (Ps. 110, v. 9.) 
 
APPENDIX. 3 
 
 14. Quid est Jesus nisi summa majestas et summus amor? (Corn, a Lap., sur 
 VEpît. aux Philippiens, c. 2.) 
 
 15. Signifieat nomen Jesu totam incarnationis et redemptionis Christ! cecono- 
 miam. (Ibid.) 
 
 15. Non bene conveniunt nec in una sede morantur. 
 
 15. Majestas et amor. 
 
 Ï5. Et omnis lingua eonfiteatur quia Dominus Jesus Christus in gloria est Dei 
 Patris. (S. Paul aux Philippiens, c. 2, v. 11.) 
 
 15. Donavit illi nomen quod est super omne nomen. (S. Paul aux Philippiens, 
 c. 2, y. 9.) 
 
 15. Audito nomine Jesus, devoti fideles, aut caput inclinant, aut genua flec- 
 tunt. (S. Jean d’ Avila ) 
 
 16. Si scribas non sapitmihi nisi legero ibi Jesum. Si disputes aut conféras non 
 sapit mihi nisi sonuerit ibi Jesus. Jesus mel in ore, in aure melos, in corde ju- 
 bilus. (S. Bernard, sur le Cant, des cant ., Serm. 15.) 
 
 16. Usque hodie quidquid in scripturis valet, quidquid in eis spiritualiter sen¬ 
 tit, maxime in silvis et in agris meditando et orando se confitetur accepisse; et 
 in hoc nullos aliquando se magistros habuisse nisi quercus et fagos, joco illo suo 
 gratioso inter amicos dicere solet. ( Vila S. Bernardi , auctore Guillelmo, 1.1, c. 
 4, n.23.) 
 
 17. Per apertam viam ingressi sunt sequentes Dominum et dicentes inter se : 
 Si ille descendit, quid nos quiescimus? quid parcimus nobis? Eia, omnes An- 
 geli, descendamus de ccelo. (Origene, Horn, sur Ezêchiel.) 
 
 17. Salve, Bethleem, domus panis, in qua natus est ille panis qui de cœlo de¬ 
 scendit. (S. Jérôme, dans l’oraison funèbre de sainte Paule.) 
 
 17. Et subito facta est cum Angelo multitudo militæ cœlestis laudantium Deum 
 et dicentium : Gloria in Altissimis Deo. (S. Luc, c. 2, v. 13, 14.) 
 
 18. Ibi agnosciturlux non lucens, Verbum intans, aqua sitiens,panisesuriens. 
 Yideas, si attendus, potentiam régi, sapientiam instrui, virtutem sustentari. (S. 
 Bernard, super Missus est.) 
 
 19. Valor tarn meritorius quam satisfactorius actionum non solum petitur ex 
 objecto, aut ex prineipio quo , sed etiam et maxime ex dignitate peraonæ oper¬ 
 ands ut principium guod, eoque magis crescit quo major est dignitas personæ: 
 atqui persona Christi est infinite digna: ergo ejus operationes, licet ex condi- 
 tione objecti et principii quo sint finiti valoris, ex dignitate tamen infinita per¬ 
 sonæ a qua procedunt, habent valorem tam meritorium quam satisfactorium 
 simpliciter infinitum. (Theologia Claromontensis, de Redemptione Christi, p. 2, 
 c. 1, art. 2.) 
 
 20. Et in terra pax hominibus bonæ voluntatis. (S. Luc, 2, v. 14.) 
 
 20. Post Christum natum efficacius Angeli nos custodiunt. (Origêne, Horn. 
 10, sur saint Luc.) Cujus tanta erga nos misericordiæ visceri ipsi quoque imitan- 
 tur. (S. Bernard, sur saint Michel.) 
 
 21. Et ecce Angélus Domini stetit juxta illos, et claritas Dei circumfulsit 
 illos et timuerunt timoré magno. Et dixit illis Angélus: Nolite timere: ecce 
 enirn evangelizo vobis gaudium magnum quod erit omni populo. (S. Luc, e. 2, 
 v. 9,10.) 
 
 21. Et factum est ut discesserunt ab eis Angeli in cœlum : pastores loquebantur 
 
4 
 
 APPENDIX. 
 
 ad invicem: Transeamus usque Bethlehem, et videamus hoe Yerbum quod fac¬ 
 tum est, quod Dominns ostendit uobis. (S. Luc, c. 2, v. 15.) 
 
 21. Angelorutn hymnus in nativitate decantatus cœlum et terram in harrno- 
 niarn et eonventum conjunxit. (Photius, contra Munich., 1. 4, c. 15.) 
 
 21. Angeli ex acre condensato, splendorem ei indendo, illam efformarunt. 
 (Corn, a Lap., in Mallh., c. 2, v. 2.) Angelus erat motor et quasi auriga stellse. 
 (Origène, Théophylacte, S. Jean Chrysostome.) 
 
 23. Et responso accepto in soumis ne redirent ad Herodem, per aliam viam re- 
 versi sunt in regionem suam. (S. Matthieu, c. 2, v. 12.) 
 
 24. Tune adimpletum est quod dictum est per Jeremiam prophetam dicentem: 
 Yox in Rama audita est, ploratus et uluatus multus: Rachel plorans filios suos, 
 et noluit consolari, quia non sunt. (S. Matthieu, c. 2, y. 17,18.) 
 
 24. Rachel hebraice significat ovem. Plangit Rachel, id est ovis necem agno- 
 rum, sed plaudunt Angeli, imo et parvuli, quia aniniæ parvulorum, quasi agno- 
 rum, ad societatem transibant Angelorum. (Corn, à Lap., sur saint Matthieu , c. 
 2, v. 17, 18.) 
 
 24. Ecce Angelus Domini apparuit in somnis Joseph, dicens: Surge, et accipe 
 puerurn et niatrem ejus, et fuge in Ægyptum, et esto ibi usque dum dicam tibi. 
 Futurum est enim ut Herodes quærat puerum ad perdendum eum. (S. Matthieu, 
 c. 2, v. 13.) 
 
 25. Dominus ingredietur Ægyptum et commovebuntur simulacra Ægypti a 
 facie ejus. (Isaïe, c. 19, v. 1.) mm autem Maria et Joseph eum puero Jesu in- 
 trarent in Ægyptum, omnia idola illius provinciæ in templis suis corruerunt, 
 sicut per prophetam Isaiam fuerat prophetatum. (Ludolphus a Saxonia, Vila 
 Christi, pars 1, c. 13.) 
 
 2\ Non ita cœlum variis astrorum choris refulget ut Ægyptus innumeris mo- 
 naehorum ac virginum iliustratur habitaculis. (S. Chiysost., Horn. 8.) 
 
 26. Defancto autem Herode, ecce Angelus Domini apparuit in somnis Joseph 
 in Ægypto, dicens: Surge, et accipe puerum et niatrem ejus, et vade in terram 
 Israel: deluncti sunt enim qui quærebant animam pueri. (S. Matthieu, c. 2, v. 
 19, 20.) 
 
 26. Audiens autem quod Archelaüs regnaret in Judæa pro Herode pâtre suo, 
 timuit illo ire. (Ibid., v. 22.) 
 
 26. Et, admonitus in somnis, secessit in partes Galilææ. Et veniens habitavit 
 in civitate quæ vocatur Nazareth. (Ibid, v. 22, 23.) Nazareth interpretatur flos 
 pulchra. Hic Maria cadens flos Virginum nata est. Hic Christus, ut flos campi 
 nasceretur in flore virtutum, conceptus et educatus est. (S. Jérôme.) 
 
 27. Et dixit ei Nathanael: A Nazareth potest aliquid boni esse? Dicit ei 
 Philippus: Veni et vide. (S. Jean, c. 1, y. 46.) 
 
 27. Miraris quod Nazareth, parva civitas, et tanti regis nuntio illustretur et 
 tanto? Sed magnus latet in bac parva civitate thesaurus; latet, inquam, sed 
 homines latet, non Deum. Novit cœlum unigenitus Dei Patris ? Si novit cœlum, 
 novit et Nazareth. Quidni sciaL patriam suam? Quidni noverit hærejitatem 
 suam? Cœlum ex pâtre; Nazareth ex matre, vindicat sibi. (S. Bernard, sur 
 V Annonciation.) 
 
 30. Mysterium Incarnationis non innotuit dæmonibus sicute Angelis sanctis, 
 sed sicut eis terrendis innotescendum ruit per quædam temporalia eflecta. (S. 
 
APPENDIX. 
 
 5 
 
 Thomas, 1, q. 34, art 1.) Quando ea præsentiæ suæ signa paululum snpprimenda 
 judieavit et aliquando altius latuit. dubitavit de illo dæmonum princeps. (S. 
 Augustin, Cité , 1. 9, c. 21.) 
 
 30. Eum tentavit, an e set Christus explorans. (S. Augustin, Cité, 1. 9. c. 21.) 
 
 3). isis miraculis, ex quadatn suspicatione conjecturavit eum esse Filium 
 
 Dei. (S. Thomas, 3, q. 44, art. 1.) 
 
 31. Quod autem ipsum confitebantur esse Filium Dei, magis erat ex quadam 
 suspicione, quam ex certicudine. (Ibid.) 
 
 31. Si autem perfecte et per certitudinem cognovissent et effectus passionis 
 ejus, nunquam Dominuin glorias crucifigi procurassent. (S. Thomas, 1, q. 64, 
 art. 1.) 
 
 .31. Adverte dæmones non ita clare et firmiter idipsum cognovisse, quin ex 
 aFa parte cogitantes mag itudinem mysterii, tautæ dignationis et humiliationis 
 Christi incarnati, quod videtur naturaliter incredibile, præsertim superbissimo 
 diabolo, subinde hæsitarent et dubitarent an Jesus esset Messias et Dei Filius. 
 (Corn, à Lap., sur saint Marc , c. 3, v. 12.) 
 
 31. Hæsitarunt maxime quia excæcabat eos odium Jesu. Unde factum est ut 
 odio Jesu excæcati, et sanctas scripturas, alioqui claras de Christi, cruce et morte 
 et nostra per earn redemptione, vel non considerarent, vel non intelligerent. 
 (Ibid.) 
 
 33. Si Filius Dei es, die ut lapides isti panes fiant. (S. Matthieu, c. 4, v. 3.) 
 
 33. Scriptum est: Non in solo pane vivit homo, sed in omni verbo quod prooe- 
 dit de ore Dei. (Ibid., y. 4.) 
 
 33. Si Filius Dei es, mitte fe deorsum. Scriptum est enim: Quia Angelis suis 
 mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem 
 tuum. (S. Matthieu, c. 4, v. 6.) 
 
