title: Coll. 8

source_text:
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> The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

### COLLATIO VIII.
#### *De secunda visione, scilicet intelligentiae per fidem sublevatae, tractatio prima, quae agit de altitudine fidei.*

### Summarium

*Introductio. Caelum habet tria: est sublime, stabile, spectabile, 1. — Ob easdem proprietates fides vocatur caelum, 2. — Fides habet lumen et nubem; est altissima, firmissima, speciosissima, 3. — Pars I. De altitudine fidei, secundum altitudinem sublimitatis et altitudinem profunditatis, sive secundum mysterium Trinitatis et incarnationis, 4. — De utraque altitudine loquitur*

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*Scriptura, 5. — Utraque est incomprehensibilis, praesertim secunda, 6. — Visio Isaiae de utraque, 7. — Duplex lumen; duo Seraphim, clamantes ter Sanctus; admirabile Dei nomen, 8-10. — Epilogus primae partis, 11. — Pars II. De sex alis utriusque Seraph et de duodecim articulis fidei. Sex articuli de Deo, figurati per sex alas primi Seraph; de tribus alis in latere dextero et tribus personis in Deo, 12. — Tres alae in latere sinistro et triplex emanatio in creaturam, 13. — Quomodo sibi respondeant sex alae, 14. — Sex articuli de incarnatione, figurati per sex alas secundi Seraph, secundum descensum et ascensum, 15. 16. — Duodecim articuli praedicati a duodecim Apostolis; in his consistit cultus Dei, 17. — Figura in V. T., 18. — Ordo duodecim articulorum, 19.*

1. *Vocavit Deus firmamentum caelum; factum est vespere et mane, dies secundus*[^p369-1]. Sequitur opus secundae diei, quae est secunda visio *intelligentiae per fidem sublevatae*, et de ea non dicitur: *vidit*, sed *vocavit*. Ad litteram hoc caelum est *sublime, stabile* et *spectabile*: *sublime* quantum ad situm, *stabile* quantum ad formam, *spectabile* quantum ad claritatem. *Sublime* est; unde in Proverbiis[^p369-2]: *Caelum sursum, et terra deorsum*; hoc ipso, quod caelum est nobile, in ordine universi superiorem locum obtinet, et terra infimum. — Est etiam *stabile* quantum ad formam, quia movetur non mutando locum, sed in loco et circa medium; Iob[^p369-3]: *Tu forsitan cum eo fabricatus es caelos, qui solidissimi quasi aere fusi sunt?* — Est etiam *spectabile* quantum ad multitudinem ornatuum; Iob[^p369-4]: *Spiritus eius ornavit caelos*; et Ecclesiasticus: *Species caeli, gloria stellarum, mundum illuminans in excelsis Dominus.* Ab ista conditione ultima denominatur *caelum* a *caelando*, non ab *abscondendo*, sed a *sculpendo*, quia scribitur per *ae* diphthongum, quia ornatum et quasi sculptum est luminaribus.

2. Per *firmamentum* autem intelligitur *visio fidei*. Fides enim reddit *sublimem* animam vel intelligentiam, quia transcendit omnem rationem et investigationem rationis; reddit *stabilem*, quia excludit dubitationem et vacillationem; reddit etiam *spectabilem*, quia multiformem ostendit claritatem. Vocatur ergo fidei firmitas *caelum*, quia facit intelligentiam *sublimem* per investigationem; *stabilem*, dum stabilit in veritate; *spectabilem*, dum replet eam multiformi lumine. Unde Daniel[^p369-5]: *Qui docti fuerint fulgebunt quasi splendor firmamenti.* Sed nemo doctus est, nisi doceatur a Deo, quia *nemo venit ad Patrem nisi per me*, ait Salvator; et in Ioanne: *Erunt omnes docibiles Dei.* Ad fidem nullus docetur nisi per Deum; et quia venit *a voce* Dei, ideo dicitur: *Vocavit Deus firmamentum caelum*: Unde non dicit: *vidit Deus firmamentum*, sed *vocavit*, quia firmitas fidei magis est in *credulitate* quam in *contemplatione*; credulitas autem est per auditum, quia *fides ex auditu*, ut ait Apostolus ad Romanos[^p369-6], et antea: *Corde creditur ad iustitiam.*

3. Fides autem magis est in *confessione veritatis* quam in *communicatione lucis*; unde *ore confessio fit ad salutem*[^p369-7]. Unde fides quodam modo *videt*, quodam modo *non videt*; unde *non videre* est fidei meritum, *credere* autem fidei lumen. Est ergo *firmamentum-caelum*, quia *substantia sperandarum rerum*; et est *lumen*, quia *argumentum non apparentium*[^p369-8], unde habet *lumen* et habet *nubem*. — *Vocavit Deus firmamentum caelum*; in Ecclesiastico: *Altitudinis firmamentum species caeli in visione gloriae.* Et haec tria tangit hic, scilicet *sublimitatem, stabilitatem* et *speciositatem*. Est enim haec visio fidei *alta, firma* et *speciosa*. Haec fides *nobilissima* est, *firmissima* et *speciosissima*. Multi tamen habent hanc fidem, et eam non cognoscunt, quia fides habet faciem velatam; unde habet quoddam velamen nigrum ante faciem. Facit etiam de turpibus animabus *altissimas*; unde in Actibus[^p369-9]: *Fide purificans corda eorum.*

4. *Altitudo* autem fidei in duobus est: in altitudine *sublimitatis* et in altitudine *profunditatis*. De *prima* altitudine Ecclesiasticus[^p369-10] dicit: *Altitudinem caeli et latitudinem terrae et profundum abyssi quis dimensus est?* Quasi diceret, super omnem humanam rationem est nosse *sublimitatem fidei, dilatationem caritatis, venerationem divini timoris*. — De *secunda*, in Ecclesiaste[^p369-11]: *Alta profunditas; quis inveniet eam?* scilicet per rationem; transcendit enim investigationem nostram. Et licet *altitudo* et *profun-*

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*ditas* in corporibus idem sint, distinguuntur tamen secundum rationem; et Apostolus distinguit, cum dicit: *Ut possitis comprehendere, quae sit longitudo, latitudo, sublimitas et profundum.*

