Peter Lombard



PSALTERIUM DECEM CHORDARUM The Ten-Stringed Psaltery	Liber _, , Caput _



MEANWHILE, when I had entered the oratory to adore Almighty God before the holy altar, there came into me [some] hesitation concerning faith in the Trinity, as though it were hard to understand or to hold that three Persons were one God and one God three Persons.	Interea cum ingrederer oratorium et adorarem omnipotentem Deum coram sancto altari, accidit in me velut hesitatio quedam de fide Trinitatis, acsi difficile esset intellectu vel fide esse tres personas unum Deum et unum Deum tres personas.
When that happened I prayed with all my might. I was very frightened and I was compelled to call on the Holy Spirit whose holy solemnity it was to deign to show me the holy mystery of the Trinity,	Quod cum accideret timui valde et conterritus vehementer compulsus sum invocare Spiritum sanctum cuius sacra sollempnitas presens erat, ut ipse michi dignaretur ostendere sacrum misterium Trinitatis,
in which, the Lord promises us, is all knowledge of the truth.	in quo nobis promissa est a Domino omnis notitia veritatis.
Saying this, I began to pray the psalms to complete the number I had intended.	Hec dicens cepi psallere ut ad propositum numerum pervenirem.
At this moment without delay the shape of a ten-stringed psaltery appeared in my mind. The mystery of the holy Trinity shone so brightly and clearly in it that I was at once impelled to cry out: “What God is as great as our God?”	Nec mora occurrit animo meo forma psalterii decacordi et in ipsa tam lucidum et apertum sacre misterium Trinitatis, ut protinus compellerer exclamare: Quis!Deus magnus sicut Deus noster?” Selge ed., pp. 9-10.]


The Father is the Principle of the Trinity and is thus represented in the main angle [i.e. the top] of the psaltery BOOK 1: Beginning of Chapter 4, Paragraph 7	Liber 1,Caput 4


WE must [now] come to that article on which the knowledge of the Persons depends. In order that this may be done correctly, it is expedient in the first place to establish that chief corner (angle) of the three from which the whole art takes its origin.	Veniendum est ad illum articulum ex quo pendet notitia personarum. Quod ut recte fiat, principale illum cornu ex quo ars tota sumit originem, in primo loco trium quedadmodum expedit statuamus.
By this corner, of course, none other than God the Father is to be understood, from Whom the Son and the Holy Spirit, one being born, the other proceeding, received that which he is.	In quo nimirum cornu, non alius quam Deus Pater intelligendus est, a quo Filius et Spiritus Sanctus, alter quidem nascendo, alter procedendo, id acceperunt esse, quod ipse est.
This principal person, is thus designated in the principal angle (corner) of the psaltery, because He appears to be the principal principle of the two. For there (as we have said above) remains the beginning of the whole vessel, and like water flowing from a spring, it expands into some wide seas	Haec igitur principalis persona, in principali cornu salterii designata est: quia quasi principale principium duorum esse videtur. Ibi enim (et supra diximus) manet initium totius vasis, et quasi aqua ex fonte manans, in quaedam larga maria dilatatur.