 33. Rursum scriptum est : Non tentabis Dominum Deum tuum. (Ibid, v. 7.) 
 
 33. Hæc omnia tibi dabo, si cadens adoraveâs me. (Ibid., y. 9.) 
 
 33. Vade, Satana ; scriptam est enim : Dominum Deum tuum adorabis et illi 
 soli servies. (Ibid., v. 10.) 
 
 33. Tunc reliquit eum diabolus, et ecce Angeli accesserunt et ministrabant ei. 
 (3. Matth., c. 4, v. 11.) Angeli ministrabent ei, non tanquam miséricordes indi- 
 genti, sed tanquam subjecti omwipotenti. (S. Aug., sur le Psaume 56.) 
 
 33. Cum tentatio fiat tribus modis, scilicet suggestione, delectatione et con¬ 
 sensu, Dominus sola suggestione tentatus est. (S. Greg., Homil. in Evang. Ten¬ 
 tavit diabolus,) 
 
 31. Non invenimus quod hac potentia pro se vel discipulis suis usus fuerit, pro 
 turbis vero usus fuit. (Ludolphus a Saxonia, Vita Jesu Christi, p. 1, c. 22.) 
 
 34. Pergunt duo ex Angelis, Domino annuente, et in momento fuerunt coram 
 mitre ac earn reverenter salutantes, de Filii sui statu sibi narrant et modicum 
 pulmentum quod sibi et Joseph paraverat, ac panem cum aliis opportunis re¬ 
 portant. Reversi ergo, parant in plana terra et mensæ benedictionem solemui- 
 ter peragunt. (Ludolphus a Saxonia, Vita Jesu Christi, pars l a , c. 22.) 
 
 35. Circumstant Angeli ministrantes Domino suo et hymnum cantant de can- 
 ticis Sion ac jucundantur et diem lestum agunt cum eo. Sed, si dici liceat, 
 permixtum est hoc festum compassione per maxima, propter quam et nos plo- 
 rare deberemus. Conspiciunt enim eum reverenter, et considérantes Deum ac 
 Dominum suum et totius mundi Creatorem qui dat escam omni carni, sic humil- 
 
 I 
 
6 
 
 APPENDIX. 
 
 iatum et sustentatione cibi corporalis indigentem et comedentem, sicut cæteros 
 de populo, moventur compassione super eo. (Ludolphus a Saxonia, Vita Jesu 
 Christi , pars l a , c. 22.) 
 
 36. Et ecce vox de cœlis dicens : Hic est Filius meus, dilectus in quo mihi com- 
 placui. (S. Matthieu, c. 3, v. 17.) Vox hæc in persona Patris Angelorum minis- 
 terio efformata fuit. (Victor d’ Antioche, sur saint Marc, c. 1.) 
 
 36. Anima Christi magis est replela virtu te Verbi Dei quam aliquis Angelo¬ 
 rum; unde et Angelos illuminât. (S. Thomas, 3, q. 59, art. 6.) 
 
 37. Pertransiit benefaciendo et sanando omnes oppressos a diabolo. (Actes, 
 c. 10, v. 38.) 
 
 38. Aquæ multæ non potuerunt extinguere charitatem nec flumîna obruent 
 illarn. (Cant., c. 8, v. 7.) 
 
 38. Populus est mihi multus in hac civitate. (Actes, c. 18, v. 10.) 
 
 38. Omnes Angeli sancti illius gloriam quærunt quem diligunt ; ad ejus cul - 
 tum, ad ejus adorationem, ad ejus contemplationem omnes quos diligunt. rapere 
 et infiammare student ; ipsum illis annuntiant, non se, quoniam Angeli sunt: et 
 quia milites sunt, non norunt gloriam quærere nisi imperatoris sui. (S. Aug., 
 sur le Psaume 96.) 
 
 40. Desiderant Angeli tanti apud Christum potiri libertate quanta potitus est 
 qui super pectus ejus recubuit. (Philippus solit., ad Callirum monachum.) 
 
 42. Magna dignitas sacerdotum quibus datum est quod Angelis non est con- 
 cessum. Soli namque sacerdotes, rite in Ecclesia ordinati, potestatem habent 
 celebrandi et corpus Christi consecrandi. ( Imit . Chiist., 1. 4, c. 5.) 
 
 45. Et positis genibus orabat dicens : Pater, si vis, transfer calicem istum a 
 me: Verumtamen non mea voluntas, sed tua fiat. (S. Luc, c. 22, v. 41, 42.) 
 
 45. Apparuit autem illi Angélus de cœlo, confortans eum. (S. Luc, c. 22, v. 43.) 
 
 47. Quadam autem die, cum venissent Filii Dei ut assistèrent coram Domino, 
 ' adfuit inter eos etiam Satan. (Job, c. 1, v. 6.) 
 
 47. Quid vultis mihi dare et ego vobis eum tradam? Et illi constituerunt ei 
 triginta argenteos. (S. Matthieu, c. 26, v. 15.) 
 
 48. Intravit autem Satanas in Judam. (S. Luc, c. 22, v. 3.) Yenit et introivit 
 in eum Satanas et cœpit dicere: Non est tuus, o Jesu, sed meus est. (s. Am¬ 
 broise.) Significant hæc verba sceleris atrocitatem, quasi homo ad illud patran- 
 dum non suffecerit, sed opus fuerit ope et instigatione diaboli. Tantum enim 
 fuit hoc facinus ut non hominis, sed Luciferi fuisse videatur. (Corn, à Lap., sur 
 saint Matthieu, c. 26, v. 14.) 
 
 48. Tune frontem perfricuit, impudentiam induit. (Corn, à Lap., sur saint 
 Matthieu, c. 26, v. 14.) 
 
 4S. Et confestim accedens ad Jesum, dixit: Ave, Rabbi. Et osculatus est eum. 
 Dixitque illi Jesus: Amice, ad quid venisti? (S. Matthieu, c 26, v. 49, 50.) 
 
 49. Et projectis argenteis in templo, recessit, et abiens, laqueo se suspendit. 
 (S. Matthieu, c. 27, v. 5.) 
 
 49. An putas quia non possum rogare Patrem meum, et exhibebit mihi modo 
 plus quam duodecim legiones Angelorum? (S. Matthieu, c. 26, v. 53.) 
 
 49. Actio mala, passio grata. 
 
 51. Attendite, et videte si est dolor sicut dolor meus. (Threni, c. l*v. 12.) 
 
APPENDIX. 7 
 
 Uterque dolor in Christo fuit maximus inter dolores præsentis vitæ. (S. Tho¬ 
 mas, 3, q. 46, art. 6.) 
 
 51. Ubi est, mors, victoria tua? Ubi est, mors, stimulus tuus? (S. Paul aux 
 
 Corinth., Epit. 1, c. 15, v. 55.) _ 
 
 52. Quin et peccati remedium ex ipso peccato, puta ex consideratione fœdi- 
 talis et noxæ peccati, petiere sanctus Paulus, sancta Magdalena, cæteiique pœni- 
 tentrs et sancti. (Corn, â Lap., sur V Ecclésiastique, c. 33, v. 15.) 
 
 53. Yidcbam Satanam sicut fulgur de cœlo cadeutem. (S. Luc, c. 19, v. 18.) 
 
 53. Et ecce velum ternpli scissum est in duas partes a summo usque deorsum: 
 et terra mota est, et petræ scissæ sunt, et monumenta aperta sunt : et multa cor¬ 
 pora sanctorum qui dormieraut surrexerunt. Et exeuntes de monumentis post 
 resurrectionem ejus venerunt in sanctam civitatem et apparuerunt multis. (S. 
 Matthieu, c. 27, v. 51-53.) Yeli honor cum custodia Angeli protegentis aufertur. 
 (S. Hilaire.) 
 
 54. Aut Deus naturæ patitur, aut machina mundi dissolvitur. {Vie de saint 
 Denys VArêopagite.) 
 
 54. Non pro Angelis mortuus est Christus, sed ideo etiam pro Angelis fit quid- 
 quid hominum, per ejus mortem, redimitur. (S. Augustin, Enchiridion, c. 61.) 
 
 54. Caro suppliciis erogatur enisa reddere Christo vicem, moriendo pro ipso. 
 (Tertullien, de Resurrect., 8.) 
 
 54. Tam gloriosum est pro Deo pati et mori ut Angeli exoptarent habere cor¬ 
 pora quæ pro Dei honore supplicia tolerarent. Et si beati iili spiritus essent 
 livoiis capaces, inviderent hominibus illam patiendi pro Deo felicitatem. 
 (Vivien. Angélus.) 
 
 55. Verbum Dei caro factum est et habitavit in nobis: reddite vicem et effici- 
 mini spiritus et habitâtes in illo. (S. Aug , Lettre à Honorât.) 
 
 55. Si quis me apud superos collocaret’ cum Angelis aut cum Paulo vincto eli- 
 gerem carcerem. Si quis me faceret unum ex Potestatibus quæ sunt circa cœlos 
 aut circa Thronos, aut talern esse vinctum, potius optarem talis esse vinctus. 
 (S. Chrysost., sur VEpit. aux Ephêsiens. Horn. 8.) 
 
 56. Le P. Faber, le Précieux Sang. 
 
 56. Post effusionem, remansit ille sanguis vivificus. (Clemens Sextus in In- 
 quisitorio.) 
 
 57. Non dubium est plures illi Angelos adfuisse et per triduum custodisse se- 
 pulcrum ac in eo adorasse sacrum Christ! corpus, utpote deitati hypostatice uni- 
 tum. (Corn, â Lap., in cap. 28 Matth.) 
 
 57. Cernis ut in toto corpore insculptus amor! (S. Bernard.) 
 
 57. Docent Theologi sanguinem Christi in passione effusum non fuisse separa- 
 tim adivinitate, sed hane mansisse cum eo æque ac cum corpore hypostatice con- 
 junctam; sanguis enim Christi fuit pretium justirm et sufficiens peccatorum 
 no. trorurn, eo quod esset sanguis personæ divinæ, puta Verbi quod est infinitæ 
 dignitatis. Si ergo ab ea per effusionem fuisset separatus, desiisset esse pretium 
 condignum. (Corn, â Lap., sur saint Pierre, Epit. 1, c. 1, v. 19.) 
 
 58. Quidquid ad naturam corporis humani pertin«t totum fuit in corpore 
 Christi resurgeutis. Manifestum est autem quod ad naturam corporis humani 
 pertinent carnes, et ossa, et sanguis, et alia hujusmodi. Et ideo omnia ista in 
 corpore Christi resurgentis fuerunt, et etiam integraliter, absque omni diminu- 
 
8 
 
 APPENDIX. 
 
 tione ; alioquin non fuisset perfecta resurrectio, si non fuisset redintegratum 
 quidquid per mortem ceciderat... Dicendum quod totus sanguis de corpore 
 Christi fluxit, cum ad veritatem humanæ naturæ pertineat, in corpore ( hristi 
 resurrexit... Sanguis autem ille qui in quibusdam Ecclesiis pro reliquiis conser 
 vatur, non fluxit de latere Christi, sed miraculose dieitur eflluxisse dé quadam 
 imagine Christi percussa. (S. Thomas, 3, q. 54, art. 2.) 
 
