site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 13

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

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 XIII.
#### *De tertia visione, quae est intelligentiae per Scripturam eruditae, tractatio prima, in qua agitur de Scripturae intelligentiis spiritualibus.*

### Summarium

*Introductio, 1. — Divisio primaria fit triplicis in tertia visione tractandae, scil. de Scripturae spiritualibus intelligentiis, sacramentalibus figuris, multiformibus theoriis, 2. — Pars I. De multiplicitate intelligentiarum spiritualium in genere. Intelligentiae hae comparantur congregationi aquarum ob tres rationes, 3. — De ratione prima, 4. — De secunda, 5. — De tertia, 6. — Tempore futuro Scriptura melius intelligetur, 7. — De incremento revelationis secundum Scripturam, 8. 9. — Scriptura, ut sit vox Dei et sublimis, debet esse multiformis secundum sensum, 10. — Pars II. De quatuor sensibus Scripturae in specie. Triplex manifestatio Dei in qualibet creatura; similiter triplex spiritualis intelligentia Scripturae; quatuor sensus comparantur quatuor faciebus, 11. — Liber creaturarum, propter peccatum originale quasi emortuus, rursus illuminatur per alterum librum Scripturae, 12. 13. — Explicantur figurae in Ezechiele et Apocalypsi, 14. 15. — Sensus litteralis cum 4 faciebus, 16. 17. — Obiectum allegoriae, tropologiae et anagogiae, 18. — In sensu anagogico sunt quatuor facies, 19. — Item, in allegorico, 20. — Item, in tropologico, 21. — Haec explicantur exemplo solis in Scriptura multipliciter intellecti; primo secundum anagogiam habet quatuor sensus; quod probatur locis Scripturae, 22-25. — Item, secundum allegoriam, 26-29. — Item, secundum tropologiam, 30-33.*

1. *Congregentur aquae, quae sub caelo sunt, in locum unum, et appareat arida. Et factum est ita. Et vocavit Deus aridam terram congregationesque aquarum appellavit maria. Et vidit Deus, quod esset bonum. Et ait: germinet terra herbam virentem et facientem semen, et lignum pomife-*

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*rum, faciens fructum iuxta genus suum, cuius semen in semetipso sit super terram*[^p388-1] etc. Haec est tertia visio, intelligentiae per Scripturam eruditae, quae intelligitur in opere tertiae diei. Et sicut in operibus dierum est additio secundae ad primam et tertiae ad utramque; sic ex prima et secunda visione oritur tertia; et ista visio est nobilior et maior praecedentibus. Et licet videatur inconveniens adaptatio et correspondentia cum opere tertiae diei, pro eo quod terra est infimum elementorum, Scriptura autem est sublimissima; optime tamen assignatur: quia quidquid caelum continet in quadam excellentia, terra tenet vel suscipit vel habet in quadam vivacitate. Unde suscipit caeli influentias et facit pulcherrimas pullulationes[^p388-2].

2. Consistit autem haec visio circa tria, scilicet circa *spirituales intelligentias* sensuum sive sensus, circa *sacramentales figuras*, circa *multiformes theorias* inde elicitas. Ad haec tria omnis Scriptura reducitur. — Primae dantur intelligi per *congregationes aquarum*, scilicet spirituales intelligentiae; secundae, scilicet sacramentales figurae, per pullulationes terrae, ibi: *Germinet terra herbam virentem;* tertiae, scilicet multiformes theoriae, intelliguntur per semina, ibi: *Cuius semen sit in semetipso* etc. — Quis potest scire infinitatem seminum, cum tamen in uno sint silvae silvarum et postea infinita semina[^p388-3]? Sic ex Scripturis elici possunt infinitae theoriae, quas nullus potest comprehendere nisi solus Deus. Sicut enim ex plantis nova semina; sic ex Scripturis novae theoriae et novi sensus, et ideo Scriptura sacra distinguitur. Unde sicut si una gutta de mari extrahatur; sic sunt omnes theoriae, quae eliciuntur, respectu illarum quae possunt elici.

3. Primo igitur dicendum est de *intelligentiis spiritualibus* et postea de *signis* et postea de *theoriis*; quia signa nil valent, nisi res intelligantur. Sic etiam primo congregavit aquas, deinde produxit arbores, deinde semina. — De congregatione dicit Psalmus[^p388-4]: *Congregans sicut in utre aquas maris.* In *utre* congregavit aquas maris, quando in corio Scripturae congregavit universitatem intelligentiarum spiritualium. — Assimilantur autem intelligentiae aquis congregatis in utre propter tres rationes: scilicet propter ipsam spiritualium intelligentiarum *primitivam originationem*, propter intelligentiarum spiritualium *profundissimam altitudinem*, propter intelligentiarum spiritualium *profluentissimam multiformitatem*.

4. De primo in Ecclesiaste[^p388-5]: *Omnia flumina intrant in mare, et mare non redundat; ad locum, unde exeunt, flumina revertuntur, ut iterum fluant;* sic omnes intelligentiae spirituales a Scriptura divina. Intelligentiae spirituales dicuntur *flumina* — et etiam viri intelligentes spiritualiter — quia originem habent a Scriptura et per Scripturam confirmantur, et per illas aliae intelligentiae habentur; unde in Psalmo[^p388-6]: *Elevaverunt flumina, Domine, elevaverunt flumina vocem suam. Elevaverunt flumina fluctus suos a vocibus aquarum multarum.* Quare? *Quia mirabiles elationes maris.* Quare? *Quia mirabilis in altis Dominus,* vox Dei debuit esse magna.