5. De his duobus Ecclesiasticus[^p370-1]: *Ego in altissimis habito, et thronus meus in columna nubis.* *Altitudo* fidei consistit in cognitione Dei *aeterni*, *profunditas* autem in cognitione Dei *humanati*. De primo scriptum est[^p370-2]: *Excelsior caelo est, et quid facies?* De secundo subiungitur: *Profundior inferno, et unde cognosces?* Profunditas Dei humanati, scilicet humilitas, tanta est, quod ratio deficit. — *Altitudo* Dei investigabilis est; unde *mirabilis facta est scientia tua ex me; confortata est, et non potero ad eam*[^p370-3]. — Item, *in altissimis* dicit, in quantum fides docet Deum *aeternum*; *thronus meus in columna nubis* dicit, in quantum docet Deum *humanatum*. De his duobus Apostolus ad Romanos[^p370-4]: *O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt iudicia eius et investigabiles viae eius! Sapientia* quantum ad notitiam Dei aeterni, *scientia* quantum ad notitiam Dei humanati. Unde firmamentum factum est *in medio aquarum*, hoc est *fides*, ut cognoscat anima ea quae sunt *super firmamentum*, et quae *sub firmamento* sunt. Et haec *sapientia* est divinarum rerum, et *scientia* humanarum[^p370-5].

6. *Incomprehensibilis* est sapientia, per quam iudicat omnia; sed maxime incomprehensibilis, quae vadit per *vias investigabiles*. De quo in Proverbiis[^p370-6]: *Tria sunt difficilia mihi, et quartum penitus ignoro: viam aquilae in caelo, viam colubri super petram, viam navis in medio mari, et viam viri in adolescentula.* *Via aquilae in caelo* fuit in Christi *ascensione*; *via colubri*, in *resurrectione*, quia coluber in petra innovatur, ubi dimittit vetustam pellem; *via navis in mari*, in *passione*; *via viri in adolescentula*, in *incarnatione*, quam penitus se dicit ignorare; et verum est secundum humanam rationem, sed secundum fidem secus est.

7. Est ergo duplex *altitudo firmamenti*: una, per quam suprema respicit; altera, per quam infima; una, per quam docet cognoscere Deum *aeternum*; altera, Deum *incarnatum*. De his duobus dicitur Isaiae sexto[^p370-7] in visione, quae omnium suarum visionum fuit radix: *Vidi Dominum sedentem* etc., usque ibi: *Plena est omnis terra gloria eius.* Et statim sequitur excaecatio Iudaeorum et illuminatio gentium. Unde dicit Ioannes: *Haec dixit Isaias, quando vidit Dominum*; et sequitur: *Excaeca cor populi huius et aures eius aggrava.* Unde illuminatio gentium fuit excaecatio Iudaeorum. Et de hoc exclamat Apostolus: *O altitudo divitiarum* etc.

8. Dicit ergo Isaias: *Vidi*, scilicet visione intelligentiae *per fidem sublevatae* et stabilitae in sublimitate sapientiae aeternae, per quam est duplex lumen *inflammativum* et *seraphicum*[^p370-8]; quod quidem seraphicum facit clamare tripliciter; et facit fides *duplici seraphicatione* animam *seraphicam* et facit mentes alatas senis alis.

9. Intellectus enim noster per fidem illuminatus clamat tripliciter: *Sanctus, sanctus, sanctus.* Sunt enim duo Seraphim stabiliti in nobis per fidem, et quilibet clamat triplici exclamatione, tamen non nisi semel *Dominus Deus*[^p370-9]. Notitia enim Dei est notitia trium personarum cum unitate essentiae; unde *tres sunt, qui testimonium dant in caelo, Pater, Verbum et Spiritus sanctus, et hi tres unum sunt.* Intellectus ergo *seraphicatus*, id est illuminatus et inflammatus per fidem, clamat ter *sanctus*. Alter Seraph respondet: *Sanctus, sanctus, sanctus*: quia, sicut in *Deo aeterno* est trinitas personarum cum unitate essentiae, ita etiam in *Deo humanato* sunt tres naturae cum unitate personae[^p370-10]. — Et isti sunt *duae radices fidei*, quas qui ignorat nihil credit: ut corpus, anima, Divinitas. Sanctus Christus sanctum habet corpus; sanctus Christus sanctam habet animam; sanctus Christus sanctam habet Divinitatem. Sanctus *exterius*, sanctus *interius*, sanctus *superius*.

10. Hae sunt duae cognitiones fidei *illuminantes* et *ardentes*, triformiter ad unitatem reductae. *Clamare* autem dicuntur propter admirationem, quia utrumque est admirabile; unde in Psalmo[^p370-11]: *Domine Dominus noster, quam admirabile est nomen tuum in universa terra! Minuisti eum paulo minus ab Angelis; gloria et honore coronasti eum.* Et vere *admirabile nomen* quantum ad Deum *aeternum*, quia ibi est vera distinctio personarum cum unitate essentiae, per quam sunt summe *conformes*, summe *concordes*, summe *coaequales, coaeterni, consub-*

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*stantiales, coessentiales.* — Item, est admirabile, quoniam *tres naturae coniunctae* sunt: *supremum* cum *infimo* sine depressione, *primum* cum *ultimo* sine innovatione, *simplex* cum *composito* sine compositione.

11. In his tribus omnia mirabilia radicantur; et sunt iuncta cognitio *Divinitatis* et *humanitatis*, quia incarnatio non cognoscitur, nisi cognoscatur distinctio personarum. Si enim non cognoscas Trinitatem, ita bene Pater incarnatus est vel passus, ut Filius; et es Sabellianus et Patripassianus. — Item, si ponas Trinitatem et non incarnationem, testimonium habes *in caelo*, et non accipis *in terra*; cum tamen *tres sint, qui testimonium dant in terra, spiritus, aqua et sanguis*[^p371-1]. In *spiritu* Divinitas, in *aqua* corpus, in *sanguine*, ubi est vita animae, anima. Per sanguinem enim Christi spiritus aquae iungitur, quia mediante anima Divinitas coniungitur corpori.