 59. Et his qui in carcere erant spiritibus veniens prædicavit. (S. Pierre, 
 Ippit. 1, c. 3, y. 19.) Descendit ad inferos. (Symbole des Apôtres ) Christus 
 mox ut expiravit, quoad animam descendit in limbum patrum illisque se 
 suamque Deitatem ostendit. (Corn, àLap., sur saint Matthieu , c. 27, y. 60.) 
 
 60. Et procidentes adoraverunt et surgentes stabant in landibus et canticis co¬ 
 ram eo cum reverentia et ingenti exultatione. (Corn, â Lap.) 
 
 61. In conspectu etiam multitudinis Angelorum ibidem exultantium et jubi- 
 lantium cum eis. (Corn, à Lap.) 
 
 62. Et ecce terræmotus factus est magnus. Angélus enim Domini descendit 
 de cœlo; et accedens reyolvit lapidem et sedebat super eum: autem aspectus ejus 
 sicut fulgur et vestimentum ejus sicut nix. (S. Matthieu, c. 28, v. 2, 3.) 
 
 63. Ecce duo yiri steterunt juxta illas in veste fulgenti. Cum timerent autem 
 et declinarent vultum in terrain, dixerunt ad illas : Quod quæritis viventem 
 cum mortuis? Non est hic, sed surrexit ; recordamini qualiter loeutus est vobis 
 cum adhuc in Galilæa esset, dicens : Quia opovtet Filium hominis tradi in manus 
 hominum peccatorum, et crucifigi, et tertia die resurgere. (S. Luc, c. 24, y. 3-7.) 
 
 63. Et audivi quasi vocem turbæ magnæ et sicut yocem aquarum multarum et 
 sicut yocem tonitruorum magnorum dicentium: Alleluia: quuniam regnavit 
 Dominus noster omnipotens. (Apoc., c. 19, y. 6.) Et vidi et audivi vocem An¬ 
 gelorum multorum in circuitu throni et animalium et seniorum; et erat nu- 
 merus eorum millia millium dicentium voce magna: Dignus est Agnus qui occi- 
 sus est 'accipere virtutem et divinitalem, et sapientiam, et fortitudinem, et ho- 
 norem, et gloriam, et bencdictionem. (S. Luc, c. 5, v. 11,12.) 
 
 65. Attollite portas, principes, vestras, et ele^amini portæ æternales: et intro- 
 ibit Hex gloriæ. (Ps. 23, v. 7.) Triumphatoris æterni manubias intuentes, quasi 
 eum quem emiserant cœli portæ non possent, licet ejus nunquam captant rnajes- 
 tatem, majorem viam quærebant aliquam Tevertenti. (S. Ambroise.) 
 
 65. Quis est iste Rex gloriæ? (Ps. 24, v. 10.) 
 
 65. Dominus virtutum ipse est Rex gloriæ. ( Id ., ibid.) 
 
 66. Ascendens in alturn captivam duxit captivitatem. (S. Paul aux Ephé- 
 siens, c. 4, v. 8.) Hinc secum duxit in triumphum omnes animas sanctorum 
 Patrum et Patriarcharum quos e limbo eduxerat, (Corn, à Lap., sur les Actes , 
 c. 1, v. 9.) 
 
 67. Christus ascendens in ccelum naturæ nostræ primitias obtulit Patri et ob- 
 latum donum miratus est Pater quod et tanta dignitas offerebat, et quod offere- 
 batur nulla .macula fœdabatur. (S. Chrysost., Serm. sur VAscens.) Christus 
 terram levavit in cœlum. (S. Aug., Serm. sur VAscens.) 
 
 68. Videntibus illis elevatus est: et nubes suscepit eum ab oculis eorum. 
 Cumque intuerentur in cœlum euntem ilium, ecce duo viri astiterunt juxta ilîos 
 in vestibus albis, qui et dixerunt : Viri Galilæi, quid statis aspicientes in cœlum? 
 
APPENDIX. 9 
 
 Hic Jesus qui assumptus est a vobis in cœlum, sic veniet quemadmodum vidistis 
 eum euntern in cœlum. (Actes, c. 1, v. 9-11.) 
 
 70. Et vidi: et ecce in medio throni et quatuor animalium et in medio senio- 
 rum Agnum stantem tanquam occisum. (Apoc., c. 5, v. 6.) 
 
 70. Hi sunt qui cum mulieribus non sunt coinquinati : Yirgines enim sunt. 
 Hi sequuntur Agnum quocumque ierit. Hi empti sunt ex hominibus primitiæ 
 Deo et Agno. (Apoc., c. 14, v. 4.) 
 
 71. Vies de sainte A/paix, de sainte Colombe, de sainte Julienne de sainte Ozanne, 
 de saint Marc, solitaire ; de sainte Véronique de Milan, de saint Bénigne, de saint 
 Stanislas Kostka. 
 
 72. Yerisimile est etiam in via aliquam Mariæ cognitionem babuisse Angelos. 
 (Suarez, 1. 6, c. 5, n. 10.) 
 
 73. Et signum magnum apparuit in cœlo : Mulier amicta sole et luna sub pedi- 
 bus ejus ; et in capite ejus corona stellarum duodecim... Et Draco stetit ante mu- 
 lierem quæ erat paritura, ut cum peperisset filium ejus devoraret. (Apoc., c. 12, 
 v. 1-4. 
 
 73. Eva typus fuit beatæ Mariæ quæ mater est viventium, non temporali, sed 
 spirituali et æterna vita in cœlo. (S. Epiphane, Hérésies, 78.) 
 
 73. Et ait Dominus Deus ad serpentera : Quia fecisti hoc, maledictus es inter 
 omnia animantia... Inimicitias ponam inter te et mulierem, et semen tuum, et 
 semen ejus.’ (Genèse, c. 3, v. 14, 15.) 
 
 73. Tu gloria Jerusalem, tu lætitia Israel, tu honorificentia populi nostri. (Ju¬ 
 dith, c. 15, v. 10.) 
 
 74. Orietur stella ex Jacob et consurget Yirga de Israel. (Nombres, c. 24, v. 17.) 
 
 74. Ecce Virgo concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel. 
 
 (Isaïe, c. 7, y. 14.) 
 
 74. Omnis gloria ejus fillæ regis ab intus, in fimbriis aureis, circumamicia vari- 
 etatibus. (P. 44, v. 14, 15.) 
 
 74. Porta hæc clausa erit : non aperietur, et vir non transibit per eam : quo- 
 niam Dominus Deus Israel ingressus est per earn, eritque clausa principi. (Ezé- 
 chiel, c. 44, v. 2, 3.) 
 
 76. Pie IX. 
 
 77. Maria, aurora prænuntia Dei. (S. Bernard.) 
 
 77. Maria iris mvstica. (Algrin d’Abbeville.) 
 
 77. Maria navicula Domini. (Adam des Iles.) 
 
 77. Maria campus floris æterni. (S.' Ildefons \) 
 
 77. Maria, radix vitæ florens; Virga cujus flos Christus. (Hugues de Saint- 
 Victor.) 
 
 77. Maria vox clamantis in cœlum. (S. Antonin.) 
 
 78. Maria magnes spiritualis. (Adam de Perseigne.) 
 
 78. Maria, scala Dei descendentis et hominis ascend entis. (S. Anselme de 
 Lucques.) 
 
 78. Maria diversorium Pei peregrinantis. (Richard de Saint-Victor.) Maria 
 ♦balamus humanitatis Christi. (S. Cyprien.) Maria altare terrenum. (Pierre 
 de Celles.) \ 
 
 78. Maria forma Dei. (S. Augustin, serm. de l’Assompt.) 
 
 78. Maria pignus promissionis. (Absalom de Trêves.) Maria Alleluia fide- 
 lium. (S. Ansebue de Canterbury.) 
 
 < 
 
t 
 
 10 APPENDIX ,; 
 
 82. Gabriel, Angélus dominicæ incarnation is nuntius, fuit unus de supremo 
 Choro, seu de Seraphinis. (Virgilius Sedlmayr, Theologia Mariana. — S. Grégoire 
 le Grand, S. Jean Damascene, S. Basile, S. Laurent Justinien.) 
 
 82. Cui et servanda ab initio fuisse creditur. (S. Bernard, Lettre à Hugues de 
 Saint-Victor.) Tota Yirginis causa Gabrieli a Domino commissa prædicatur. 
 
 (S. Ildetonse, S. Fpiphane, Eusèbe d’Emôse, S t0 Brigitte, S. Pierre Damien, Sua¬ 
 rez.) 
 
 82. Aliqui homines etiam in statu viæ sunt majores aliquibus Angelis, non 
 quidem actu sed virtute, in quantum scilicet habent caritatem tantæ viriutis ut 
 possint merbri majorem beatitudinis gradum quam quidam Angeli habeant: 
 sicut si dicamus semen alicujus magnæ arboris esse majus virtute quam aliquam 
 parvam arborem, cum tamen multo minus sit in actu. (S. Thomas, 1, q. 117, 
 art. 2.) 
 
 83. Hic iste Gabriel, <âymmystes tuus. (Guerricu3, in Assumpt., 2.) 
 
 83. Sodales, inquit, estis sponsi; Gabriel iste meus paranymphus. (Guerricus, 
 in Assumpt ., 2.) 
 
 84. Yirgo meus, novus in carne Angélus. (Guerricus, in Assumpt ,, 2.) 
 
 84. Duo leones tbroni Salomonis sunt Gabriel Archangelus et Joannes evan- 
 gelista, quorum alter dextræ Virginis, alter sinistræ deputatus est custos; Ga¬ 
 briel enim mentem, Joannes carnem pervigili sollicitudine servaverunt. (S. 
 Pierre Damien, sur la Nativité de Marie.) 
 
 87. De Angelorum manibus cibos suscipiebat. (Georgius Nicomediensis.) 
 Maria, ambrosiis dapibus ab Angelo nutrita ac sacro potata ad alteram usque 
 ætatem. (S. Germain de Constantinople, Sermon. —S. Jérôme, S. Bonaventure.) 
 
 88. Eadem post mille annos e Galilæa et Nazareth ab Angelis translata est in 
 Dalmatiam, inde in Italiam, puta Lauretum ubi etiamnum consistit et totius or- / 
 bis concursu pie visitur. (Corn, à Lap., sur saint Luc , c. 1, v. 26.) 
 