5. Secunda ratio, propter *profundissimam altitudinem*; in Psalmo[^p388-7]: *Qui descendunt mare in navibus, facientes operationem in aquis multis.* Ille descendit cum navibus in mare, qui cum spiritu summae reverentiae accedit ad exponendum Scripturas. *Cum navibus* descendit qui habet manuductionem lignum crucis; quia qui sine isto ligno vult intrare mare Scripturae submergitur, in maximos errores cadens; nisi enim sit Petrus, demergitur. Unde, *alta profunditas; quis inveniet eam*[^p388-8]? Sapientia gloriatur, quae *profundum abyssi penetravit* et vidit mirabilia Dei in profundo; Ecclesiastici vigesimo quarto: *Ego in altissimis habitavi, et thronus meus in columna nubis. Gyrum caeli circuivi sola et profundum abyssi penetravi, in fluctibus maris ambulavi.* Haec dicit Sapientia incarnata: *Ego in altissimis habitavi,* in creatione; *thronus meus in columna nubis,* in incarnatione; *in fluctibus maris ambulavi,* in passione; *profundum abyssi penetravi,* in penetratione Scripturarum, quia *aperuit illis sensum* post resurrectionem, ut intelligerent Scripturas. Propter fidem crucis Petrus super mare ambulavit.

6. Tertia ratio est propter *profluentissimam multiformitatem*. Multiplex enim profluentia est ab aquis nubium, a fluminibus, a fontibus, et omnia sunt a mari. — Si quaeris: quomodo? Per varios meatus et per varios motus; sic respondet nubes, sic fluvius, sic fons; Isaias[^p388-9]: *Repleta est terra*

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*scientia Domini, sicut aquae maris operientes.* Et praecedit illud: *Non nocebunt et non occident in universo monte sancto meo.*

7. Et hoc potissime refertur ad tempus novi testamenti, quando Scriptura manifestata est, et maxime in fine, quando Scripturae intelligentur, quae modo non intelliguntur. Tunc erit *mons*, scilicet Ecclesia contemplativa; et tunc *non nocebunt*, quando fugient monstra haeresum sapientiae usura. Sed hodie mons Sion propter *vulpes* disperiit[^p389-1], id est propter expositores versipelles et foetidos.

8. De isto tertio Esther[^p389-2]: *Fons parvus crevit in fluvium maximum et in lucem solemque conversus est et in aquas plurimas redundavit.* Scriptura fuit *fons parvus* in Legis datione, quia parvus est liber praeceptorum Legis; sed post crevit *in fluvium* maximum in libro Iosue, Iudicum, Regum, Esdrae, Iudith, Tobiae, Esther, Machabaeorum. Et post conversus est *in lucem*, scilicet Prophetarum; nam prophetia lux est; et post *in solem*, scilicet in Evangelio; et multae intelligentiae elicitae sunt, et sic *in aquas plurimas redundavit*.

9. Istam multiformitatem clarius vidit Ezechiel[^p389-3], qui vidit *in medio* similitudinem quatuor animalium; et primum animal habebat faciem *hominis*; secundum, faciem *leonis*; tertium, faciem *bovis*; et quartum, faciem *aquilae*; et unumquodque quatuor facies habebat. Et post apparuit *rota in medio rotae*; et postea dicit, quod aspectus rotarum et opus quasi *visio maris*, et quod *rota erat in rota*. Et postea dicit, se audivisse *sonum alarum quasi sonum aquarum multarum et quasi sonum sublimis Dei*. Per *quatuor animalia* secundum omnes intelliguntur scriptores Scripturae sacrae, maxime Prophetae et Evangelistae. Secundum Gregorium[^p389-4] per *rotas duas* habentes *quatuor facies* intelligitur Scriptura habens vetus et novum testamentum; et *quatuor facies* sunt quatuor intelligentiae principales, scilicet litteralis, allegorica, moralis, anagogica. Aspectus autem quasi *visio maris*, propter profunditatem mysteriorum spiritualium; et *volatus audiuntur*, quando mentes excitantur; et fit *sonus sublimis Dei*, quia omnia sunt a Deo; unde in Apocalypsi[^p389-5]: *Et vox, quam audivi, sicut vox aquarum multarum*, propter multitudinem intelligentiarum; *vox citharoedorum*, propter concordantiam illarum intelligentiarum, quia miro modo concordant, et mira est harmonia.

10. Habet autem Scriptura multos intellectus, quia talis debet esse vox Dei, ut sit *sublimis*. Ceterae scientiae sunt contentae sub uno sensu, sed in hac est multiformis, et in hac significant *voces* et *res*; in aliis autem solae *voces*[^p389-6], quia unaquaeque doctrina determinatur per signa sibi convenientia; unde litterae et voces, quarum principia litterae, sunt signa intellectuum; et quia intellectus proportionati et terminati sunt, ideo et voces, ut nomine semel posito non sit utendum aequivoce. — Deus autem causa est et *animarum* et *vocum* formatarum ab anima et *rerum*, quarum sunt voces.