Therefore, the fact that the angle (corner) itself, which is the principal one, seems somewhat different from the two, surely appears to suggest that the Father is indeed from no one, so He was never sent to men, since he had no source from which He was sent. But the Son with the Holy Spirit flows out into that heavenly city and filling with his grace the nine orders of angels, like the rushing of a certain river, flowed down to the lower realms in order to save the human race,	Quod ergo ipsum cornu quod principale est, videtur aliquantum a duobus dissimile, illud profecto insunuare videtur, quod pater quidem sicut a nullo est, ita nunquam legitur ad homines missus, utpote qui non habuit principium a quo mitteretur; filius vero cum spiritu sancto influens civitatem illam coelestem et replens gratia sua novem ordines angelorum, ac si cuisdam fluminis impetus, salvaturus humanum genus ad inferiora confluxit
For he came to seek that which had perished (Lk 19.10), and to perfect the lower string in which, as in the arrangement of the strings, all art terminates in order to display the riches of his goodness, in the human race.	Venit enim quaerere quod perierat, et chordam inferiorem in qua pro chordarum dispositione tota ars terminatur ad ostendendad divitias bonitatis suae, in genere humano perficere.
And so if the Father, as He [comes] from no one, is never said to be sent, the Son and the Holy Spirit, are indeed [sent]: the one in the substance of flesh, the other in [the form of] a dove and fire. [They] were sent by Him who is sent by no one, and thus [they are] sent to men, by Him Who sent them - not to move [Him], but to remain in Him and with Him without end. How fittingly He is represented by the first angle (corner), no less wonderful[ly] with two converging, on either side.	Quod si Pater sicut a nullo est, ita numquam legitur missus, filius vero et spiritus sanctus, alter quidem in carnis substantia, alter in columba et igne, ab eo qui a nullo mittitur, missi sunt, et ita missi ad homines, ut eum qui se misit non dimetterent, sed in eo et cum eo sine fine manerent, quam convenienter cornu promo locus primus ascribitur, duobus concurrentibus, hinc et inde, non minus est mirabile quam apertum.
The Catholic fathers have passed on to us that the Father is the principle of the Son, and the Son with the Father is the principle of the Holy Spirit: the principle of the Son is therefore is the principle-Father, not two different principles, but one principle In the same way, the Holy Spirit is a principle: but these are not three principles, but one principle.	Tradunt esse nobis patres catholici quod Pater sit principium filii, fiulius cum patre principium spiritus sancti: principium ergo Pater, principium Filius: principium, inquam Filus de principio Pater, nec tamen duo principia, sed unum principium. Simileter est Spiritus Sanctus principium est: nec tamen tria principia, sed unum principium*.