 90. Quid post Ascensionem Domini Maria egerit, quam sancte et juste vixerit 
 et cum quibus habitaverit, soli Deo cognitum esse videtur et Gabrieli Archan- 
 gelo cui ejus tota causa commissa esse prædicatur a Domino et Angelis sibi col- 
 lætantibus secumque loque ntibus, Joanni etiam dilecto discipulo qui ab ipsa 
 crime earn suscepit in suasollicitudine et cura. (Juvenalis, archiepiseopus hiero- 
 solymitauus.) 
 
 91. Significat itaque his qui convenerunt id quod ei Filius per Angelum nun- 
 tiaverat: ostendit autem bravium quod similiter ab eo datum fuerat: id vero 
 erat ramus palmæ, signum victoriæ mortis et vitæ imago immortalis. (Simeon 
 Metaphraste, de Dorm. Mariae.) 
 
 91. Laudes dignas canebant Angeli præcurrentes, deducentes, conséquentes. 
 Partim quidem sanctissimam et nulli culpæ affinem animam comitantes et simul 
 ascendentes, donee regali throno vidissent reginam ; partim autem divinum et 
 sacrum corpus circumdantes et canticis quæ Angelis digna erant Dei Matri célé¬ 
 brantes. (S. Joan. Damascenus, de Dorm. Deiparæ.) 
 
 92. Quod si ad recreandam spem et corroborandam fidem interdum assisten- 
 tium Salvator Christus, ob mérita suorum comprobanda, talia et tanta dignatus 
 est exbibere per suos ministros Angelos circa defunctos : quanto magis creden- 
 dum est hodierna die militiam cœlorum cum suis agminibus festive obviam ve- 
 nisse Genitrici Dei eamque ingenti lumine circumfulsisse et usque ad thronum 
 
APPENDIX. 11 
 
 olim sibi etiam ante mundi constitutionem paratum cum laudibus et canticis 
 spiritualibus perduxisse! (S. Sophronius, de Dorm,. Deiparæ.) 
 
 92. Ex antiqua et verissiina accepimus traditione, quod tempore ejus gloriosæ 
 dormitionis, universi quidem sancti apostoli qui orbem terræ ad salutem gen¬ 
 tium abibant, momento temporis sublime sublati convenerimt Hierosolymis. 
 (Juvenalis patriarcha Hierosol.) 
 
 92. Qpiapost Christum ut hominem nullum estobjectum secundarium beatitu- 
 dinis tantæ dignitatis et excellentiæ in quo divina sapientia et potentia ita re- 
 splendeat sicut beatissima Virgo... Angeli sancti non carent bae perfectione 
 beatitudinis suæ. (Suarez, lib. 6, c. 5, n. 10.) 
 
 95. Corpus Deiparæ Virginis fuit depositum Gethzemane: quo in loco Angelo- 
 rum chorea et hymnodia mansit très dies perpetuos. Post très dies autem, an¬ 
 gelica cessante hymnodia, qui aderant apostoli, loculum aperuerunt: sed inte- 
 meratum quidem et ex omni parte laudandum corpus nequaquam invenire 
 potuerunt. Cum ea autem sola invenisseut in quibus fuerat compositum et 
 positum et ineffabili qui ex his ptoficiscebatur essent odore repleti, loculum 
 clauserunt. (Juvenalis, patriarcha Hierosolymitanus.) 
 
 97. Terribilis ut castrorum acies ordinata. (Cant., c. 0. v. 3.) Maria singularis 
 terror spirituum malignorum, specialis amor spirituum beatorum. (S. Pierre 
 Damien, Sermon sur l'Assomption.) Ipsa enim tantum dæmonibus est terribilis 
 quantum Angelis et sanctis exstitit venerabilis. (Richard de Saint-Laurent de 
 Laud. B. M. V.) 
 
 98. Regina cœli, lætare, alleluia ! 
 
 Quia quern meruisti portare, alleluia ! 
 
 Resurrexit, sicut dixit, alleluia! 
 
 98. Ora pro nobis Deum, alleluia! 
 
 98. En l’année 590. Le pape était saint Grégoire le Grand. L’Ange apparut 
 au-dessus du môle d’Adrien, appelé depuis le château Sainte-Ange.— Carolus 
 Siconius, Canisius, Pompeius Ugonius, Ordo Romanus, Baronius. 
 
 100. Propter nos homines et propter nostram salutem descendit de cœlis. 
 (Symbole de Nicée.) Non pro Angelis mortuus est Christus. {Theologia Claro- 
 montensis, de Merito Christi.) Thomistæ et alii communissime. (S. Augustin 
 ad Laurentium , c. 61.) 
 
 100. Traité de l'Amour de Dieu, 2 e partie, c. 20. 
 
 102. Hodie Angeli et Archangeli naturam nostram in sede dominica immortali 
 gloria fulgentem viderunt. (S. Chrysost., Serm. sur l'Ascens.) 
 
 103. Multuru tangit Angelos nostra salus, et nostram quasi suam sic existi- 
 mant. (S. Thomas de Villeneuve, Sermon sur les Anges.) Cum nostra bona sua 
 esse ducant. (S. Chrysostome, Serm. sur VAscension.) 
 
 104 Supremuin infimi ordinis attingit infimum supremi. (S. Thomas.) Homo 
 est finis, complexio, nodus et centrum omnium creaturarum. (Corn, a Lap., sur 
 la Genèse, c. 1.) 
 
 104. Propter hoc homo dicitur minor jnundus, quia omnes creaturæ mundi 
 quodammodo inveniuntur in eo. (S. Thom., 1, q. 91, art. 1.) 
 
 105. In confinio spiritualium et corporalium creaturarum. (S. Thomas, 1, q. 
 77, art, 2.) 
 
 107. Homo in statu innocentiæ dominibatur plantis et rebus maniinatis. non 
 
12 
 
 APPENDIX. 
 
 per imperium vel immutationem, sed absque impedimento utendo eorum aux- 
 ilio. (S. Thomas, 1, q. 96, art. 2.) 
 
 Quandiu manebat Deo subjecta, inferiora ei subdebantur. (S. Aug., de la Rê- 
 miss, des pêchés, 1 . 1 , c. 16.) 
 
 108. Ministerio Angelorum animalia sunt adducta ad Adam, ut eis nomina 
 imponeret. (S. Aug., sur la Genèse, c. 9.) 
 
 108. Tunc omnia animalia per seipsa homini obedivissent, sicut nunc quædam 
 domestica ei obediunt. (S. Thomas, 1, q. 96, art. 1.) 
 
 168. Deus fecit bominem rectum. Erat hæc rectitudo secundum hoc quod 
 ratio subdebatur Deo, rationi vero inferiores vires, et animæ corpus. Prima 
 autem subjectio erat causa et secundæ et tertiæ. Quandiu enim ratio manebat 
 Deo subjecta inferiora ei subdebantur. (S. Thomas, 1, q. 95, art. 1^) 
 
 109. Homini stanti lapsus invidit. (S. Aug., de Doct. christ., c. 7. 
 
 111. Qui dixit ad mulierem : Cur præcepit vobis Deus ut non comederetis de 
 omni ligno paradisi ? Cui respondit mulier: De fructu lignorum. quæ sunt in 
 paradiso vescimur : de fructu vero ligni quod est in medio paradisi præcepit 
 nobis Deus ne comederemus et ne tangeremus ne forte moriamur. Dixit autem 
 serpens ad mulierem: Nequaquam morte moriemini. Scit enim Deus quod iu 
 quocumque die comederetis ex eo, aperientur oculi vestri, et eritis sicut dii, sci^ 
 entes bonum et malum. (Gen., c. 3, v. 1-5.) 
 
 112. Cum homo peccasset ac mortis sententiam subiisset, admodum dolebant 
 Angeli quasi de universo despeiantes, quippe cum homo universi rerum opifi- 
 cii vinculum ac imago Dei sit. (Cosmas endicopleustes Topographia christ., 1. 2.) 
 
 112. Et. aperti sunt oculi amborum. (Gen., c. 3, v. 7.) 
 
 113. Cumque cognovissent se esse nudos consuerunt folia ficus et feceruntsibi 
 perizomata. (Gen., c. 3, v. 7.) 
 
 113. Et emisit eum Dominus Deus de paradiso voluptatis ut operaretur terram 
 dequasumptus est. Ejecitque Adam : et collocavit ante paradisian vo uptatis 
 Cherubim et flammeum gladium atque versatilem, ad custodiendam viam ligni 
 vitæ. (Gen., c. 3, v. 23, 24.) 
 
 114. Primo parenti inobedienti obedientiam debitam negavere cætera animalia 
 paulo ante ei a Deo subjecta. (Corn, a Lap., sur les Proverbes, c. 21, v. 28.) 
 
 115. Maledicta terrain opéré tuo: in laluoribus comedes ex ea cunctis diebus 
 vitæ tuæ. Spinas et tribulos germinabit tibi. In sudore vultus tui vesceris 
 pane. (Gen., c. 3, v. 17, 18,19.) Per peccatum Adæ primæva terræ bonitas et 
 fertilitas impedita et imminuta fuit, ideoque crebriores et pluribus in locis jam 
 germinat tribulos et spinas, quam. ante peccatum germinabat. (Corn, a Lap., 
 sur la Genèse, c. 3, v. 17.) 
 
 116. Etiamsi primi homines non peccassent, aliqui ex eorum stirpe potuissent 
 iniquitatem committere. Non ergo nascerentur in justitia confirmati. (S. 
 Thomas, 1, q. 100, art. 2.) 
 
 116. Hæc eduxit ilium a delicto suo. (Sagesse, c. 10, v. 2.) Hinc patet Adamum 
 pœnituisse de suo inobedientiæ peccato ideoque illud ipsi fuisse rèmissum. Imo 
 veteres ex communi Ecclesiæ traditioue et consensu tradunt Adamum esse sal- 
 vatum: quare temerarium est id negare et lavet hic Sapientiæ locus. (Corn, a 
 Lap., sur le Livre de la Sagesse, c. 10.) 
 
 117. Communis est patruni sententia Adamum in monte Calvariæ esse sopul- 
 
APPENDIX. 
 
 IB 
 
 turn, ut qui primus peccati fuerit auctor, primus vim sanguinis Christi in eodem 
 crucifixi sentiens salvaretur. Ita censent Athanasius, Origines, Basilius, Chry- 
 sostomus, Epiphanius, Tertullianus, Cyprianus, Augustinus, Ambrosius, Hiero¬ 
 nymus. (Corn, a Lap., sur le Livre de la Sagesse, c. 10.) 
 