11. Ideo primus sensus *litteralis*; deinde, quia *res* significant, sunt tres sensus. Deus enim manifestat se in qualibet creatura tripliciter: secundum *substantiam, virtutem* et *operationem*. Et omnis creatura repraesentat Deum, qui est Trinitas, et qualiter pervenitur ad eum[^p389-7]. Et quia per fidem, spem et caritatem pervenitur ad Deum; ideo omnis creatura insinuat, quid *credendum*, quid *exspectandum*, quid *operandum*. Et secundum hoc est triplex intelligentia spiritualis: *allegoria*, quid credendum; *anagogia*, quid exspectandum; *tropologia*, quid operandum, quia caritas facit operari. — Intelligentia *litteralis* est quasi facies *naturalis*, scilicet *hominis*; aliae sunt facies *mysticae*: per *leonem*, qui habet magnificentiam, *allegoria*, sive quid credendum; per faciem *bovis*, qui trahit aratrum et sulcat terram ad fructificandum, *tropologia* sive moralis; per *aquilam*, quae in altum volat, *anagogia*. — Prima facies, scilicet litteralis, *aperta* est; secunda, magnificentia alte *elevata*; tertia, tropologia est *fructuosa*; quarta quasi irreverberatis oculis *solem intuetur*. — Hae quatuor sunt quasi *visio maris* propter spiritualium intelligentiarum *primitivam originationem, profundissimam altitudinem* et *profluentissimam multiformitatem*. Unde sicut sunt tres personae in una essentia, sic tres intelligentiae in una superficie litterae[^p389-8].

12. Notandum autem, quod mundus, etsi servit homini quantum ad *corpus*, potissime tamen quan-

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tum ad *animam*; et si servit quantum ad *vitam*, potissime quantum ad *sapientiam*. Certum est, quod homo stans habebat cognitionem rerum creatarum et per illarum repraesentationem ferebatur in Deum ad ipsum laudandum, venerandum, amandum; et ad hoc sunt creaturae et sic reducuntur in Deum. Cadente autem homine, cum amisisset cognitionem, non erat qui reduceret eas in Deum. Unde iste liber, scilicet mundus, quasi emortuus et deletus erat; necessarius autem fuit alius liber, per quem iste illuminaretur, ut acciperet metaphoras rerum. Hic autem liber est Scripturae, qui ponit similitudines, proprietates et metaphoras rerum in libro mundi scriptarum. Liber ergo Scripturae reparativus est totius mundi ad Deum cognoscendum, laudandum, amandum. Unde si quaeras, quid tibi valet serpens, vel de quo tibi servit? Plus valet tibi quam totus mundus, quia docet te prudentiam, sicut formica sapientiam; Salomon[^p390-1]: *Vade ad formicam, o piger, et disce sapientiam;* item, in Matthaeo: *Estote prudentes sicut serpentes.*

13. Hae quatuor intelligentiae sunt quatuor *flumina*[^p390-2] *maris* Scripturae, a quo *derivantur* vel oriuntur et *revertuntur*. Unde sacra Scriptura est *illuminativa* omnium et *reductiva* in Deum, sicut primo fuit creatura.

14. Sed quomodo habet quatuor *facies* quaelibet intelligentia dicta, quia dicitur, quod unumquodque animal *quatuor facies* habebat[^p390-3]? Interrogemus *amicum sponsi*, scilicet Ioannem — et dixit hic: iste est istius ordinis specialiter — et dicit in Apocalypsi, quod quatuor animalia erant circa thronum Dei, et quod animal primum habebat faciem *leonis*; secundum, faciem *bovis*; tertium, faciem *hominis*, quartum, faciem *aquilae*; et non dicit, quod unumquodque haberet quatuor facies; Ezechiel autem dicit, quod animalia *ibant*, et iste, quod *stabant*; Ezechiel dicit, quod animal primum habebat faciem *hominis*; iste, quod faciem *leonis*; item, iste dicit, quod clamabant *sanctus*; ille nihil horum exprimit, nisi quod dabant voces. Unde Ioannes videtur comprehendere visionem Isaiae[^p390-4] et Ezechielis.

15. Ad hoc notandum, quod Ezechiel intendit describere intelligentias istas per ordinem *principalem*; ideo incipit a naturali facie *hominis*, quae significat intellectum *litteralem*. Ioannes autem intendit describere quatuor intelligentias *non principales* secundum quatuor facies, quae sunt quatuor intelligentiae, scilicet *litteralis*, vel *allegorica*, vel *tropologica*, vel *anagogica*, cuiuslibet quatuor.

16. Omnis doctrina *veteris* testamenti aut est *legalis*, ut in Moyse; aut *historialis*, ut in libris historialibus; aut *sapientialis*, ut in libris sapientialibus; aut *prophetalis*, ut in Psalmis et in duodecim Prophetis minoribus et quatuor maioribus. — *Novi* testamenti Scriptura similiter aut est *legalis*, ut in Evangelio, ubi ponuntur praecepta; aut *historialis*, ut in Actibus Apostolorum; aut *sapientialis*, ut in Epistolis Pauli, coadiunctis canonicis; aut *prophetalis*, ut in Apocalypsi; quamquam Epistolae ponantur post Evangelia, tamen Actus Apostolorum immediate sequuntur Evangelium: *Primum quidem sermonem feci de omnibus, o Theophile, quae coepit Iesus facere et docere*[^p390-5]. — *Legalis* respondet leoni propter magnificentiam et auctoritatem; *historialis* bovi, qui trahit aratrum, propter simplicitatem, et quia terram sulcat; *sapientialis* respondet homini; *prophetalis* respondet faciei aquilae.