12. Habemus ergo duos Seraphim clamantes et admirantes; restat dicere, quare *sex alas* habent, et tunc videbuntur ea quae fidei sunt. Fides enim est in Deum *aeternum* et *humanatum*. — Fides in Deum *aeternum* est una illustratio senarum alarum; et hoc dupliciter: aut quantum ad *distinctionem personarum*, aut quantum ad *diffusionem Trinitatis in creaturam* secundum *essentiam, virtutem* et *operationem*[^p371-2]. — Primo modo sunt tres articuli, scilicet Patris *ingeniti*, Filii *unigeniti a solo Patre*, Spiritus sancti *ab utroque spirati*. Isti sunt tres alae in latere *dextero*, scilicet in aeternitate; nec potest addi nec minui ad emanationem, ut scilicet sit *producens tantum et non productum*, quia sic esset infinitas; si esset *tantum productum, et non producens tantum*, sic esset infinitas ex parte ante; ergo necesse est ponere *producens* et *productum* simul, ut ad invicem cohaereant. Aliter in divinis esset distinctio sine ordine; distinctio autem sine ordine confusio est: unde necesse est, quod Spiritus sanctus procedat ab utroque; et hoc dicunt omnes *sapientes* Graeci, nec est controversia nisi de nomine; et per consequens iste fuit error in *fatuis* Graecis[^p371-3].

13. Similiter in *sinistro* sunt tres alae, in quantum ab una *essentia, virtute* et *operatione* est diffusio in creaturam. Et secundum hoc est triplex operatio, in quantum unus Deus est *creator, sanctificator* et *praemiator*; quia omne, quod ab ipso emanat, aut est *natura*, aut *gratia*, aut *gloria*. Et sic Pater et Filius et Spiritus sanctus unus creator per naturam, unus sanctificator per gratiam, unus praemiator per gloriam. Primum autem est *ante tempus*, secundum *in tempore*, tertium *post omne tempus*. Primum est in initio temporis, secundum in decursu, tertium in consummatione. — Est tamen *creatio animae* in decursu temporis, quia *Pater meus usque modo operatur, et ego operor*[^p371-4]. *Praemiatio* etiam fit in medio temporis, ut *animarum*, sed post fiet perfecta. — Item, *creatio* attribuitur *Patri*, quia potens; *sanctificatio Spiritui sancto*, quia bonus; *praemiatio Filio*, quia iudicabit et rex apparebit.

14. Sed quomodo respondebit ala alae? Dicendum, quod *sanctificatio* aut consideratur quantum ad *veniam*, quae quidem fit per redemptionem, et sic attribuitur Filio; aut quantum ad *gratiam*, et sic attribuitur Spiritui sancto. — Similiter *praemiatio* consideratur secundum *iudicium sententiantis*, et sic attribuitur Filio; aut quantum ad *amorem praemiantis*, et sic Spiritui sancto. Media autem operatio pervenit ad ultimam; sic tres alae disponuntur.

15. Alter Seraph propinquior est nobis et habet similiter sex alas: tres secundum *descensum*, et tres secundum *ascensum*: secundum *descensum*, veniendo ab ala *super caput* per *medium* ad alam *super pedes*. Hi sunt tres articuli secundum *incarnationem, crucifixionem, descensum ad inferos* secundum animam. Incepit enim *a summo*, quia necesse fuit, ut uniret sibi naturam, in qua appareret et per quam descenderet, quia ipse de se immutabilis est; deinde venit ad *crucem*, demum ad *infernum*. Hae alae in *sinistro*.

16. Tres similiter *ascendendo*: *resurrectio* de inferis in mundum, *ascensio* de mundo in caelum, de caelo *adventus ad iudicium*, ut sit ascensio ab Ecclesia militante in triumphantem. Sed primo fiet exspoliatio inferni in *resurrectione*, apertio ianuae in *ascensione*, consummatio regni in *iudicio*; his nihil certius.

17. Hae sex alae primae sunt sex considerationes perfectae Dei in tribus personis et tribus operibus; aliae sex secundae, sex considerationes Dei incarnati: in his ergo duodecim articuli fidei, cuius praedicatores sunt duodecim Apostoli[^p371-5]. *Ala* enim sublevat ad transcendendum omnem humanam rationem. Sine hac duplici consideratione nullus est *cultor Dei*.

18. In cuius designatione Pontifex in superhumerali habebat lapides duos: unum in dextero latere, et alterum in sinistro; et in illis duodecim nomina filiorum Israel: sex nomina in lapide uno, et sex in altero, et erant in lapide *onychino* lucido et ardenti[^p371-6], in quo fides *humanitatis* et *Divinitatis* exprimitur; quae similiter exprimuntur in Symbolo a duodecim Apostolis composito. In hac fide sacrificium placet Deo.

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19. In lapidibus ordinabantur nomina secundum nativitatem ipsorum, sed in Symbolo secundum dicta Apostolorum. Unde: « Credo in Deum Patrem omnipotentem, creatorem caeli et terrae »; ecce, unus articulus Patris ingeniti. — « Et in Iesum Christum, Filium eius unicum, Dominum nostrum »; secundus, Filii geniti a Patre. — Deinde sequuntur sex ad humanitatem pertinentes. « Qui conceptus est de Spiritu sancto, natus ex Maria virgine », tertius articulus. — « Passus sub Pontio Pilato, crucifixus, mortuus et sepultus », quartus articulus. — « Descendit ad inferos », quintus. — « Tertia die resurrexit a mortuis », sextus. — « Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis », septimus. — « Inde venturus est iudicare vivos et mortuos », octavus. — « Credo in Spiritum sanctum », nonus. — « Sanctam Ecclesiam catholicam », decimus. — « Sanctorum communionem, remissionem peccatorum », undecimus. — « Carnis resurrectionem, vitam aeternam », duodecimus. — Et haec[^p372-1], secundum quod Spiritus sanctus *instituit, unit, purificat* quantum ad tres ultimas operationes praeter ultimum.