 118. Ab initio generis humani, Incarnatiouis mysterium fuisse Angelorum 
 ministerio prænuntiatum et præfiguratum. (S. Aug., Cité, 1. 7, c. 32.) 
 
 120. Viditque Jacob scalam stantem super terram et cacumen ilium tangens 
 cœlum : Angelos quoque Dei ascendentes et descendentes per earn et Dominum. 
 innixum scalæ. (Gen., c. 28, v. 12, 13.) 
 
 120. Angeli ascendunt et descendunt quasi ministri et executores providentiæ 
 Dei, quibus Deus sigillatim sua munia cuique distribuit. (Corn, a Lap., sur la 
 Genèse, c. 8.) 
 
 120. S. Otkon, S. Eugende, S. Sadoth, S te Bathilde. 
 
 121. Ipsa conteret caput tuum. ( Genèse, c. 3, v. 15.) 
 
 122. Et tu insidiaberis calcaneo ejus. (Gen., c. 3, v. 15.) 
 
 122. Ut in Deo puniente vindictam sumat adoritur ejus imaginem qua utitur 
 velut malitiæ suæ instrumento ut divinum illud exemplar offendat. (Vivien 
 sur saint Michel.) 
 
 122. Porrigit pomum et surripit paradisum. (S. Bernard, de Grad. Humilit.) 
 
 122. Naturæ suæ viribus humana omnia superat diabolus. (S. Greg., Morales 
 1. 34.) 
 
 12?. Tormentum autem et cruciatum putant dæmones si non permittantur 
 lædere homines. (Théophy lacté, sur saint Matthieu.) 
 
 123. Vadit et assumit septein alios spiritus secum nequiores se. (S. Matth., c, 
 12, v. 45.) 
 
 123. Nalitus ejus prunas ardere facit et flamma de ore ejus egreditur... Sub 
 ipso erunt radii solis et sternet sibi auruin quasi lutum. (Job, c. 41, v. 12, 21.) 
 
 124. Interrogavit autem ilium Jesus, dicens : Quod tibi nomenest? At ille 
 dixit : Legio: quia intraverant dæmonia multi in eum. (S. Luc, c. 8, v. 30.) 
 
 124. Multi etiam absque diabolo pereunt. (S. Chrysost., Hom. 64 in Acta.) 
 
 125. Ipsi amant nos quia Christus nos amavit, (S. Bernard, sur saint Michel.) 
 Diligunt nos propter Deum cujus misericordiæ viscera vident effusa circa nos. 
 (Pierre de Blois, sur samt Michel.) 
 
 126 Nonne oiunes sunt administratorii spiritus, in ministerium missi propter 
 eos qui hæreditatem capient salutis? (S. Paul, Epît. aux Hébr., e. 1, v. 14.) 
 
 126. Noli timere, plures enim nobiscum sunt quam cum illis. (Liv. 4 des Rois, 
 c. 6, v. 16. 
 
 126. Deus illo opéré Providentiæ quo creatas naturas administrât subdit An¬ 
 gelos malos Angelis bonis ut malorum improbitas, non quantum nititur, sed 
 quantum sinitur possit. (S. Aug., sur la Genèse, 1. 2, c. 29.) 
 
 127. Angélus officium sibi injunctum explet quantum in se est et non quan¬ 
 tum in homkie. Culpa in hominis fragilitatem et non in Angelum est reior- 
 quenda. (Pierre de Poitiers, Sentences, 1. 2, é. 6.) 
 
 127. Angelis suis mandavit de te ut custodiant te in omnibus viis tuis. (P. 90, 
 v. IL) Neque Angelis mandavit ut in omnibus viis custodiant nos, sed in om¬ 
 nibus viis nostris. (S. Bernard, Serm. 12, sur le Ps. 90.) 
 
 127. Qui arnat periculum in illo peribit. (Ecclésiastique, c. 3, v. 27.) 
 
14 
 
 APPENDIX. 
 
 129. Nunquam quiescunt Angeli in opéré salutis nostræ; nimirum quia op¬ 
 time norunt quanta res sit in æternum damnari vel salvari nos. (S. Bernard, 
 Cant., Serin. 19.) 
 
 129. Angelica natura de se infœcunda est, nec ullus Angelus alium Angelum 
 gignere valet; inest tamen Angelis fœcund avis quædam per modum genituræ 
 spiritualis qua ad vitales excitât partitudines. In ordine gratiæ Angelus spirit- 
 alem generat liominem, dum ei sanctitatem spiral. (Vivien, Angelus.) 
 
 130. Homines illuminantur ab Angelis non solum de credéndis, sed etiam de 
 agendis. (S. Thomas, q. Ill, art. 1.) 
 
 131. Non quicumque illuminatur ab Angelo cognoscit se ab Angelo illuminari. 
 (S. Thomas, 1, q. Ill, art. 1.) 
 
 131. Vade, et vide si cuncta prospéra sint erga fratres tuos et renuntia mihi 
 quid agatur... Invenitque eum vir errantem in agro et interrogavit quid quæ- 
 reret. At ille respondit: Fratres meos quæro. (Gen., c. 37, v. 14, 15,16.) 
 
 132. Tunica filii mei est; fera pessima comedit eum ; bestia devoravit Joseph. 
 (Gen., c. 37, v. 33.) 
 
 132. Cujus tanta erga nos misericordiæ viscera ipsi quoque, ut dignum est, 
 imitantur. (S. Bernard, sur saint Michel.) 
 
 132. Ibi nulla miseria in qua fiat misericordiæ. (S. Aug., sur le Ps. 148.) 
 
 135. Ad perdendos ergo adversarios suos exereitum mittit, quia nimirum vin- 
 dictam Tominus per Angelos exercet. (S. Grégoire, Horn.) 
 
 135. Sicut et ira quandoque Deo attribuitur propter similitudinem effectus... 
 Universaliter nihil horum dicitur de Angelis secundum passionem. (S. Thomas, 
 1, q. 59, art. 4.) 
 
 136. Manet dissimilitudo passorum etiam in similitudine passionum. Una 
 eademque vis irruens bonos probat, purificat, eliquat, malos damnat, vastat, 
 exterminât. Non qualia sed qualis quisque patiatur attendendum est. (S. Au¬ 
 gustin, Cité, 1. 1, c. 8.) 
 
 137. Paradisus Dei testibus floret? (S. Cyprien, de Laud. Martyrum.) 
 
 138. Angelus autem Domini descèndit cum Azaria et sociis ejus in fornacem, 
 et excussit flammam ignis de fornace, et fecit medium fornacis quasi ventum 
 roris flantem et non tetigit eos omnino ignis. (Daniel, c. 3, v. 49, 50.— Vies de 
 sainte Tatienne, de sainte Christine , de sainte Erasme.) 
 
 138. Erat enim aqua quasi murus a dextra eorum et a sinistra. (Exode, c. 14, 
 v. 22.) Aquæ quæ inferiores sunt decurrent atque* deficient ; quæ autem desu- 
 per veniunt in una mole consistent. (Josué, c. 3, v. 13.— Vies de saint Benoit, de 
 saint Maur, de saint Filanus.) 
 
 138. Et apprehendit eum (Habacuc) Angelus Domini in vertice ejus et portavit 
 eum capiilo capitis sui, posuitque eum in Babylone. (Daniel, c. 14, v. 35.) 
 
 138. Angelus autem Domini per noctem aperiens januas carceris et educens 
 eos (Apostolos) dixit: Ite. (Actes, c. 5, v. 19, 20.— Vies de saint Polit, de saint 
 Thyrse, de saint Julien du Alans. Bollandistes.) 
 
 139. Deus meus misit Angelum suum et conclusit ora leonum et non nocue- 
 runt mihi. (Daniel, c. 6, v. 22 . — Vies des saints Faustin, Jovite, Tyrannion, Venant, 
 Pantaléon, Sennen, Alammês, Euslache, Chrysante, Emilian; des saintes Marci- 
 enne, Prisque, Blandine, Colombe, Thècle, Baric. Bollandistes.) 
 
 139. Vits de saint Carterius, de saint Chromace, de saint Bénigne, de sainte Macre , 
 de saint Jean de Mathéra. (Bollandistes.) 
 
APPENDIX. 
 
 15 
 
 139. Auxillium périclitantes consequuntur nec sciunt. (S. Maxime de Turin. 
 •—Vies de saint Sévère, de saint Oringa.de saint Philippe de Néri. Bollandistes.) 
 
 139. Vocavitque Angelus Dei Agar de cœlo, dicens: Quid agis, Agar? Noli 
 timere: exaudivit enim Deus vocem pueri de loco in quo est. Surge, toile pue- 
 rum et tene uianum illius quia in gentem magnein faciam eum. Aperuit ocu- 
 los ej jS Deus : quæ videns puteum aquæ abiit et iinplevit utrem deditque puero 
 bibere. (Gen., c. 21, v. 17, 18, 19.— Vies de saint Pontien, de saint Néophyte, de 
 sainte Alexandra, de sainte Véronique de Milan. Bollandistes.) 
 
 139. Vies de sainte Julienne, de sainte Martine, de saint Ephysius, de saint Julien 
 d'Antioche. Bollandistes.) 
 
 139. Vies de saint Laurent Justinien, de saint Luan, de saint Henri d'Angleterre, 
 de saint Antoine, de saint Speusippe, de sainte Génulphe, de saint Anastase, de sainte 
 Justine. (Bollandistes.) 
 
 140. Vies de saint Paul, ermite ; de saint Maxime, de saint Mauronce, de saint Cê- 
 adda, de saint Palémon, de saint Orniga, de saint David, de saint Euthyme. (Bol¬ 
 landistes.) 
 
 140. Factum est autem ut moreretur meudicus et portaretur ab Angelis in si- 
 num Abrahæ. (S. Luc, c. 16, v. 22.) Non suffecerat ad portandum pauperem 
 unus Angelus; sed plures veniuntut chorum lætitiæ faciant: gaudet unusquis- 
 que Angelorum tantum onus tangere. Libenter talibus oneribus prægravantur 
 ut homines ducant ad régna cœlorum. (S. Chrysost., Horn, sur Lazare.) 
 
 140. Si aliqua purgalione indigent, sancti Angeli eas deducunt usque ad pur- 
 gatorii locum ibique eas visitant et consolantur. (Suarez, 1. 6, c. 19, n. 9.) 
 
 140. Vies de saint Maur, de saint Melanius, de saint Rigobert, de saint Simêon 
 Stylite, de saint Hilaire, de saint Quinlin, de saint Vincent de Saragosse. (Bollan¬ 
 distes.) 
 
 140. Vies de saint Oronaire, de saint Congal, de sainte Gudile,de sainte Geneviève, 
 de saint Grégoire le Thaumaturge. (Bollandistes.) 
 