17. Intendit enim Scriptura reducere ad originale principium per reformationem; aut ergo describit *aeterna*, quae sunt leges et Evangelia; in Psalmo[^p390-6]: *Praeceptum posuit Dominus, quod non praeteribit;* et in Ecclesiastico: *Fundamenta aeterna supra petram solidam, et mandata Dei in corde mulieris sanctae;* haec mulier est Ecclesia. Non enim intelligendum est, quod lex transeat sive praecepta, immo melius servabuntur in *patria*. Non enim eodem modo servantur in lege veteri et nova, sed melius in nova, completius autem in patria. Deus enim vivit secundum leges, quas dedit. — Si autem Scriptura agat de *temporalibus*, aut ergo de *praeteritis*, et sic historialia; aut de *praesentibus*, et sic sapientialia; aut de *futuris*, et sic prophetalia. Sunt ergo *mandata, exempla, documenta, revelationes*. — Haec igitur prima intelligentia quatuor habet facies; si ordinemus secundum ordinem Ezechielis, tunc habetur ordo rectus *in se*; sed nos debemus secundum naturam ferre oculum ad *aeterna*, quae principalia sunt.

18. *Anagogia* autem est de *supernis*; *allegoria* est de his quae *facta* sunt; *tropologia* de his quae *fienda* sunt. *Anagogia* etiam est pars *allegoriae* secundum Hugonem[^p390-7], quae est de *credendis*.

19. In sensu ergo *anagogico* quatuor sunt facies, scilicet aeterna Dei trinitas, exemplaris sapientia, angelica sublimitas, Ecclesia triumphans. Quando

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ergo Scriptura loquitur de istis, hoc pertinet ad anagogiam.

20. In *allegorico* sensu similiter sunt quatuor facies, scilicet humanitas assumta quantum ad nativitatem et passionem, quae sunt principales allegoriae. — Secunda est mater Dei Maria, quia mira dicuntur de ipsa in Scripturis, quia in omnibus Scripturis refertur in relatione ad Filium. Et quod dicunt aliqui: quare ita pauca dicuntur de beata Virgine? nihil est; quia multa dicuntur, quia ubique de ipsa, et plus est *dici de ipsa ubique*, quam si unus tractatus fieret[^p391-1]. — Tertia est Ecclesia militans vel mater Ecclesia, quae miras laudes habet in Scriptura. — Quarta est sacra Scriptura, quae de se multa dicit, ut patet de *rotis*, patet de *mensa*, patet de *Cherubim*, qui respiciebant se mutuo, patet de *candelabro*[^p391-2].

21. In sensu *tropologico* similiter quatuor facies habet. Prima est spiritualis gratia et virtus et omnis talis influentia. — Secunda, spiritualis vita, ut *activa* et *contemplativa* et omnis modus vivendi. — Tertia, spiritualis cathedra, ut *magistralis, praelationis, pontificalis*. — Quarta, spiritualis pugna, quomodo pugnandum contra daemones, mundum et carnem.

22. Istae sunt quatuor facies quadruplicatae in quolibet sensu. — Ponamus exemplum in uno vestigio de omnibus his, in *sole* scilicet, per quem aliquando *Trinitas*, aliquando *sapientia exemplaris*, aliquando *angelica dispositio*, aliquando *Ecclesia triumphans* significatur. — De *Trinitate*, in Ecclesiastico[^p391-3]: *Sol illuminans per omnia respexit, et gloria Domini plenum est opus eius.* Sol habet *substantiam, splendorem, calorem;* sic Deus habet principium *originans*, Patrem; *splendorem*, Filium; *calorem*, Spiritum sanctum; et tamen est idem sol in *caelo* quantum ad substantiam, idem in *oculo* quantum ad lumen, idem in *corpore* quantum ad calorem. — Sic persuadebatur cuidam caeco, qui aliquando viderat solem et stabat ad solem, et non poterat intelligere de Deo trinitatem.

23. De secunda anagogia, id est de *exemplari sapientia*, Sapientiae septimo[^p391-4]: *Est enim speciosior sole et super omnem dispositionem stellarum luci comparata invenitur prior.* Est enim speciosa sapientia, quia lux, sed speciosior sole, quia sol intra se radium suum generare non potest; sol autem aeternus intra se radium generat pulcherrimum. Quidam autem fatuus dixit, quod sol erat radius solis. Dicunt autem quidam astrologi[^p391-5], quod omnes stellae, ut luna, recipiunt lumen suum a sole. Sed veritatem istius quaestionis nullus scit; verumtamen tam stellae quam luna aliquod lumen habent; et stellae quidem non sic obumbrantur, ut luna, quia hoc habet luna per vicinitatem ad nos et motum suum. Sic in omnia influit aeterna sapientia. Ecclesiastis undecimo[^p391-6]: *Dulce lumen et delectabile est oculis videre solem.*

24. Tertia anagogia, quia per solem intelligitur *angelica sublimitas*. In Ecclesiastico[^p391-7]: *Tripliciter sol exurens montes, radios igneos exsufflans et refulgens radiis suis obcaecat oculos;* quia radius divinus unus et idem, triformiter susceptus, tres hierarchias facit.

25. Quarta anagogia est de *Ecclesia triumphante*, quae etiam intelligitur per solem; Habacuc[^p391-8]: *Sol et luna steterunt in habitaculo suo*, quando anima et corpus glorificantur; et tunc *vadunt in luce sagittarum multarum*, propter subitas operationes suas in virtute Dei fulgida et subita.