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english:
### COLLATION VIII.
#### *On the second vision, that of the understanding uplifted by faith: the first treatment, which treats of the height of faith.*

### Summarium

*Introduction. Heaven has three properties: it is lofty, stable, worth beholding, 1. — For the same properties faith is called heaven, 2. — Faith has light and cloud; it is highest, firmest, most comely, 3. — Part I. On the height of faith, according to the height of loftiness and the height of depth, that is, according to the mystery of the Trinity and of the incarnation, 4. — Of both heights Scripture speaks, 5. — Both are incomprehensible, especially the second, 6. — Isaias' vision of both, 7. — The twofold light; the two Seraphim, crying thrice Holy; the admirable name of God, 8-10. — Epilogue of the first part, 11. — Part II. On the six wings of each Seraph and on the twelve articles of faith. Six articles concerning God, figured by the six wings of the first Seraph; on the three wings on the right side and the three persons in God, 12. — Three wings on the left side and the threefold emanation into the creature, 13. — How the six wings answer to one another, 14. — Six articles concerning the incarnation, figured by the six wings of the second Seraph, according to the descent and the ascent, 15. 16. — The twelve articles preached by the twelve Apostles; in these the worship of God consists, 17. — A figure in the Old Testament, 18. — The order of the twelve articles, 19.*

1. *God called the firmament heaven; and there was evening and morning, the second day*[^p369-1]. There follows the work of the second day, which is the second vision, that *of the understanding uplifted by faith*; and of it it is not said *he saw*, but *he called*. To the letter, this heaven is *lofty, stable* and *worth beholding*: *lofty* as regards position, *stable* as regards form, *worth beholding* as regards brightness. It is *lofty*; whence in Proverbs[^p369-2]: *Heaven above, and the earth beneath*; by this very thing, that heaven is noble, it holds the higher place in the order of the universe, and earth the lowest. — It is also *stable* as regards form, because it is moved not by changing place, but in place and about the centre; Job[^p369-3]: *Thou perhaps hast made the heavens with him, which are most strong, as if they were of molten brass?* — It is also *worth beholding* as regards the multitude of its ornaments; Job[^p369-4]: *His spirit hath adorned the heavens*; and Ecclesiasticus: *The beauty of heaven, the glory of the stars, the Lord enlightening the world on high.* From this last property *heaven* (*caelum*) is named from *engraving* (*caelando*), not from *hiding* (*abscondendo*) but from *carving* (*sculpendo*), because it is written with the diphthong *ae*, since it is adorned and as it were carved with lights.

2. By the *firmament*, however, is understood *the vision of faith*. For faith renders the soul or the understanding *lofty*, because it transcends all reason and all investigation of reason; it renders it *stable*, because it excludes doubt and wavering; it renders it also *worth beholding*, because it shows forth a manifold brightness. The firmness of faith is therefore called *heaven*, because it makes the understanding *lofty* by investigation; *stable*, while it establishes it in the truth; *worth beholding*, while it fills it with a manifold light. Hence Daniel[^p369-5]: *They that are learned shall shine as the brightness of the firmament.* But no one is learned unless he be taught by God, since *no man cometh to the Father but by me*, says the Saviour; and in John: *They shall all be taught of God.* No one is taught unto faith save through God; and because it comes *from the voice* of God, therefore it is said: *God called the firmament heaven.* Hence he does not say *God saw the firmament*, but *he called* it, because the firmness of faith is more in *believing* than in *contemplation*; and believing is by hearing, since *faith cometh by hearing*, as the Apostle says to the Romans[^p369-6], and before that: *With the heart we believe unto justice.*

3. But faith is more in the *confession of the truth* than in the *communication of light*; whence *with the mouth confession is made unto salvation*[^p369-7]. Hence faith in a certain manner *sees*, in a certain manner *does not see*; whence *not to see* is faith's merit, and *to believe* is faith's light. It is therefore *firmament-heaven*, because it is *the substance of things to be hoped for*; and it is *light*, because it is *the evidence of things that appear not*[^p369-8] — whence it has *light* and it has *cloud*. — *God called the firmament heaven*; in Ecclesiasticus: *The firmament on high is his beauty, the beauty of heaven with its glorious show.* And he touches these three here, namely *loftiness, stability* and *comeliness*. For this vision of faith is *high, firm* and *comely*. This faith is *most noble, most firm* and *most comely*. Yet many have this faith and do not know it, because faith has a veiled face; whence it has a certain black veil before its face. It also makes *the highest* souls out of base ones; whence in the Acts[^p369-9]: *Purifying their hearts by faith.*

4. Now the *height* of faith is in two things: in the height of *loftiness* and in the height of *depth*. Of the *first* height Ecclesiasticus[^p369-10] says: *The height of heaven, and the breadth of the earth, and the depth of the abyss, who hath measured?* As though he should say, it is above all human reason to know the *loftiness of faith*, the *dilation of charity*, the *veneration of divine fear*. — Of the *second*, in Ecclesiastes[^p369-11]: *A deep depth; who shall find it out?* — namely by reason; for it transcends our investigation. And although *height* and *depth*

are the same in bodies, yet they are distinguished according to reason; and the Apostle distinguishes them when he says: *That you may comprehend what is the length and the breadth and the height and the depth.*

5. Of these two Ecclesiasticus[^p370-1]: *I dwell in the highest places, and my throne is in a pillar of cloud.* The *height* of faith consists in the knowledge of God *eternal*, the *depth* in the knowledge of God *made man*. Of the first it is written[^p370-2]: *He is higher than heaven, and what wilt thou do?* Of the second it is added: *He is deeper than hell, and how wilt thou know?* The depth of God made man, namely his humility, is so great that reason fails. — The *height* of God is unsearchable; whence *thy knowledge is become wonderful to me; it is high, and I cannot reach to it*[^p370-3]. — Likewise, *in the highest places* he says, inasmuch as faith teaches God *eternal*; *my throne in a pillar of cloud* he says, inasmuch as it teaches God *made man*. Of these two the Apostle to the Romans[^p370-4]: *O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!* *Wisdom* as regards the knowledge of God eternal, *knowledge* as regards the knowledge of God made man. Hence the firmament was made *in the midst of the waters*, that is, faith, that the soul may know the things which are *above the firmament* and those which are *under the firmament*. And this *wisdom* is of divine things, and *knowledge* of human ones[^p370-5].

6. *Incomprehensible* is the wisdom by which he judges all things; but most incomprehensible is that which goes by *unsearchable ways*. Of which in Proverbs[^p370-6]: *Three things are hard to me, and the fourth I am utterly ignorant of: the way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man in youth.* The *way of an eagle in the air* was in Christ's *ascension*; the *way of a serpent*, in the *resurrection*, because the serpent is renewed upon the rock, where it leaves its old skin; the *way of a ship in the sea*, in the *passion*; the *way of a man in youth*, in the *incarnation*, of which he says he is utterly ignorant — and it is true according to human reason, but according to faith it is otherwise.