 141. Vies de sainte Juette, de sainte Ida, de sainte Colette, de saint Raymond de 
 Pennafort, de sainte Rose de IJma. (Bollandistes.) 
 
 141. Obsecro, inquit, ne irascaris, Domine, si loquar adhuc semel : quid si in- 
 venti fuerint ibi decem? Et dixit: Non delebo propter decem. (Gen., c, 18, 
 v. 32.) 
 
 141. Ecce etiam in hoc suscepi preces tuas ut non subvertam urbem pro qua 
 locutus es. (Gen., c. 19, v. 21.) 
 
 141. Astitit enim mihi in hac nocte Angelus Dei cujus sum ego et cui deservio, 
 dicens: Ne timeas, Paule, Cæsari te oportet assistere: et ecce donavit tibi Deus 
 omnes qui navigant tecum. (Actes, c. 27, v. 25, 26.) 
 
 142. Lacryma aut facit aut invenit paradisum. (Pierre de Celles, des Pains, 
 
 1 . 12 .) 
 
 142. Gaudent et Angeli de pœnitentia hominis peceatoris, quia destruitur 
 culpa, restituitur justitia, confutatur dæmonum superbia, efficax effieitur An¬ 
 gelorum custodia, reparatur Ecclesia, placatur ira divina et restauratur Hieru- 
 salem superna. (S. Bonav.) 
 
 143. Christus tune nascitur qui prius immaniter occisus fuerat et ad novum 
 ortum Domini hic lætatur ac cauit militia cœlestis: lit nativitas ilia solemn itas 
 Angelorum illudque canticum iteratur quod olim a pastoribus auditum est: 
 quia ille Salvatoris ortus gloriam Deo et homini reddidit pacern quam olim tur- 
 baverat mala voluntas. (Vivien, Angelus.) 
 
16 
 
 APPENDIX. 
 
 44. 0 conditionis inquitatem non ferendam! Ego e ccelo ejectus sum ob 
 unam brevissimam inobedientiam. Tu capita vilissima criminum acervis ob- 
 ruta in regnurû cœlorum inducis. ( Vie de sainte Eudoxie. Bollandistes.) 
 
 145. Ecce videntes clamabunt foris, Angeli pacis amare flebunt. (Isaïe, c. 33, 
 v. 7.) Flebant dimittentes animam dæmonibus. (S. Antonin, Somme thêol, 3 e 
 partie.) 
 
 146. Ego pro istis quos mecum vides nec alapas accepi, nee flagella sustinui, 
 nec crucem pertuli, necsanguinem fudi, nec fan^liam meam pretio passionis et 
 cruoris redemi ; sed nec regnum illis cœleste promitto, nec ad paradisuin resti- 
 tuta immortalitate denuo revoco. (S. Cyprien, de Opéré et Eleemosynis.) 
 
 146. Et munera mihi quam pretiosa, quam grandia... comparant! (S. Cyprien, 
 de Opéré et Eleemosynis.) 
 
 147. Dæmones sunt executores justitiæ in malos. Nec ob hoc minuitur ali- 
 quid de dæmonum pœna, quia in hoc etiain quod alios torquent, ipsi torque- 
 buntur. Ibi enim miserorum societas miseriam non minuet, sed augebit. (S. 
 Thomas, Supplem, q. 89, art. 4.) 
 
 147. Dæmonibus cachinnis crepitantibus et multum exultantibus. (Bède, 
 
 Histoire, 1. 5, c. 13.) 
 
 / 
 
 148. Per gentes et civitates divisæ sunt Angelorum præfeeturæ... Jussu divino 
 et antiquo per gentes sunt distributi Angeli. (Clemens Alex., Strom., 1. 7.) Kegna 
 et gentes sub Angelis positæ sunt. (S. Epiphanius, Hceres., 51.—Suarez, 1. 6, c. 
 17, n. 22.) Ornnes generatim. 
 
 118. Alia vero est custodia universalis ; et hæc multiplicatur secundum di- 
 versos ordines; nam quanto agens fuerit universalius, tanto est superius. Sic 
 igitur custodia humanæ multitudinis pertinet ad ordinem Piincipatuum, vel 
 forte ad Archangelos qui dicuntur principes Angelorum. (S. Thomas, q. 113, 
 art. 3.) 
 
 149. Et visio per noctem Paulo ostensa est : Yir Macedo quidam erat stans et 
 deprecans eum et dicens: Transiens in Macedonian!, adjuva nos. (Actes, c. 16, 
 v. 9.) Videtur hic Angélus fuisse tutelaris et præses Macedoniæ. (Corn, a Lap., 
 sur ce passage.) Simili visione sanctus Franciscus Xaverius cognovit se vocari 
 in Inciam. (Horatius Tursellinus, in Vita S. Xav., 1. 1, c. 8.) 
 
 152. Eum quippe constitutum esse decet principem super populo Dei qui mili- 
 tiæ cœlestis obtinuit principatum, potiorisque conditionis esse debet Ecclesia 
 quam omnia régna mundi. ( Theologia Claromontensis, c 4, art. 2.) 
 
 153. Docent SS. Patres singulis Ecclesiis regendis et custodiendis præfici An¬ 
 gelos. ( Theologia Claromontensis, c. 4, art. 2.) Yult Deus. singulos Angelos Ec- 
 clesiarum singularum sibi commissarum custodes esse. (Eusèbe, sur le Ps. 47.) 
 Angelis hujus urbis cura commissa est... Nec enim mihi dubiuin est quin alii 
 aliarum Ecciesiarum præsides et patroni sint, quemadmodum in Apocalypsi 
 Joannes me docet... (S. Grég. de Naz., Disc. 32.) 
 
 153. Quidni maxime delectantur in his quæ formam quamdam civitatis suse 
 repræsentant in nobis ut mirentur Hierusalem novam in terra. (S. Bern., sur 
 
 • i 
 
 saint Michel.) 
 
 153. Solent Angeli astare orantibus et delectari in his quos vident levare puras 
 manus in oratione: holocaustum sanctæ devotionis gaudent se oflerre Deo in 
 odorem suavitatis. (S. Bern,, Horn., 3, super Missus est.) 
 
 \ 
 
APPENDIX. 
 
 17 
 
 154. Et alius Angélus venit et stetit ante altare habens thuribulum aureum : 
 et data sunt illi incensa multa ut daret de orationibus sanctorum omnium super 
 altare aureum quod est ante tbronum Dei. Et ascendit fumus incensorum de 
 orationibus sanctorum de manu Angeli coram Deo. (Apoc., c. 8, v. 3, 4.) 
 
 154. Scriptura ditens quoniam ascendit fumus aromatum in coqspectu Domini 
 de manu Angeli, sollicite præmisit data ei fuisse incensa multa. (S. Bern., sur 
 saint Michel.) 
 
 154. Nostros sudores non suos ; nostras non suas lacrymas offerunt Deo. No¬ 
 bis quoque ejus mimera referunt non sua. (S. Bern., sur saint Michel.) 
 
 154. Ager autem non terra solum sed corda intelliguntur bumana quern agrum 
 Angeli susceperunt excolendum. (Origène. sur les Nombres , 11.) 
 
 154. Alacri discursu jugiter meant inter cœlum et terrant quasi apes negoti- 
 osæ inter alvearia et flores, disponentes omnia suaviter. (S. Anselm., Médit., 13.) 
 
 155. Bene tecum agitur, O Mater Ecclesia, bene tecum agitur in loco peregrina- 
 tionis tuæ: de cœlo et de terra venit auxilium tibL Qui custodiunt te non dor- 
 mitant neque dormiunt custodes tui, Angeli sancti, vigiles tui et animæ justo- 
 rum. (S. Bern., Serm. 77 in Cant.) 
 
 156. Præter omnia et ante omnia clamabo : Yalete, Angeli hujus Ecclesiæ præ- 
 sides. (S. Grég. de Naz., Adieux aux Anges de son Eglise en quittant Constanti¬ 
 nople, Disc. 32.) 
 
 156. Evêque des Etats romains venu en France avec Pie VII. Il était en 
 résidence à Trévoux et visitait cette petite église d’Ars qui devait être illus¬ 
 trée plus tard par la sainteté de son curé. Voir la Vie de M. Vianney. 
 
 157. Angelis suis mandavit de te ut custodiant te in omnibus viis fuis. (Ps. 
 90, v. 11.) Angeli eorum in cœlis semper vident faciem patris mei qui in cœlis 
 est. (Matth., c. 18, v. 10.) Magna dignitas animarum ut unaquæque babeat ab 
 ortu nativitatis suæ in custodiam sui Jtngelum deputatum. (S. Jérôme, sur ce 
 passage de saint Matthieu.) 
 
 157. Etsi non juventur quantum ad hoc quod vit am æternam bonis operibus 
 mereantur, juvantur tamen quantum ad hoc quod ab aliquibus malis retrahan- 
 tur, quibus et sibi ipsis et aliis nocere possent. (S. Thomas, 1, q. 113, art. 4.) 
 
 157. In actibus Apostolorum legitur singulos discipulos quibusdam Angelis ' 
 traditos esse. Renuntiante enim puella Petrum esse qui pulsaverat, reliqui 
 discipuli dixerunt: Angélus ejus est. (Eusèbe de Césarée, sur le Ps. 47.) 
 
 158. Christus, secundum quod homo, immediate regulabatur a Yerbo Dei. 
 Unde non indigebat custodia Angelorum. Et iterum secundum animam erat 
 comprehensor. (S. Thomas, 1, q, 113, art. 4.) 
 
 158. Singulis hominibus singuli Angeli ad custodiam deputantur. (S. Tho¬ 
 mas, 1, q. 113, art. 2.) , 
 
 158. Est autem probabile quod majores Angeli deputentur ad custodiam 
 eorum qui sunt ad majorem gradum gloriæ a Deo electi. (S. Thomas, 1, q. 113, 
 art. 3.) 
 
 158. Angélus custos nunquam totaliter dimittit hominem,sed ad aliquid inter- 
 dum eum dimittit, prout scilicet non impedit quin subdatur alicui tribulationi 
 vel etiam quin cadat in peccatum. (S. Thomas, 1, q. 113, art. 6.) 
 
 158. Si boni spiritus se elongarent, malorum impetum quis sustineret? (S. 
 Bern., sur le Ps. 90.) 
 
 159. Unus Angélus magnam putat sibi commissum negotium in unius animæ 
 
18 
 
 APPENDIX. 
 
 custodia et isti sacerdotes millia animarum in suam custodiam suscipiunt. (S. 
 Thomas de Villeneuve, sur les Anges.) 
 
 160. Egressus Tobias invenit juvenum splendidum, stantem præcinctum et 
 quasi paratum ad ambulandum. (Tobie, c. 5, v. 5.) 
 