26. In *allegoria* similiter per *solem* intelligitur *Christus: Oritur sol et occidit*[^p391-9]; oritur in *nativitate*, occidit in *morte; gyrat per meridiem*, in *ascensione; flectitur ad aquilonem*, in *iudicio*. — De primo, Malachias: *Orietur vobis timentibus nomen meum sol iustitiae, et sanitas in pennis eius.* — De secundo dicitur: *Occidet eis sol in meridie.* In meridie sol occidit Iudaeis. Quando Christus fuit in maiori sua virtute, scilicet post resurrectionem et ascensionem; Iudaei fuerunt excaecati. — De iudicio dicit Iacobus: *Exortus est sol cum ardore, et cecidit flos, et foenum aruit.*

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27. Secunda allegoria de beata Maria Virgine; dicitur in Psalmo[^p392-1]: *In sole posuit tabernaculum suum;* unde est *pulcra ut luna, electa ut sol, terribilis ut castrorum acies ordinata.* Unde est vas luminis susceptivum, sicut *sol vas admirabile, opus Excelsi, in firmamento caeli resplendens.*

28. Tertia allegoria de *Ecclesia*; in Ecclesiastico[^p392-2]: *Sicut sol oriens in mundo in altissimis Dei, sic mulieris bonae species in ornamentum domus eius.* Haec *mulier* vel *domus* est Ecclesia: *mulier*, quia activa; *domus* Dei, quia contemplativa. Mulier enim ista est Martha, quae Christum recipit et circa multa occupatur.

29. Quarta allegoria est de *sacra Scriptura*, de qua in Genesi[^p392-3]: *Fecit Deus duo luminaria magna: luminare minus, ut praeesset nocti*, scilicet vetus testamentum, *et luminare maius, ut praeesset diei*, scilicet novum testamentum. Sicut luna lumen habet a sole, sic vetus testamentum a novo. Quando ergo sol stat in oriente, et luna opposita sibi in occidente — Iosue: *Sol*, inquit, *contra Gabaon ne movearis, et luna contra vallem Aialon* — tunc vetus testamentum illuminatur; aliter lucere non potest nisi per novum.

30. In *tropologico* intellectu *solis* similiter quatuor facies. Primo, *Spiritus sancti gratia;* Esther[^p392-4]: *Lux et sol ortus est, et humiles exaltati sunt*, scilicet quando Deus per gratiam habitat in nobis. Unde sicut sol continue illuminat, sic anima continue debet recipere illuminationes a gratia Spiritus sancti.

31. Secundo per *solem* intelligitur *spiritualis vita*. Unde in Ecclesiastico[^p392-5]: *Homo sanctus in sapientia manet sicut sol; nam stultus sicut luna mutatur;* sicut sol vadit directe per eclipticam nec retrogradus nec stationarius est.

32. Tertio intelligitur *spiritualis cathedra* sive *doctrinae*, sive *praelationis*, sive *iudicii*. Unde in Psalmo[^p392-6]: *Thronus eius sicut sol in conspectu meo, et sicut luna perfecta in aeternum.* Praelatus est *sol* quantum ad documenta veritatis, *luna* quantum ad exemplar virtutis; vel *sol* sapientiae, *luna* scientiae; vel *sol*, in quantum iudicat, *luna*, in quantum miseretur.

33. Quarto per *solem* intelligitur *spiritualis pugna*. De quo[^p392-7]: *Sol obscurabitur, et luna non dabit lumen suum.* Quando pugna erit inter Christum et antichristum, inter doctrinam veritatis et falsitatis; tunc *sol fiet sicut saccus cilicinus*, et aliquis doctor veritatis vel praelatus secundum veritatem obscurabitur per errores; alii autem stabunt fortissimi, etsi videantur obscurari quantum ad reputationem. — Hae sunt *quatuor facies animalium* et *duodecim lumina*, ad quae reducuntur omnia, quae in Scriptura continentur.

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english:
### Collation XIII.
#### *On the third vision, which is that of the understanding instructed through Scripture: the first treatment, in which the spiritual understandings of Scripture are treated.*

### Summarium

*Introduction, 1. — The primary division is made of the threefold matter to be treated in the third vision, namely of the spiritual understandings of Scripture, its sacramental figures, its manifold theories, 2. — Part I. On the multiplicity of the spiritual understandings in general. These understandings are compared to the gathering of the waters for three reasons, 3. — On the first reason, 4. — On the second, 5. — On the third, 6. — In time to come Scripture will be better understood, 7. — On the increase of revelation according to Scripture, 8. 9. — Scripture, that it may be the voice of God and sublime, must be manifold in sense, 10. — Part II. On the four senses of Scripture in particular. A threefold manifestation of God in every creature; likewise a threefold spiritual understanding of Scripture; the four senses are compared to four faces, 11. — The book of creatures, as good as dead through original sin, is illumined again through the other book, that of Scripture, 12. 13. — The figures in Ezekiel and in the Apocalypse are explained, 14. 15. — The literal sense with its 4 faces, 16. 17. — The object of allegory, tropology and anagogy, 18. — In the anagogic sense there are four faces, 19. — Likewise, in the allegoric, 20. — Likewise, in the tropologic, 21. — These are explained by the example of the sun as understood in Scripture in many ways; first, according to anagogy it has four senses, which is proved from passages of Scripture, 22-25. — Likewise, according to allegory, 26-29. — Likewise, according to tropology, 30-33.*