7. There is therefore a twofold *height of the firmament*: one by which it looks to the highest things, another by which it looks to the lowest; one by which it teaches us to know God *eternal*, another God *incarnate*. Of these two it is said in Isaias, chapter six[^p370-7], in the vision which was the root of all his visions: *I saw the Lord sitting*, etc., down to: *All the earth is full of his glory.* And immediately there follows the blinding of the Jews and the enlightening of the Gentiles. Hence John says: *These things said Isaias, when he saw his glory*; and there follows: *Blind the heart of this people, and make their ears heavy.* Hence the enlightening of the Gentiles was the blinding of the Jews. And of this the Apostle exclaims: *O the depth of the riches*, etc.

8. Isaias says therefore: *I saw* — namely with the vision of the understanding *uplifted by faith* and established in the loftiness of eternal wisdom, by which there is a twofold light, *inflammative* and *seraphic*[^p370-8]; and the seraphic makes one cry out threefold; and faith by a *twofold seraphication* makes the soul *seraphic* and makes minds winged with six wings.

9. For our intellect, illuminated by faith, cries out threefold: *Holy, holy, holy.* For there are two Seraphim established in us by faith, and each cries with a threefold exclamation, yet only once *the Lord God*[^p370-9]. For the knowledge of God is the knowledge of three persons with unity of essence; whence *there are three who give testimony in heaven, the Father, the Word and the Holy Spirit, and these three are one.* The intellect therefore *seraphicated*, that is, illuminated and inflamed by faith, cries thrice *holy*. The other Seraph answers: *Holy, holy, holy*: because, just as in God *eternal* there is a trinity of persons with unity of essence, so also in God *made man* there are three natures with unity of person[^p370-10]. — And these are the *two roots of faith*, which he who is ignorant of believes nothing: namely body, soul, Divinity. Holy Christ has a holy body; holy Christ has a holy soul; holy Christ has a holy Divinity. Holy *outwardly*, holy *inwardly*, holy *above*.

10. These are the two cognitions of faith, *illuminating* and *burning*, triformly led back to unity. And they are said *to cry out* because of wonder, since each is admirable; whence in the Psalm[^p370-11]: *O Lord our Lord, how admirable is thy name in the whole earth! Thou hast made him a little less than the angels; thou hast crowned him with glory and honour.* And truly the *admirable name* as regards God *eternal*, because there is the true distinction of persons with unity of essence, by which they are supremely *conformed*, supremely *concordant*, supremely *coequal, coeternal, consub-*

*stantial, coessential.* — Likewise it is admirable, since *three natures are conjoined*: the *highest* with the *lowest* without depression, the *first* with the *last* without innovation, the *simple* with the *composite* without composition.

11. In these three all marvels are rooted; and the knowledge of the *Divinity* and of the *humanity* are joined, because the incarnation is not known unless the distinction of persons be known. For if you do not know the Trinity, the Father was just as much incarnate or suffered as the Son; and you are a Sabellian and a Patripassian. — Likewise, if you posit the Trinity and not the incarnation, you have the testimony *in heaven* and do not receive it *on earth*; whereas *there are three that give testimony on earth: the spirit, the water and the blood*[^p371-1]. In the *spirit*, the Divinity; in the *water*, the body; in the *blood*, where the life of the soul is, the soul. For through the blood of Christ the spirit is joined to the water, because through the mediation of the soul the Divinity is joined to the body.

12. We have, then, two Seraphim crying out and wondering; it remains to say why they have *six wings*, and then the things of faith will be seen. For faith is in God *eternal* and *made man*. — Faith in God *eternal* is one illustration of six wings; and this in two ways: either as regards the *distinction of persons*, or as regards the *diffusion of the Trinity into the creature* according to *essence, power* and *operation*[^p371-2]. — In the first way there are three articles, namely of the Father *unbegotten*, of the Son *only-begotten of the Father alone*, of the Holy Spirit *breathed forth from both*. These are the three wings on the *right* side, namely in eternity; and nothing can be added or taken away as regards emanation — namely that there should be one *producing only and not produced*, since so there would be infinity; if there were one *only produced and not producing at all*, so there would be infinity on the prior side; therefore it is necessary to posit the *producing* and the *produced* together, that they may cohere with one another. Otherwise in the divine there would be distinction without order; and distinction without order is confusion: whence it is necessary that the Holy Spirit proceed from both; and this all the *wise* Greeks say, nor is there controversy except about the name; and consequently that error was among the *foolish* Greeks[^p371-3].

13. Likewise on the *left* there are three wings, inasmuch as from one *essence, power* and *operation* there is a diffusion into the creature. And according to this there is a threefold operation, inasmuch as the one God is *creator, sanctifier* and *rewarder*; because everything that emanates from him is either *nature*, or *grace*, or *glory*. And so the Father and the Son and the Holy Spirit are one creator by nature, one sanctifier by grace, one rewarder by glory. Now the first is *before time*, the second *in time*, the third *after all time*. The first is at the beginning of time, the second in its course, the third at its consummation. — Yet the *creation of the soul* is in the course of time, since *my Father worketh until now, and I work*[^p371-4]. *Rewarding* also takes place in the middle of time, as of *souls*, but afterwards it will be made perfect. — Likewise, *creation* is attributed to the *Father*, because he is powerful; *sanctification to the Holy Spirit*, because he is good; *rewarding to the Son*, because he will judge and will appear as king.

14. But how will wing answer to wing? It must be said that *sanctification* is considered either as regards *pardon*, which indeed comes about through redemption, and so it is attributed to the Son; or as regards *grace*, and so it is attributed to the Holy Spirit. — Likewise *rewarding* is considered according to the *judgment of him who passes sentence*, and so it is attributed to the Son; or as regards the *love of him who rewards*, and so to the Holy Spirit. And the middle operation reaches to the last; thus the three wings are disposed.

15. The other Seraph is nearer to us and likewise has six wings: three according to the *descent*, and three according to the *ascent*: according to the *descent*, coming from the wing *above the head* through the *middle* to the wing *above the feet*. These are the three articles according to the *incarnation, the crucifixion, the descent to hell* according to the soul. For he began *from the highest*, because it was necessary that he should unite to himself a nature in which he might appear and through which he might descend, since of himself he is immutable; then he came to the *cross*, at last to *hell*. These wings are on the *left*.

16. Three likewise in *ascending*: the *resurrection* from hell into the world, the *ascension* from the world into heaven, from heaven the *coming to judgment* — so that there is an ascent from the Church militant into the triumphant. But first will come the spoiling of hell in the *resurrection*, the opening of the gate in the *ascension*, the consummation of the kingdom in the *judgment*; than these nothing is more certain.

