Excerpted from Dictum 99, De montibus

The mountain indicates the Lord Savior. Therefore Isaias 2o: [Is. 2:2] " The mountain will be prepared as a house in the last days," etc. [cf. Dan. 2:34-35] And Daniel said that the stone was taken from the mountain without hands, which grew into a great mountain, Daniel 2o. The mountain also indicates the church, thus the Psalmist: [Ps. 124:1] "He who trusts in God is like Mount Zion." and again: [Ps. 123:3] "Like the dew of Hermon which falls on Mount Zion." Similarly, the apostles and prophets are mountains. Thus the Psalmist: [Ps. 103:18]: "The high mountains for the deer." Similarly, mountains indicate holy men, or divine books, or angels. Therefore in that Psalm: [Ps. 120:1] "I raised my eyes to the mountains." The mountain is also the people of the Jews, about which in Daniel: [cf. Dan. 2:34]: The stone has been separated from the mountain without hands," that is Christ, without the deed of a man, from the people of the Jews. Similarly, men who are striving for the heights of this world are mountains. Thus: [Ps. 96:5] "The mountains flowed like wax from the face of the Lord," etc. The rich and powerful of this world are mountains, as in Job 41o: [Iob 40:15] "The mountains bring grass here," that is the vetch of meat.

original latin

Item, quasi terre naturalis planicies est gradus cuiusque boni, ad quem gradum et non supra pertingit communitas hominum, quasi igitur montes sunt qui supra hunc gradum in quovis bono pertingunt. Sic eciam quondam Iudeorum populus ad ceteras naciones mons fuit propter religionis et observancie legis prerogativam, sic quoque nunc populus Christianus.

Sunt alii montes qui sulphureum ignem fetentem et caliginosum exsufflant et evomunt, ut Ethna, Vesevus, et Chimera. Et qui sunt hii montes nisi huius mundi potentes, in quibus plerisque ardet et fetet vicium luxurie, maxime illud non naturale?

Est eciam essencialis causa montium terremotus, quo pars terre sursum in eminenciam propellitur. Quid autem est terremotus nisi prosperitatis terrene concussio et perturbacio. Per hanc concussionem et perturbacionem multi de imo vite abiecte et impure ad vite sanctissime celsitudinem propulsi sunt.

Omnes autem montes piramidales sunt, et in conum tendunt. Hoc autem signat in bonis montibus quod tendunt ad hoc ut sint unum in Christo, qui est vera unitas et summa simplicitas. In malis montibus signat quod eorum finis est punctio pene iehennalis, et quod in puncto ad inferna descendent. Ipse enim conus punctalis, in quantum unit totum in summitate simplici, gerit tipum unitatis in Deo. In quantum tamen acutus et pungitivus, gerit tipum acuminis penalitatis, et subiti descensus ad illud. Montes eciam in quanto primo recipiunt radios solis et ultimo, gerunt tipum ecclesie de Iudeis, que primo credidit, et que in fine credet quando relique salve fient.