1. *Let the waters that are under the heaven be gathered together into one place, and let the dry land appear. And it was so done. And God called the dry land Earth, and the gathering together of the waters he called Seas. And God saw that it was good. And he said: let the earth bring forth the green herb, and such as may seed, and the fruit-*

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*bearing tree, yielding fruit after its kind, whose seed is in itself upon the earth*[^p388-1] etc. This is the third vision, that of the understanding instructed through Scripture, which is understood in the work of the third day. And as in the works of the days there is an addition of the second to the first and of the third to both; so from the first and the second vision the third arises; and that vision is nobler and greater than the preceding ones. And although the adaptation and correspondence with the work of the third day may seem unfitting, on the ground that earth is the lowest of the elements while Scripture is the most sublime, it is nevertheless most fittingly assigned: because whatever heaven contains in a certain excellence, earth holds or receives or has in a certain liveliness. Whence it receives the influences of heaven and makes the most beautiful sproutings[^p388-2].

2. Now this vision consists in three things, namely in the *spiritual understandings* of the senses or the senses themselves, in the *sacramental figures*, in the *manifold theories* drawn from them. To these three all Scripture is reduced. — The first are given to be understood through the *gatherings of the waters*, namely the spiritual understandings; the second, namely the sacramental figures, through the sproutings of the earth, there: *Let the earth bring forth the green herb;* the third, namely the manifold theories, are understood through the seeds, there: *Whose seed is in itself* etc. — Who can know the infinity of seeds, since in one there are forests of forests and thereafter infinite seeds[^p388-3]? So from the Scriptures infinite theories can be drawn, which none can comprehend save God alone. For as from plants new seeds, so from the Scriptures new theories and new senses, and therefore sacred Scripture is distinguished. Whence, as if one drop were drawn out of the sea, so are all the theories that are drawn out with respect to those that can be drawn.

3. First therefore it must be said of the *spiritual understandings*, and afterwards of the *signs*, and afterwards of the *theories*; because signs avail nothing unless the things be understood. So too he first gathered the waters, then produced trees, then seeds. — Of the gathering the Psalm says[^p388-4]: *Gathering together the waters of the sea, as in a vessel.* In a *vessel* he gathered the waters of the sea, when in the hide of Scripture he gathered the whole array of the spiritual understandings. — Now the understandings are likened to waters gathered in a vessel for three reasons: namely on account of the spiritual understandings' own *primal origination*, on account of the spiritual understandings' *most profound loftiness*, on account of the spiritual understandings' *most out-flowing manifoldness*.

4. Of the first, in Ecclesiastes[^p388-5]: *All the rivers run into the sea, yet the sea doth not overflow; unto the place from whence the rivers come, they return, that they may flow again;* so all the spiritual understandings from divine Scripture. The spiritual understandings are called *rivers* — and so also are men who understand spiritually — because they have their origin from Scripture and are confirmed through Scripture, and through them other understandings are had; whence in the Psalm[^p388-6]: *The floods have lifted up, O Lord, the floods have lifted up their voice. The floods have lifted up their waves, with the noise of many waters.* Why? *Because wonderful are the surges of the sea.* Why? *Because wonderful is the Lord on high;* the voice of God had to be great.

5. The second reason, on account of its *most profound loftiness*; in the Psalm[^p388-7]: *They that go down to the sea in ships, doing business in the great waters.* He goes down with ships into the sea who approaches the exposition of the Scriptures with a spirit of the highest reverence. He goes down *with ships* who has the wood of the cross for his guidance; because he who wishes to enter the sea of Scripture without that wood is drowned, falling into the greatest errors; for unless he be Peter, he sinks. Whence, *a great depth; who shall find it out*[^p388-8]? Wisdom glories, who *pierced the depth of the abyss* and saw the wonders of God in the deep; Ecclesiasticus the twenty-fourth: *I dwelt in the highest places, and my throne is in a pillar of a cloud. I alone have compassed the circuit of heaven and have pierced into the bottom of the deep, and have walked in the waves of the sea.* This says Wisdom incarnate: *I dwelt in the highest places*, in creation; *my throne is in a pillar of a cloud*, in the incarnation; *I have walked in the waves of the sea*, in the passion; *I have pierced into the bottom of the deep*, in the penetration of the Scriptures, since *he opened their understanding* after the resurrection, that they might understand the Scriptures. On account of faith in the cross Peter walked upon the sea.

6. The third reason is on account of its *most out-flowing manifoldness*. For manifold is the out-flowing from the waters of the clouds, from the rivers, from the springs, and all are from the sea. — If you ask: in what way? Through various channels and through various motions; so answers the cloud, so the river, so the spring; Isaiah[^p388-9]: *The earth is filled*

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*with the knowledge of the Lord, as the covering waters of the sea.* And that goes before it: *They shall not hurt nor shall they kill in all my holy mountain.*

7. And this refers chiefly to the time of the New Testament, when Scripture was made manifest, and most of all at the end, when the Scriptures shall be understood which now are not understood. Then there will be the *mountain*, namely the contemplative Church; and then *they shall not hurt*, when the monsters of heresies shall flee at the wearing of wisdom. But today mount Sion is laid waste because of the *foxes*[^p389-1], that is, because of expositors crafty and foul.