17. These first six wings are six perfect considerations of God in three persons and three works; the other six are six considerations of God incarnate: in these, then, are the twelve articles of faith, whose preachers are the twelve Apostles[^p371-5]. For a *wing* lifts one up to transcend all human reason. Without this twofold consideration no one is a *worshipper of God*.

18. In designation of which the High Priest had on the ephod two stones: one on the right side and the other on the left; and on them the twelve names of the sons of Israel, six names on the one stone and six on the other; and they were of *onyx*, shining and burning[^p371-6], in which the faith of the *humanity* and of the *Divinity* is expressed; which things are likewise expressed in the Symbol composed by the twelve Apostles. In this faith sacrifice is pleasing to God.

19. On the stones the names were ordered according to their birth, but in the Symbol according to the sayings of the Apostles. Hence: « I believe in God the Father almighty, creator of heaven and earth »; behold, one article, of the Father unbegotten. — « And in Jesus Christ, his only Son, our Lord »; the second, of the Son begotten of the Father. — Then follow six pertaining to the humanity. « Who was conceived by the Holy Spirit, born of the Virgin Mary », the third article. — « Suffered under Pontius Pilate, was crucified, dead and buried », the fourth article. — « He descended into hell », the fifth. — « The third day he rose again from the dead », the sixth. — « He ascended into heaven, sitteth at the right hand of God the Father almighty », the seventh. — « From thence he shall come to judge the living and the dead », the eighth. — « I believe in the Holy Spirit », the ninth. — « The holy catholic Church », the tenth. — « The communion of saints, the forgiveness of sins », the eleventh. — « The resurrection of the flesh, life everlasting », the twelfth. — And these[^p372-1], according as the Holy Spirit *institutes, unites, purifies*, as regards the three last operations except the last.

---

la: Cap. 37, 18. — Cfr. Aristot., IV. Phys. text. 43. seqq. (c. 5.), et supra pag. 352, nota 3.

en: C. 37:18. — Cf. Aristotle, IV *Physics*, text 43 ff. (c. 5), and above, p. 352, note 3.

la: Cap. 26, 13. — Seq. locus est Eccli. 43, 10. — De nomine *caeli* cfr. Ambros., II. Hexaëm. c. 4. n. 15. (quem sequitur Isidor., III. Etymolog. c. 31. et XIII. c. 4.): Nam caelum, quod οὐρανός Graece dicitur, Latine, quia impressa stellarum lumina velut signa habeat tanquam caelatum, appellatur etc.

en: C. 26:13. — The following passage is Ecclus. 43:10. — On the name *caelum* cf. Ambrose, II *Hexaëmeron*, c. 4, n. 15 (whom Isidore follows, III *Etymologies*, c. 31, and XIII, c. 4): For *caelum*, which in Greek is called οὐρανός, is so named in Latin because, having the impressed lights of the stars as it were for signs, it is as though engraved (*caelatum*), etc.

la: Cap. 12, 3. — Seq. locus est Ioan. 14, 6; tertius ibid. 6, 45.

en: C. 12:3. — The following passage is John 14:6; the third, ibid. 6:45.

la: Hebr. 11, 1. — Seq. locus est Eccli. 43, 1: Altitudinis firmamentum pulcritudo eius est, species etc.

en: Heb. 11:1. — The following passage is Ecclus. 43:1: The firmament on high is his beauty, the beauty of heaven, etc.

la: Cap. 7, 25. — Seq. locus est Eph. 3, 18.

en: C. 7:25. — The following passage is Eph. 3:18.

la: Iob 11, 8. Ibid. etiam seq. locus.

en: Job 11:8. The following passage is also there.

la: Cap. 11, 33. — Subinde respicitur Gen. 1, 6. seq.: Fiat firmamentum in medio aquarum... divisitque aquas, quae erant sub firmamento, ab his quae erant super firmamentum.

en: C. 11:33. — Presently Gen. 1:6 f. is had in view: Let there be a firmament made amidst the waters… and he divided the waters that were under the firmament from those that were above the firmament.

la: Cfr. supra pag. 347, nota 7. in fine et tom. III. pag. 773, nota 2.

en: Cf. above, p. 347, note 7, at the end, and tom. III, p. 773, note 2.

la: Cap. 30, 18. seq. Pro *adolescentula*, quod habet lectio secundum textum Hebraeum, Vulgata *adolescentia*.

en: C. 30:18 f. For *adolescentula*, which the reading according to the Hebrew text has, the Vulgate has *adolescentia*.

la: Vers. 1-3. — Subinde respicitur Ioan. 12, 39. seqq.: Propterea non poterant credere, quia iterum dixit Isaias: Excaecavit oculos eorum... Haec dixit Isaias, quando vidit gloriam eius et locutus est de eo. — Verba *Excaeca* etc. sunt Isai. 6, 10.

en: Vv. 1–3. — Presently John 12:39 ff. is had in view: Therefore they could not believe, because Isaias said again: He hath blinded their eyes… These things said Isaias, when he saw his glory and spoke of him. — The words *Blind*, etc., are Isai. 6:10.

la: Scil. lumen sive cognitio de trinitate personarum cum unitate essentiae, et lumen de incarnatione Filii Dei. — B *inflammativum et illuminatorium*.

en: Namely the light or knowledge concerning the trinity of persons with unity of essence, and the light concerning the incarnation of the Son of God. — B has *inflammative and illuminatory*.

la: Isai. 6, 2. seq.: Seraphim stabant super illud; sex alae uni, et sex alae alteri... Et clamabant alter ad alterum et dicebant: Sanctus, sanctus, sanctus Dominus Deus exercituum etc. (cfr. supra Itinerarium mentis in Deum, c. 6. n. 4. seqq.). — Seq. locus est I. Ioan. 5, 7.

en: Isai. 6:2 f.: The Seraphim stood above it; the one had six wings, and the other had six wings… And they cried one to another and said: Holy, holy, holy, the Lord God of hosts, etc. (cf. above, the *Itinerarium of the Mind into God*, c. 6, n. 4 ff.). — The following passage is I John 5:7.

la: Sive ut dicit Bernard., V. de Considerat. c. 9. n. 20: Tres essentiae [corporalis, spiritualis, divina] sunt una persona.

en: Or as Bernard says, V *On Consideration*, c. 9, n. 20: Three essences [corporeal, spiritual, divine] are one person.

