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182 SERVUS OF ST. ANTHONIS the signs that lead to the knowledge of God. These signs can be found in every creature, whether they are impressed by nature or result from institution, but in a special way they appear in the rational spirits. Also by way of denial, « just as by supermental darkness», creatures conduct to God. And not only the Creator, but in a certain way also the Holy Trinity can be known from creation. Fuller knowl– edge, however, by holy denominations and appropriations, is fur– nished by the Scriptures, and finally every noble ternary may signify the uncreated Trinity. In the eleven chapters of the second distinction symbols are expounded that direct the knowledge to the celestial kingdom, its citizens and Christ, its king, who came in the flesh, assuming an angelical name, and was efficient in his preaching. Through Him and in Him every holy knowledge is perceived. He is also in many ways figured together with the Church, and the Church together with the Synagogue. The next sixteen chapters constitute the third distinction, in which are unfolded the figures of the passion of Christ, of his blood, of the holy cross, of Jesus' death, resurrection and ascension to heaven. They deal also with the coming of the Holy Spirit and his gifts, and finally with the figures of the last judgment. Extraordinary weight is given, respectively in the fourth and fifth distinction, to resolve the figures applicable to the Holy Virgin Mary and to the angels. The first of the seventeen chapters in honour of the Virgin is a justification : « As the praises of the Holy Virgin could not worthily be expressed in the historical mood, the Holy Spirit wanted to express them in the allegorical and mystical way by the praises of all creatures ». So the author feels justified to apply to the Virgin the properties of the heavenly host, the dignities of the Saints, and every virtue, gift, beatitude, spiritual fruit and feeling. The chapter of Proverbs on the « strong woman » applies to Her, but also many other Scripture texts and metaphors taken from every kind of creature and even from artificial things. A number of verses frorn a book called Aurora bring this distinction to an end. The proper and metaphorical names of the angels are spelled out in no less than nineteen chapters. To a large extent the allegorical names are provided by the heavenly bodies. Attention should be paid to chapter nine, where the author dwells at length on· the natural properties of light « according as I found them introduced in the writings of famous doctors, namely of the bishop of Lincoln and of friar Adam of Marisco » 17 • The doctrine is almost completely borrowed 17 Toulouse 232, f.62r: « Ut ergo materialis lucis proprietates ad angelos transferre possimus quos per lucem significari diximus, ipsarum proprietates assignare curabo aliquas,