8. Of this third, Esther[^p389-2]: *A little fountain grew into a very great river and was turned into light and into the sun, and it abounded into many waters.* Scripture was a *little fountain* in the giving of the Law, since the book of the precepts of the Law is little; but afterwards it grew *into* a very great *river* in the book of Joshua, of Judges, of Kings, of Esdras, of Judith, of Tobias, of Esther, of the Machabees. And afterwards it was turned *into light*, namely of the Prophets; for prophecy is light; and afterwards *into the sun*, namely in the Gospel; and many understandings were drawn forth, and thus *it abounded into many waters*.

9. This manifoldness Ezekiel saw more clearly[^p389-3], who saw *in the midst* the likeness of four living creatures; and the first creature had the face of a *man*; the second, the face of a *lion*; the third, the face of an *ox*; and the fourth, the face of an *eagle*; and each one had four faces. And afterwards there appeared a *wheel in the midst of a wheel*; and afterwards he says that the appearance of the wheels and their work was as *the vision of the sea*, and that *a wheel was within a wheel*. And afterwards he says that he heard *the sound of the wings as the sound of many waters and as the sound of the sublime God*. By the *four living creatures* all understand the writers of sacred Scripture, and chiefly the Prophets and the Evangelists. According to Gregory[^p389-4], by the *two wheels* having *four faces* is understood Scripture as having the Old and the New Testament; and the *four faces* are the four principal understandings, namely the literal, the allegoric, the moral, the anagogic. But the appearance is as *the vision of the sea*, on account of the depth of the spiritual mysteries; and *the flights are heard*, when minds are stirred up; and there comes to be *the sound of the sublime God*, since all things are from God; whence in the Apocalypse[^p389-5]: *And the voice which I heard was as the voice of many waters*, on account of the multitude of the understandings; *the voice of harpers*, on account of the concord of those understandings, since in a wonderful way they agree, and wonderful is the harmony.

10. Now Scripture has many understandings, since such must be the voice of God, that it be *sublime*. The other sciences are content under one sense, but in this one it is manifold, and in this one both *words* and *things* signify; in the others, however, only *words*[^p389-6], since every teaching is determined through the signs proper to it; whence letters and words, of which letters are the elements, are the signs of understandings; and since understandings are proportioned and bounded, so also are words, so that a name once imposed is not to be used equivocally. — But God is the cause both of *souls* and of the *words* formed by the soul and of the *things* of which the words are.

11. Therefore the first sense is the *literal*; then, because *things* signify, there are three senses. For God manifests himself in every creature in three ways: according to *substance, power* and *operation*. And every creature represents God, who is Trinity, and in what manner one comes to him[^p389-7]. And because it is through faith, hope and charity that one comes to God, therefore every creature intimates what is to be *believed*, what is to be *hoped for*, what is to be *done*. And according to this the spiritual understanding is threefold: *allegory*, what is to be believed; *anagogy*, what is to be hoped for; *tropology*, what is to be done, since charity makes one act. — The *literal* understanding is as it were the *natural* face, namely that of the *man*; the others are *mystical* faces: through the *lion*, which has magnificence, *allegory*, or what is to be believed; through the face of the *ox*, which draws the plough and furrows the earth for fruit-bearing, *tropology* or the moral sense; through the *eagle*, which flies on high, *anagogy*. — The first face, namely the literal, is *open*; the second, magnificence, is *lifted up on high*; the third, tropology, is *fruitful*; the fourth as it were *gazes upon the sun* with unblinking eyes. — These four are as it were *the vision of the sea* on account of the spiritual understandings' *primal origination, most profound loftiness* and *most out-flowing manifoldness*. Whence, as there are three persons in one essence, so there are three understandings in one surface of the letter[^p389-8].

12. But it is to be noted that the world, although it serves man as regards the *body*, serves him chiefly nevertheless as re-

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gards the *soul*; and if it serves as regards *life*, chiefly it does so as regards *wisdom*. It is certain that man, while he stood, had knowledge of created things and through their representation was borne into God, to praise him, to venerate him, to love him; and for this creatures exist, and thus are they led back into God. But when man had fallen, since he had lost that knowledge, there was none to lead them back into God. Whence that book, namely the world, was as good as dead and blotted out; and another book was needed, through which this one might be illumined, that it might receive the metaphors of things. Now this book is that of Scripture, which sets down the likenesses, properties and metaphors of things written in the book of the world. The book of Scripture, therefore, is restorative of the whole world unto knowing, praising and loving God. Whence, if you ask what a serpent is worth to you, or what it serves you for? It is worth more to you than the whole world, since it teaches you prudence, as the ant teaches wisdom; Solomon[^p390-1]: *Go to the ant, O sluggard, and learn wisdom;* likewise, in Matthew: *Be ye prudent as serpents.*

13. These four understandings are the four *rivers*[^p390-2] of the *sea* of Scripture, from which they are *derived* or arise and to which they *return*. Whence sacred Scripture is *illuminative* of all things and *reductive* into God, as the creature was at first.