la: Psalm. 8, 2. et 6.

la: Epist. I. Ioan. 5, 8. — Lev. 17, 11: Anima carnis in sanguine est. — Quomodo Divinitas mediante anima corpori coniungi dicatur, ostenditur III. Sent. d. 2. a. 3. q. 1. — Cum Vat. retinuimus *quia mediante... corpori* (in ed. male *humanitati*).

en: The epistle I John 5:8. — Lev. 17:11: The life of the flesh is in the blood. — How the Divinity is said to be joined to the body through the mediation of the soul is shown in III *Sentences*, d. 2, a. 3, q. 1. — With the Vatican edition we have retained *quia mediante… corpori* (in the edition wrongly *humanitati*).

la: Respiciuntur verba Dionysii supra pag. 205, nota 7. allata.

en: The words of Dionysius cited above, p. 205, note 7, are had in view.

la: Cfr. I. Sent. d. 11. q. 1. — Superius post *quia sic esset infinitas* Vat. addit *ex parte ante*, mutato subinde *ex parte ante* in *ex parte post*. Cfr. I. Sent. d. 2. q. 2.

en: Cf. I *Sentences*, d. 11, q. 1. — Above, after *since so there would be infinity*, the Vatican edition adds *on the prior side*, changing thereupon *on the prior side* into *on the later side*. Cf. I *Sentences*, d. 2, q. 2.

la: Ioan. 5, 17. — Ibid. v. 22: Omne iudicium dedit [Pater] Filio (de appropriatione cfr. supra Breviloq. p. I. c. 6.).

en: John 5:17. — Ibid., v. 22: [The Father] hath given all judgment to the Son (on appropriation cf. above, the *Breviloquium*, p. I, c. 6).

la: Cfr. infra n. 18. et Breviloq. p. V. c. 7.

en: Cf. below, n. 18, and the *Breviloquium*, p. V, c. 7.

la: Vide Exod. 28, 6. seqq.

en: See Exod. 28:6 ff.

la: Scil. quatuor ultimi articuli, quorum primus est de Spiritu S. *in se*, duo sequentes de tribus eius operationibus *in praesenti*, nempe de institutione Ecclesiae, de unione membrorum et remissione peccatorum; ultimus articulus, qui respicitur per verba inferius posita *praeter ultimum*, ostendit duas operationes Spiritus sancti *in futuro*, scil. remunerationem corporis (carnis resurrectionem) et remunerationem animae vel etiam utriusque (vitam aeternam). Cfr. Dictae salutis (inter opera S. Bonav.), tit. 5. c. 3.

en: Namely the four last articles, of which the first is of the Holy Spirit *in himself*, the two following of his three operations *in the present* — namely the institution of the Church, the union of the members and the remission of sins; the last article, which is had in view by the words set down below, *except the last*, shows two operations of the Holy Spirit *in the future*, namely the remuneration of the body (the resurrection of the flesh) and the remuneration of the soul, or of both together (life everlasting). Cf. *Dictae salutis* (among the works of St. Bonaventure), tit. 5, c. 3. ---

translators_notes:
**Provenance.** Latin set from the IA djvu OCR of Tomus V (`raw/doctorisseraphic05bona_djvu.txt`,
raw L63318–L63853) and checked page by page against the 450 dpi bands; **the whole apparatus is
read off the footer bands.** English translated literally and in parallel. Printed pp. 368–372,
PDF 444–448 (offset +76). Plate scouting banked and committed ahead of writing at
`manual-review/hex-c8-plate-scouting.md`.

**Span — mid-leaf at both ends, and the two ends are different shapes.** Collatio VIII's display
heading, subtitle and Summarium stand **part-way down p. 368**, below Collatio VII's close; the
Summarium runs across the page break into the head of p. 369, and **the body opens on p. 369**.
This is the `bon-hex-c4` shape, so `printed_pages` begins at 368 while **the chunk claims NONE of
p. 368's register — all seven of those notes are Collatio VII's.** It closes part-way down
**p. 372**, below which `COLLATIO IX.` opens with heading, subtitle, Summarium **and its own
two-column body** — the p. 353 shape, where the register splits.
⚠ **p. 372's running head already reads `IN HEXAËMERON COLLATIO IX.`** — the sixth attestation.

**✅ `COLLATIO VIII.` CARRIES NO APPARATUS ANCHOR.** Seven openings read; only I has one.

**★★ THREE LEAVES IN THIS WORK NOW DESTROY THE WHOLE-PAGE GUTTER DEFAULT, AND p. 372 IS BOTH
CAUSES AT ONCE.** It closes one collatio and opens the next, so full-width matter crosses the
gutter in its middle: the default is **1311 on a 2 px run**, 28 px from the truth. Two body
regions were profiled separately — Collatio VIII's ¶ 19 (rows .04–.20) gives a band 1313–1371,
and Collatio IX's body (rows .63–.77) gives 1308–1370 with a clean 4 px rule island — and the
cleaner profile, **1339**, is adopted. (353 and 368 are the other two.)

**Gutters.** 369 = **1206** · 370 = **1365** · 371 = **1195** · 372 = **1339** (body region).

**Registers, block split and anchor split — stated separately.**

| page | notes | block L / R | anchors L / R | relation |
|---|---|---|---|---|
| 368 | 7 | — | — | **all Collatio VII's; not claimed here** |
| 369 | 11 | 4 / 7 | 4 / 7 | **coincide** |
| 370 | 11 | 7 / 4 | 7 / 4 | **coincide** |
| 371 | 6 | 3 / 3 | 3 / 3 | **coincide** |
| 372 | 3 | 1 / 2 | 1 c8 / 2 c9 | splits at the work-unit |

**29 entries owned**, and **nn. 2–3 of p. 372 are forwarded to `bon-hex-c9`** (n. 2 = *Gen. 1, 8*,
anchored in its ¶ 1; n. 3 = *Vers. 7*, in its ¶ 2). ★ **Three consecutive leaves where block and
anchor coincide — the first such run in this work**, immediately after c7's four consecutive
overruns. **Neither run is a rule**; both were read leaf by leaf, and that is the only reason
either is known.