n the supreme glory, many and diffent but unanimous are the tasks and degrees of the saints BOOK 1: Chapter 7, Beginning of Paragraph 18	Liber 1,Caput 7


Christ is to be preached, and Him crucified. (cf 1Cor 1.23) Of course, there is not equal virtue for all; These are never the same power, as the sound of each string is not the same and they are not identical in their position. Some are higher than others, some are more complex than others, and the higher it is, the higher and sharper it sounds, and yet it is smaller in length; but what is lower is heavier and deeper, and yet it is greater in length.	Preadicandus est ei Christus et hic crucifixus. Non, nimirum, est omnium aequa virtus; numquam una haec eadem potentia, quia nec cordarum vox una est, nec eadem positio. Altior est alia alia, alia alia complexior est, et quam altior est altius et acutius sonat, et tamen spatio minor est: quae vero inferior est gravius et humilius et tamen spatio maior est.
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But what is to be contemplated in all this but that discrete multitude of orders, which God controls with so much skill and so much providence? As the heavenly court is distinguished by different mansions, that is, by dignities and honors as if adorned with different flowers or colors; and those and those who are greater in dignity are more numerous, so that Leah will not be jealous of Rachel; and those who are below are more numerous, inferior, lest they confound those who are fewer, as Phenenna once fertile, by despising Anna.	Sed quid in his omnibus contemplandum nisi discretam illam ordinum multitudinem, quam tanta deus arte tantaque providentia moderatur? Ut diversis distinctam mansionibus, hoc est, dignitatibus et honoribus, coelestem illam curiam; ac si diversis floribus aut coloribus ornat; et qui maiores, pauciores sunt, ne ibi adhuc Rachelem aemuletur Eva; et qui plures sunt, inferiores, ne eos qui pauciores sunt, ut Phenenna quondam feritilis, Annam contemnendo confundant.
But this is so, not in space, with these (so to speak) limits placed between them, for there is, as it were, no middle order between the princes and the subjects (otherwise, as far as the common judgment is concerned, some would look down on others, and others would envy still others), but it is like one of the bishops presiding over a number of priests, while the priests preside over several deacons, while the deacons preside over subdeacons, acolytes by subdeacons, acolytes over exorcists, exorcists over lectors, lectors over the porters, to superiors are entrusted the younger	Sed et hoc, non spatio, his (ut ita dicam) limitibus interpositis sibi, ut quasi inter principes et clientes, nullus ordo medius sit (alioquin, quantum spectat ad commune iudicium, alios despicerent alii, et aliis alii inviderent), sed dum quasi unus episcopis aliquantis sacerdotibus praesidet, dum sacerdotes pluribus diaconibus, dum diacones subdiaconibus, subdiaconis acolitis, acolitis exorcistis, exorcistae lectoribus, lectores ostiaris, maiores inferioribus suis quasi e vicino praelati sunt;
and the diversity of honors wonderfully adorns that holy and heavenly country, and the moderation of unity excludes the injury of bruises: for although grace may work peace there, yet wisdom is also necessary there, so that not only by the power of heaven the spirits may be seen there perfected, but also by the word of the Lord strengthened and solidified in truth:	et diversitas honorum sanctiam illam et coelestem patriam mirabiliter ornat, et livoris laesionem moderatio unitatis excludit: licet enim gratia operetur ibi pacem, tamen et sapientia ibi necessaria est, ut non solum virtute spiritus videantur ibi coeli perfecti, verumetiam verbo domini firmati et solidati:
lest it be seen to be wanting in that city that the psalmist marvels at the works of God, saying: You have done all things in wisdom, O Lord (Ps. 24).	ne illud in civitate illa videatur deesse quod psalmista in operibus dei admiratur dicens: “Omnia in Sapientia fecisti, Domine” (Psal. XXIV).
They are short, but, as I have already said, the strings which are closer to the main angle, because there were very few apostles whom the Lord appointed over all the earth. But if there are few fathers, are there still few sons? Did that grain that came down from heaven want to fall to the ground and die in vain, and not instead to bring forth much fruit to fill the granaries to the top?	Breves sunt, at, ut iam dixi, cordae quae cornu principali viciniores sunt, quia pauci admodum fuerunt apostoli quos constituit dominus princeps super omnem terram. Sed si pauci patres, numquid eatenus pauci filii? Num granum illud quod de coelo descendit, frustra cadere voluit in terram et mori, et non potius ut afferret fructum multum ut implere horrea usque ad summum?
“I heard (says John) that the number of those who were signed was one hundred and forty-four thousand: and after them, a great crowd which no one could number” [Apoc. 7:4], of whom it is said in what follows: “These are they who came out of the great tribulation and washed their robes in the blood of the lamb” [Apoc 7:14]	“Audivi (ai Joannes) numerum signatorum centum quadraginta quatuor milia: et post illos, turbam magnam quam dinumerare nemo poterat” [Apoc. VII, IV], de quibus in sequentibus dicitur: “Hi sunt qui venerunt ex tribulatione magna et et laverunt stolas suas in sanguine agni” [Apoc VII, XIV.]*

The perfection of the psaltery is contained in the 150 Psalms composed by King David BOOK 2: Beginning of Chapter 1	Liber 2,Caput 1