 160. M<- duxit et reduxit sanum, pecuniam a Gabelo ipse recepit, uxorem ipse 
 me habere fecit, et dæmonium ab ea ipse compescuit, gaudium parentibus ejus 
 fecit, meipsum a devoratione piscis eripuit, te quoque videre fecit lumen eœli et 
 bonis omnibus per eum repleti sumus. Quid ad hæe poterimus dignum dare? 
 (Tobie, c. 12, v. 3.) 
 
 160. Ego sum Raphael Angélus, unus ex septem qui adstamus ante Dominum... 
 Tempus est ergo ut revertar ad eum qui me misit. Vos autem bénédicité Deum 
 et narrate omnia mirabilia ejus. Et cum hæc dixisset, ab aspectu eorum ablatus 
 est et ultra eum videre non potuerunt. (Tobie, c. 12, v. 15, 20, 21.) 
 
 161. In viam pacis et prosperitatis dirigat nos omnipotens et misericors Domi- 
 nus: et Angélus Raphael comitetur nobiscum in via ut cum pace, salute et gau- 
 dio revertamur ad propria. ( ltinerarium clericorum.) 
 
 161. La flotte envoyée parle roi de Portugal Emmanuel, et conduite par Vasco 
 de Gama en 1496. ( Histoire des Indes , par Maffei, 1. 1.) 
 
 162. Raphael hebraice dicitur medicus Dei aut medicina et curatio Dei. (S. 
 Grég., Horn. 34.) 
 
 162. Angelum nobis medicus salutis 
 Mitte de cœlis Raphael ut omues 
 , Sanet ægrotos pariterque nostros 
 Dirigat actus. 
 
 (Hymne de la fête de saint Raphaël.) 
 
 163. Tunc Raphael Angélus apprehendit dæmonium et resignavit illud in de- 
 serto superioris Ægypti. (Tobie, c. 8, v. 3.) 
 
 168. La Vie de sainte Thérèse , écrite par elle-même, c. 29. 
 
 168. Bollandistes. 
 
 168. Facite vobis cum Angelis amicitias. 
 
 169. Et in tempore messis dicam messoribus : Colligite primum zizania et alli- 
 gate ea in fasciculos ad comburendum ; triticum autem congregate in horreum 
 meum, (S. Matth., c. 13, v. 30.) 
 
 170. Collectio cinerum et eorum præparatio ad reparationem humani corporis: 
 
 ad hoc in resurrectione utetur Deus ministerio Angelorum. (S. Thomas, q. 78, 
 art. 3.) * 
 
 170. Anima, sicut immediate a Deo creata est, ita immediate a Deo corpori ite- . 
 rato unietur, sine aliqua operatione Angelorum. (S. Thomas, q. 78, art. 3.) 
 
 170. Omnis quicumque confessus fuerit me coram hominibus, et Filius hominis 
 confitebitur ilium coram Angelis Dei : qui autem negaverit me coram homini¬ 
 bus, negabitur coram Angelis Dei. (S. Luc, c. 12, v. 8, 9.) 
 
 170. Et statuet oves quidem a dextris suis, hædos autem a sinistris. (S. Matth., 
 c. 25, v. 33.) 
 
 171. Sic erit in consummatione sæculi : exibunt Angeli, et separabunt malos 
 de medio justorum. (S. Matth., c. 13, v. 49.) 
 
 172. Tune dicet Rex his qui a dextens ejus erunt: Venite, benedicti Patris 
 mei, possidete paratum vobis regnum a constitutione mundi... Tune dicet his 
 
APPENDIX. 
 
 19 
 
 qui a sinistris erunt: Discedite a me, maledicti, in ignem æternum qui paratus 
 est diabolo et angelis ejus. (S. Matthieu, c. 25, v. 34, 41.) 
 
 172. Inter nos et vos chaos magnum firmatum est. (S. Luc, c. 16, v. 26.) 
 
 173. Justitia divina sanctis assignavit cœlum, impiis infernum, pueris in 
 peccato originali decedentibus terram. (Corn, a Lap., sur saint Pierre, Epit. 2, 
 c. 3, v. 13.) 
 
 175. Lesdus, de Attributis divinis, 1.13, c. 23.—Longue et belle thèse, que Cor¬ 
 nelius a Lapide résume ainsi : “ Lessius ex sancto Thoma, Scoto, Marsilio, D. 
 Soto, aliisque scholasticis, docet parvulos posce comparituros in judicio univer- 
 sali, excepturos pœnam damni, sed perficieudos in intellectu, voluntate, aliisque 
 naturæ facultatibus, ut contenti et læti in omnem æternitatem concorditer et 
 amice vivant, ac Deum ament et laudent, quod se a peccato actuali et gehenna 
 præservarit, tantisque natu-ræ donis ornarit, ut rcs creatas, ac præsertim animæ 
 suæ excellentiam, æque ac Angelorum coutemplari valeant, indeque < reatorem 
 admirari et glorificare; alioqui enim essent otiosi per omnem æternitatem. 
 Nec enim credendum est Deum tot milliones animarum velle esse semper in otio 
 et quasi frustra in orbe. Si enim, ut passim docent doctores, parvuli, Deo ita 
 providente, non sentient mœrorem ob amissionem regni cœlestis, eo quod iilud 
 saa cwlpa non amiserint : cur non credamus eos in commuai totius orbis in- 
 statwationepariterperficiendos in ordine bonorunfnaturalium, ut Deum cognos- 
 cere, amare et laudare valeant, itaque vitam quietam et jucundam agant. Hæc 
 Lessius, eaque multis rationibus confirmât.” 
 
 175. Quis locus parvulis hisce aptior erit quam terra? Utpote in qua solem, 
 cœlos, aAra, mare, cæteraque cuncta intueri et contemplari poterunt ex iisque 
 Deum amare et laudare. (Corn, a Lapide, sur saint Pierre, Epit. 2, c. 3.) 
 
 176. Non erunt duæ civitates hominum et Angelorum, sed una. (S. Aug., Qitê 
 1. 12, c. 1.) Utraque erit una con»ortio æternitatis. (Id., Enchiiidion, c. 56.) 
 
 176. Bossuet, Lettres. 
 
 177. An aliqui homines futuri sint omnibus Angelis beatiores, incertum est, 
 neque cum fuadamento atfirmari potest, licet neque possit etiam cum majori 
 fundamento negari. (Suarez, 1.1, c. 14, n. 19.) 
 
 177. Per donum gratiæ homines possunt mereri tantam gloriam, ut Angelis 
 æquentur, secundum singulos Angelorum gradus. (S. Thomas, 1, q. 108, art. 8.) 
 Homo ex terrena vilitate concretus, dum terrenam labem vincit, dum sanguinis 
 stimulos frangit, dum carnis exuberat passiones, meritis supergreditur Angelos, 
 non natura. (S. Chrysologue, Serm. 119.) 
 
 177. iv ulti sunt inferiores in gloria omnibus Angelis, ut de infantibus mortuis 
 in gr&tia manifestum est. Illi ergo dici possunt, vel novum ordinem consti- 
 tuere, vel infimo ordini Angelorum aggregari. (Suarez, 1. 1, c. 14, n. 19.) 
 
 178. Etsi port diem judicii homines non sint ulterius ad salutem adducendi 
 per ministerium Angelorum, tamen illi qui jam salutem sunt consecuti aliquam 
 illustrationem habebunt per » ngelorum officia. (S. Thomas, 1, q. 108, art. 8.) 
 
 180. Ubi eras... cum me laudarent simul astra matutina et jubilarent on'.nes 
 Filii Dei? (Job, c. 38, v. 7.) 
 
 181. Creavit in cœlo Angelos, in terra vermiculos: nec major in illis, nec 
 minor in istis. (S. Aug.) 
 
 181. Gen. c. 1.—Spectaculi stupore correpti, ad singula quæ fiebant iteratia 
 faustis acclamationibus conditorem prosequebantur. (S. Basile de Séleueie.) 
 
20 
 
 APPENDIX. 
 
 181. Viditque Deus cuncta quæ fecerat, et erant valde bona. (Genèse, c. 1, 
 v. 31.) 
 
 182. Angeli ipso aspectu obstupuerunt cum multitudiuem, pulchritudinem, 
 dispositionem, utilitatem, varietatem, ornamentum, splendorem, concentum, 
 cæteraque omnia quæ multo illi quam nos melius vident intuerentur. (S. Chry- 
 sostome.) 
 
 183. Philon, de Plantatione Noe. 
 
 184. Per Angelum adjuvatur homo ut ex creaturis perfectius in divinam cog- 
 nitionem deveniat; (S. Thomas, q. Ill, art. 1.) 
 
 184. Supercoelestis spiritus, sola profecto suæ vicinitate ac vivacitate naturæ, 
 Bufficit apprehendere summa et intima penetrare. (S. Bernard, Serm. 5 in Cant.) 
 
 186. Felix qui potuit rerum cognoscere causas ! 
 
 (Virgile, Gêorg., 1. 2, y. 490.) 
 
 187. Quantum mea refert quid calcem ? (Sènéque, Consolât, à Albine, c. 9.) 
 
 188. Deus cum prima fundamenta molis pulcherrimæ jaceret, ut omnia sub 
 ducibus suis irent, quamvis ipse per totum corpus intenderet, tameu ministros 
 regni sui genuit. (Seneca, apud Lactantium, 1. 1, e. 4.) 
 
 188. Omnia corporalia reguntur per Angelos. Et hoc^non solum a sanctis 
 Doctoribus ponitur, sed etiam ab omnibus philosophis qui incorporeas substan- 
 tias posuerunt. (S. Thomas, 1, q. 110, art. 1.)—Les Pères de l’Eglise sont una¬ 
 nimes, comme le dit saint Thomas, à enseigner que Dieu gouverne le monde, 
 même matériel, par le ministère des Anges. Saint Justin, Athénagore, Théo- 
 doret, Clément d’Alexandrie, saint Grégoire de Naziauze, Origène, Eusèbe de 
 Césarée, saint Jérôme, saint Augustin, saint Hilaire, saint Ambroise, saint Jean 
 Cbrysostome, saint Cyrille, saint Grégoire le Grand.... tiennent sur ce point un 
 langage identique. (Tbeologia Claromontensis, de Angelis, c. 4, art. 4.) 
 
 189. Angeli sunt mundi rectores, elementorum præsides, cœlorum motores, et 
 circa corpora, turn cœlestia turn elementaria, divinæ Providentiæ administri. 
 (Vivien, Angélus.) 
 