**Runovers: two, both gutter-crossing; NO page-crossing.** 370 n. 7 (*…quando vidit glo-* |
*riam eius et locutus est de eo*) and 371 n. 3 (*…Superius post quia sic esset* | *infinitas Vat.
addit ex parte ante*). **Checked negative: pp. 369, 370, 371 and 372 each open their left footer
block numbered ¹.**

**★ THE SUMMARIUM AGREES — 19 entries against 19 numbered paragraphs**, checked entry by entry,
its last reading *Ordo duodecim articulorum, 19.* Two chunks in a row now agree after c6's ran
three short.

**Page-break map.** 368 | 369 **inside the Summarium** (*…De utraque altitudine loquitur* |
*Scriptura, 5.*) · 369 | 370 at ¶ 4, mid-word (*…Et licet altitudo et profun-* | *ditas in
corporibus*) · 370 | 371 at ¶ 10, mid-word inside a list of the divine coequalities
(*…coaeterni, consub-* | *stantiales, coessentiales*) · 371 | 372 at a ¶ boundary (¶ 18 closes
*In hac fide sacrificium placet Deo.*). **All four joints read against the band.**

**Paragraph map.** 369 = ¶¶ 1–4 · 370 = ¶¶ 4–10 · 371 = ¶¶ 10–18 · 372 = ¶ 19. **1..19, no gaps.**

**Marginalia** (trimmed from the body, transcribed here in body order):
*p. 369* — Introductio. · Tres proprietates caeli. · Ob easdem proprietates fides vocatur caelum. ·
Fides habet cum lumine nubem. · Est alta, firma, speciosa. · Pars I. De altitudine fidei duplici. ·
Altitudo sublimitatis. · Altitudo profunditatis.
*p. 370* — De utraque loquitur Scriptura. · Utraque incomprehensibilis. · Duplex mysterium. ·
Visio Isaiae. · Ex duplici mysterio duplex lumen. · Duo Seraphim et duplex trisagion. · Duae
radices fidei. · Admiratio et nomen admirabile.
*p. 371* — Epilogus I. partis. · Pars II. De sex alis utriusque Seraph. · De sex alis primi
Seraph. · Tres alae in dextero sunt tres articuli. · Item, in sinistro tres. · Creatio animarum
continuatur. · Ala respondet alae. · Sex alae alterius Seraph. · Secundum descensum tres. · Item,
secundum ascensum. · In his 12 fidei articuli. · Figura in V. T.
*p. 372* — Ordo duodecim articulorum.

**Register (additions; the c1–c7 freezes stand).**
- The three properties of the heaven, which govern the whole first part: *sublime · stabile ·
  spectabile* → **"lofty · stable · worth beholding"**. *spectabile* is not "visible" — ¶ 1 glosses
  it *quantum ad claritatem* and ¶ 2 *quia multiformem ostendit claritatem*, so it is the heaven
  worth looking at, not merely the heaven that can be seen.
- The abstract triad answering them in ¶ 3: *sublimitas · stabilitas · speciositas* → "loftiness ·
  stability · **comeliness**", *speciositas* keeping the Itinerarium c2 freeze.
- ***altitudo* → "height" and *profunditas* → "depth"** throughout, even where the Douay's Romans
  11:33 gives "O the depth of the riches" for *O altitudo* — the quotation keeps the Douay, the
  exposition keeps "height", because ¶¶ 4–7 turn on the pair being two directions.
- **★ THE ETYMOLOGY OF ¶ 1 IS UNTRANSLATABLE AND IS THEREFORE GLOSSED IN PLACE, NOT SILENTLY
  DROPPED:** *caelum* from *caelando* (not *abscondendo* but *sculpendo*) is rendered with the
  Latin words in parentheses, as the corpus does with *quod est / quo est*. The apparatus supplies
  the Greek οὐρανός, which is **kept unnormalised**.
- *seraphicatio* → **"seraphication"** and *seraphicatus* → "seraphicated" — Bonaventure's coinage,
  and the whole of Part II hangs on it · *lumen inflammativum* → "inflammative light" (the note's
  variant *illuminatorium* → "illuminatory") · *trisagion* stays in the marginalia only.
- *praemiator / praemiatio / praemiantis* → "rewarder / rewarding / of him who rewards", one root ·
  *sententiantis* → "of him who passes sentence" · *venia* → "pardon".
- *superhumerale* → **"the ephod"** (the Douay's word at Exod. 28:6, which the note cites) ·
  *lapis onychinus* → "onyx" · *Symbolum* → "the Symbol" (not "the Creed"), since ¶¶ 18–19 name it
  as the Apostles' composition and the articles are counted off it.
- *Patripassianus* → "Patripassian" · *cultor Dei* → "worshipper of God" · *docibiles* →
  "taught" (John 6:45, Douay).

**⚠ ONE DEFECT FOUND AND FIXED AT THE MID-WORK GATE (2026-08-15) — and its cause is worth more
than the fix.** p. 372 n. 1's English read *Dieta salutis* where the Latin reads, and the plate
prints, **`Dictae salutis`**. The English had silently normalised Quaracchi to the work's usual
modern title — exactly the emendation the corpus forbids. Corrected to *Dictae salutis*.
★ **The cause: this was the ONE apparatus entry in collationes V–VIII transcribed from a
whole-page (⅓-scale) read rather than a magnified footer band.** Every other entry across the
four chunks came off a 1.7–2.2× band crop, and the gate's La/En digit sweep found nothing else.
**A whole-page read is for structure — layout, where the heading falls, whether a block opens
numbered. It is not good enough to transcribe an apparatus entry from.**

**Census/ledger.** One line appended to `manual-review/vol5-runover-ledger.tsv` for `bon-hex-c8`:
two gutter-crossing runovers, **zero page-crossing** (a checked negative).

**Hand-off to `bon-hex-c9`.** ⚠⚠ **p. 372's register is SHARED and nn. 2–3 ARE FORWARDED TO YOU** —
n. 2 (*Gen. 1, 8.*) and n. 3 (*Vers. 7. — Seq. locus est Ps. 32, 6; tertius Ps. 118, 89. seqq. —
Mox pro exprimitur A exprimuntur…*). **n. 1 is this chunk's and must not be re-claimed**;
`KNOWN_TOTALS` carries `372: 3` with a comment. **Verify their position and column yourself.**
`COLLATIO IX.` (*De secunda visione tractatio secunda, quae est de triplici firmitate fidei*)
opens part-way down p. 372 and **its body already runs in two columns on that leaf**; its gutter
there is **1339**, measured over that very region. Its Summarium runs to **29**.