Among the other solemn numbers mentioned in the Holy Scriptures, the one hundred and fiftieth number is the most sacred, since the perfection of the psaltery is contained in the sum of it. Indeed, the books of psalms were composed by King David to be confided to the living God, indeed by the Holy Spirit because he was directed to him and because he prepares a way for him to visit the hearts of the faithful, as it is written by the voice of the Spirit himself in the forty-ninth psalm: "The sacrifice of praise will honor me, and there I will show him the way to save God" (Psa. 11).	Inter ceteros solemnes numeros quos Scriptura Sacra commemorat centesimus quinquagesimus numerus sacratissimus est, utpote in cuius summa psalterii perfectio continetur, Libri utique psalmorum compositi a rege David ad confintendun Deo viventi, immo a Spiritus Sancto quia directus erat in eum, et quia sibi ad visitanda corda fidelium parat iter, sicut ex voce ipsius Spiritus in psalmo quadragesimo nono scriptum est: “Sacrificium laudis honorificabit me, et illic iter quo ostendam illi salutare dei” (Psa. IL).
The proportions of this sacred number, in different ways, invite us in many ways to contemplate the invisible things of God and the ineffable works of him, who have received adoption through the grace of the Spirit himself. of course, because the three fifties indicate that the works of the trinity are complete, and the five thirties everywhere teach that the triune God is principally and the fifteen denarii, which belong to the fifteen degrees, everywhere show that the mystery of the sacred faith is perfect.	Huius sacri numeri proportiones, diversis modis, considerare ad contemplanda invisibilia dei simul et ineffabilia opera eius noi qui per gratiam ipsius Spirits accepimus adoptionem, multipliciter invitant, nimirum quia et tres quinquagenarii perfecta esse indicant opera trinitatis, et quinque trigenarii ubique deum trinum docent esse principaliter, et quindecim denarii qui pertinent at quindecim gradus, ubique mysterium sacrae fidei perfecto esse demonstrant.
Thus, of course, as we command, we psalm wisely, if indeed we understand the mystery of the psalms: namely, what do the hundred and fifty psalms mean, what is the song's step, or the fifteen steps themselves; or ten hearts: we think, by a sudden inquiry, how far, having carefully discussed all these things, we may arrive at an understanding of the spiritual psalmody.	Ita, nimirum, sicut iubemus, psallimus sapienter, si sane intellegimus sacramentum psalmorum: scilicet quid sibi volunt centuquinquaginta psalmi, quid cantica gradum, vel ipsi quindecim gradus; aut decem cordae: subitili indagatione pensamus, quatenus his omnibus vigilanter discussis, ad intellectum spiritualis psalmodiae pervenire possimus.
In order that, of course, we may begin with the very steps by which we may also ascend to the contemplation of the heavenly bodies, because the denarius is a perfect number in its kind, and with three five denariuses we arrive at the fifteenth denarius, I would like to consider what the ternary means in the number fifty, and how both require perfection Christian: especially because, having left everything, he seeks to be perfect.	Ut, nimirum, incipiamus ab ipsis gradidibus per quos et ascendendum etiam ad contemplationem coelestium, quia denarius numerus perfectus est in genere suo, et ter quinis denariis ad quintumdecimum denarium pervenitur, libet considerare quid sibi velit ternarius in quinquagenario numero, et quemadmodum utraque perfectione egeat christianus: maxime quia, relictis omnibus, quaerit esse perfectus.
At least from the twenty-fifth year the law commands the Levites to minister in the temple, and from the fiftieth to cease from ministering and become custodians of the sacred vessels. And according to this, human life seems to be divided into three stages, with certain lustres, so that twenty-five years are ascribed to each of them: besides Luke also wrote seventy-five generations in his Gospel.	Certe a vigesimo quinto anno praecipit lex levitas ministrare in templo, et a quinquagesimo cessare a ministerio et fieri custodes vasorum sacrorum. Et secundum hoc in tribus statibus videtur vita humana distingui quibusdam lustris, ita ut eorum singulo ascribantur viginti quinque anni: secudum quod et Lucas septuaginta quinqui generationes scrivi in Evangelio suo.
For according to what seems to be in accordance with reason, he who wishes to begin with the smaller ones and gradually come to perfection with the passage of time, should be a layman for twenty-five years, working with his hands as well as he could, until he saw whether he could contain it or not. for others twenty-five clerical offices to minister to the Lord, and again for another twenty-five up to the seventy-fifth to devote himself to prayers and psalms, waiting daily ready for the hour of his calling.	Nam secundum quod rationi consentaneum esse videtur, qui velit incipere a minoribus gradatim cum decursu temporis ad perfectionem venir, viginti quinqui annis deberet esse laycus operans manibus suis bonum quod posset, donec videret utrum posset continere nec ne; aliis vigintiquinque clericatus officio domino ministrare, et rursum aliis vigintiquinque usque ad septuagesimum quintum vacare orationibus et psalmis expectans quotidie paratus horam vocationis suae.
Wherefore, of course, whoever survives longer seems to be the unfortunate rule: so it is not so much governed by human law as by divine dispensation.	Quamobrem, nimirum, quisquis amplius supervivit quasi paeter regulam est: ita non tam lege agitur humana quam dispensatione moderatur divina*.




SENTENCES Book 1, Distinction 10, Chapter 1	Liber 1, Distinctio 10, Caput 1

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