 189- “ Force de cohésion, force d’affinité, force d’attraction : mais qu’est-ce 
 qu’une force? Nous n’en savons rien.” (Arago, Leçons à VObservatoire.) Au¬ 
 cun des grands génies dont s’honore la science n’a prétendu que la force, cause 
 du mouvement universel, soit une propriété des corps eux-mêmes et ne puisse 
 être attribuée à un principe immatériel. Entre la belle thèse des saints doc¬ 
 teurs et les données de la science, on ne saurait voir aucune incompatibilité. 
 Restât igitur ut astrorum moins sit voluntarius. Quæ qui videat, non indocte solum, 
 verum impie facial, si Deos esse neget. Cicéron, de Natura deorum, 1. 2, c. 16.) 
 
 189. Copernic. 
 
 190. Képler. 
 
 190. Newton. 
 
 ' 191. “ Le soleil n’est qu’une planète imperceptible par rapport à un autre so¬ 
 
 leil autour duquel il tourne, et cet autre ^oleil est sans doute emporté lui-même 
 dans l’espace, sans qu’on puisse assigner un centre fixe autour duquel toutes 
 ces révolutions s’accomplissent.” (Pouillet, Physique expérimentale et Météoro¬ 
 logie.) 
 
 191. Kestat ut astrorum motus sit voluntarius. (Cicéron, de Natura deorum.) 
 
 192. Quæ cum intuerer stupens, ut me recepi : “ Quid hic, inquaxn, quis est 
 
APPENDIX. 
 
 21 
 
 qui complet aures meas tantus et tam dulcis sonus?”—Hic est, inquit ille, qui 
 intervallis conjunctus imparibus, sed tamen pro rata portione, distinctis, im- 
 pulsu et motu ipsorum orbium conficitur; qui acuta cum gravibus temperans, 
 varios æquabiliter concentus effieit : nec enim silentio tanto motus incitari pos- 
 sunt... Quod docti homines nervis imitati atque cantibus aperuere sibi reditum 
 in hune locum: sicut alii qui præstantibus ingeniis in vita humana divina 
 studia coluerunt. (Cicéron, République , 1. 6, c. il.) 
 
 194. Angeli non movent cœlos propter eorum conservationem, sed propter 
 perpetuitatem rerum generabilium per continuam generationum successionem. 
 (Suarez, 1. 6, c. 19, n. 10.) 
 
 194. Principio cœlum ac terras camposque liquentes 
 Lucentemque globum lunæ titaniaque astra 
 Spiritus intus alit, totamque infusa per artus 
 Mens agitat molem et magno se corpore miscet. 
 
 Inde hominum pecudumque genus vitæque volantum, 
 
 Et quæ marmoreo fert monstra sub æquore pontus, 
 
 Igneus est ollis vigor et cœlestis origo 
 Seminibus. 
 
 (Virgile, Enéide , 1. 6, v. 724-732.) 
 
 195. Si forte Angelot esse oculos vel aures, vel manus, vel pedes Dei intelligere 
 voluerimus, habemus non improbabilis intelligentiæ auctoritatem. (S. Hilaire, 
 sur le Ps. 129.) 
 
 195. Ordines immateriales, cum materialibus concinentes, choream ducunt ; 
 cœlestium idem ac terrestrium præcentor in eadem æde omnes hodiemoderatur. 
 (S. Théodore Studite, sur les Chœurs célestes. 
 
 196. Universi pulchritudo, velut magnum carmen cujusdam ineffabilis modu- 
 latoris. (S. Augustin, Epist. ad Marcellinum , 138.) 
 
 196. Non cessât nectacet laudes tuas universi creatura tua; nec spiritusomnis 
 hominis per os conversum ad te, nec animalia, nec corporalia per os consideran- 
 tium ea. (S. Aug., Confess., 1. 5, c. 2.) Quid est mundus ? Est lyra suavem edens 
 divinæ Providentiæ concentum. (S. Aihanase, contra Idola.) 
 
 197. Spiritus scientiam habet vocis. (Sagesse, c. 1, v. 7.) 
 
 198. Divinis laudibus deditos. (S. Bern., de la Consid., 1. 5, c. 4.) 
 
 198. Et omnem creaturam quæ in cœlo est et super terrain, et sub terra, et 
 quæ sunt in mari, et quæ ineo: omnes audivi dicentes : Sedenti in throno et 
 Agno, benedictio et honor et gloria, et potestas in sæeula sæeulorum. (Apoc., 
 c. 5, v. 13. 
 
 200. Cum Deum contra belligerare non valeat, alia via pugnam init, dura cre- 
 aturas contra creatorem succendit ad seditionem. (Origène, sur Jérémie , 
 Horn. 11.) 
 
 201. Et quæ illis accuratior pascua est quam ut hominem a recogitatu veræ 
 divinitatis avertant præstigiis ialsæ divinationis? (Tertull., Apolog., 22.) 
 
 201. Cœnuni de cœlo fecistis. (Tertull., Apolog.) 
 
 202. Res clamat Domino.— Potest justa consideratione nobis terra dicere: Non 
 debeo vos sustinere sed potius absorbere, quoniam a crealore meo non timuistis 
 peccando recedere et inimieo ejus diabolo serv re et adhærere. Potest etiam 
 cibus dieere et potus: Non meruistis ut vos pascere debeamus, imo potius ut 
 
22 
 
 APPENDIX. 
 
 corifusionem et necem vobis præparemus:*ab illo enim peccando recessistis, per 
 quem nee ales esurit. Sol quoque : Yobis ad salutem non debeo lucere, sed ad 
 vindictam Domini mei qui est lux lucis et fons luminis, penitus coercere. Sic 
 et singulæ quoque creaturæ contra nos possunt surgere irrefragabili ratione. (S. 
 Anselme, des Similitudes, c. 101.) 
 
 202. Scimus quod omnis creatura ingemiscit et parturit usque adbuc. (Rom., 
 c. 8, t. 22.) Pulchra Apostoli prosopopeia ! Omnes creaturæ inanimés anxie et 
 magno cum dolore Dnem malorum expectant. Si haberent sensum gemerent 
 quasi parturientes, idque ab exordio mundi et lapsus bominis usque nunc. (S. 
 Chrysostome.) 
 
 203. Hæc est hora vestra et potestas tenebrarum. (S. Luc, c. 22, v. 33.) 
 
 207. Hic est igitur, secundum David, currus Dei : currus, inquit, Lei decies 
 multiplicatus. Mundum enim istum currum Dei cum omnibus et ipsi Angeli 
 ducunt. (Tertull., de Trinitate, 8, sub nomine Novatiani.) 
 
 209. Ilia mundi purgatio removebit a mundo infectionem ex culpa relictam, 
 et impuritatem commixtionis, et erit dispositio ad gloriæ perfectionem : et ideo, 
 quantum ad hæc tria convenientissime fiet per ignem. (S. Thomas, Supplem., 
 q. 76, art. 2.) 
 
 209. Cœlestia corpora nec per ignem, nec per alicujus creaturæ actionem pur- 
 
 gabuntur. (S. Thomas, Supplem., q. 76, art. 4.) V 
 
 210. In reos læsæ éivinitatis omnis creatura vindex est.. (Vivien, Angelus.) 
 
 210 Quia ergo omnia consummaDda sunt, ante consummationem omnia per- 
 
 turbantur; et quia in ciuictis deliquimus, in cunctis ferimur, ut impleatur quod 
 dieitnr: Et pugnabit pro eo orbis terrarum contra insensatos. Omnia namque 
 quæ ad usum vitæ accepimus, ad usum convertimus culpæ, sed cuneta quæ ad 
 usum pravitatis infleximus, ad usum nobis vertu ntur ultionis... Jure ergo restât 
 ut simul nos omnia f riant quæ simul omnia vitiis nostris male subacta servie- 
 bant, ut quot prius in mundo incolumes habuimus gaudia, tot de ip^o post mo- 
 dum cogamur sentira tormenta. (S. Grégoire le Grand, Horn. 35.) 
 
 213. Ecce ego creo cœlos novos et terram novam. (Isaïe, c. 65, v. 17.) Vidi 
 ccelum novum et novam terram. (Apoc., c. 21, v. 1.) Novos vero cœlos et novam 
 terram, secundum promissa ipsius expectamus. S. Pierre, Epit. 2, c. 3, v. 13.) 
 Cœlum et terra per earn quam nunc habent imaginem transeunt, sed tamen per 
 essentiam sine fine subsistunt. (S. Grég. le Grand, Morales, 1. 17, c. 3.) Figura 
 enim mundi ideo transivit, non substantia. (S. Aug., de Ecclesiœ dogma/ibus.) 
 
 214. Simpliciter dicendum est quod nihil omnino in nihilum redigetur, (8. 
 Thomas, q. 104, art. 4.) 
 
 214. Sicut enim nutrix pueri regii cum puer coronatur et ipsa propter ipsum, 
 de bonis regiis participât, ita pariter cum homo gloria donabitur, hanc ejus glo- 
 riam cæteræ creaturæ quæ homini servierunt participabunt. (S. Chrysost., de 
 Jejuniis et Genes'is leclione.) 
 
 215. Ut cum sanctis quibus servivit, quasi glorificetur eorumque oculos men- 
 tesque oblectet. (Corn, a Lap., sur la 2 e Epit. de saint Pierre , c. 3.) 
 
 215. Omnia elementa claritate quadam vesiientur, non tamen æqualitcr, sed 
 secundum suum modum. Terra enim erit superficie exteriori pervia, sicut vi- 
 trum, aqua sicut cristallus, aer ut cœlum, ignis ut luminaria cceli. (S. Thomas, 
 Supplem., q. 91, art. 4.) 
 
APPENDIX. 23 
 
 215. Terra quæ in gremio suo corpus Domini confovit, tota erit ut paradisus, 
 et quia sanctorem sanguine est irrigata, odoriferis floribus, rosis, violis imraar- 
 cescibiliter erit perpetuo decorata. (S. Anselme, in Elucidario.) Guillelmus 
 parisiensis asserit viros sapientissimos censere quod post diem judicii et confla- 
 grationem mundi, terra rursum floribus, gemmis, arboriDus, rontibus aliisque 
 similibus ornamentis sit vestienda, turn ad ejus mundique decorem, turn ad 
 sanctorum oblectationem, turn ad parvulorum sine baptismo defunctorum qui 
 in ea degent recreationem. (Corn, a Lap., sur la 2° Epît. de saint Pierre , c. 3.) 
 
 216. Caro spiritualis effecta per omnes sensus suos multimodis exsuperabit de- 
 liciis. (S. Laurent. Just, de Disctplin., 1. 23.) 
 
 216. Creatura liberabitur a servitutecorruptionis in libertatem gloriæ filiorum 
 Dei. (S. Paul, Epît. aux Rom., c. 8, v. 21.) 
 
 
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