14. But in what way does each said understanding have four *faces*, since it is said that each living creature had *four faces*[^p390-3]? Let us ask the *friend of the bridegroom*, namely John — and he spoke here: he is of that order in a special way — and he says in the Apocalypse that four living creatures were about the throne of God, and that the first creature had the face of a *lion*; the second, the face of an *ox*; the third, the face of a *man*; the fourth, the face of an *eagle*; and he does not say that each one had four faces; Ezekiel, however, says that the living creatures *went*, and this one, that they *stood*; Ezekiel says that the first creature had the face of a *man*; this one, that it had the face of a *lion*; likewise, this one says that they cried *holy*; the other expresses none of these things, save that they gave forth voices. Whence John seems to comprehend the vision of Isaiah[^p390-4] and of Ezekiel.

15. On this it is to be noted that Ezekiel intends to describe those understandings according to their *principal* order; therefore he begins from the natural face of the *man*, which signifies the *literal* understanding. John, however, intends to describe the four *non-principal* understandings according to the four faces, which are the four understandings, namely the *literal*, or the *allegoric*, or the *tropologic*, or the *anagogic*, four of each.

16. All the teaching of the *Old* Testament is either *legal*, as in Moses; or *historial*, as in the historial books; or *sapiential*, as in the sapiential books; or *prophetal*, as in the Psalms and in the twelve lesser Prophets and the four greater. — The Scripture of the *New* Testament likewise is either *legal*, as in the Gospel, where the precepts are set down; or *historial*, as in the Acts of the Apostles; or *sapiential*, as in the Epistles of Paul, together with the canonical ones; or *prophetal*, as in the Apocalypse; and although the Epistles are placed after the Gospels, yet the Acts of the Apostles immediately follow the Gospel: *The former treatise I made of all things, O Theophilus, which Jesus began to do and to teach*[^p390-5]. — The *legal* answers to the lion on account of magnificence and authority; the *historial* to the ox, which draws the plough, on account of simplicity, and because it furrows the earth; the *sapiential* answers to the man; the *prophetal* answers to the face of the eagle.

17. For Scripture intends to lead back to the original beginning through reformation; either therefore it describes *eternal* things, which are the laws and the Gospels; in the Psalm[^p390-6]: *The Lord hath made a decree, and it shall not pass away;* and in Ecclesiasticus: *Eternal foundations upon a solid rock, and the commandments of God in the heart of a holy woman;* this woman is the Church. For it is not to be understood that the law or the precepts pass away; rather they will be better kept in the *fatherland*. For they are not kept in the same manner under the old law and the new, but better under the new, and most completely in the fatherland. For God lives according to the laws which he gave. — But if Scripture treats of *temporal* things, either then of things *past*, and so they are historial; or of things *present*, and so sapiential; or of things *to come*, and so prophetal. There are therefore *commandments, examples, teachings, revelations*. — This first understanding therefore has four faces; if we order them according to Ezekiel's order, then the order right *in itself* is had; but we, according to our nature, must carry the eye to *eternal* things, which are the principal ones.

18. *Anagogy*, however, is of things *above; allegory* is of the things which *have been done; tropology* of the things which *are to be done*. *Anagogy* is also a part of *allegory* according to Hugh[^p390-7], which is of the things to be *believed*.

19. In the *anagogic* sense, therefore, there are four faces, namely the eternal Trinity of God, the exemplar Wisdom, the angelic sublimity, the Church triumphant. When

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therefore Scripture speaks of these, this belongs to anagogy.

20. In the *allegoric* sense likewise there are four faces, namely the humanity assumed as regards the nativity and the passion, which are the principal allegories. — The second is the mother of God, Mary, since wonderful things are said of her in the Scriptures, because in all the Scriptures she is referred to in relation to the Son. And as to what some say: why are so few things said of the blessed Virgin? — it is nothing; because many things are said, since everywhere they are of her, and it is more that *she should be spoken of everywhere* than if one treatise were made[^p391-1]. — The third is the Church militant or mother Church, which has wonderful praises in Scripture. — The fourth is sacred Scripture, which says many things of itself, as is plain of the *wheels*, plain of the *table*, plain of the *Cherubim*, who looked toward one another, plain of the *candlestick*[^p391-2].

21. In the *tropologic* sense likewise it has four faces. The first is spiritual grace and virtue and every such inflowing. — The second, the spiritual life, as *active* and *contemplative* and every manner of living. — The third, the spiritual chair, as *of the master, of prelacy, of the pontificate*. — The fourth, the spiritual battle, how one must fight against the demons, the world and the flesh.

22. These are the four faces fourfolded in every sense. — Let us set an example of all these in one vestige, namely in the *sun*, by which sometimes the *Trinity*, sometimes the *exemplar Wisdom*, sometimes the *angelic disposition*, sometimes the *Church triumphant* is signified. — Of the *Trinity*, in Ecclesiasticus[^p391-3]: *The sun, giving light, hath looked upon all things, and full of the glory of the Lord is his work.* The sun has *substance, splendour, heat;* so God has the *originating* principle, the Father; the *splendour*, the Son; the *heat*, the Holy Spirit; and yet it is the same sun in the *heaven* as regards substance, the same in the *eye* as regards light, the same in the *body* as regards heat. — Thus was a certain blind man persuaded, who had once seen the sun and was standing in the sun, and could not understand the Trinity in God.

23. Of the second anagogy, that is, of the *exemplar Wisdom*, Wisdom the seventh[^p391-4]: *For she is more comely than the sun, and above all the disposition of the stars: being compared with the light, she is found before it.* For wisdom is comely, since it is light, but more comely than the sun, since the sun cannot generate its ray within itself; but the eternal Sun generates within itself a most beautiful ray. A certain fool, however, said that the sun was the ray of the sun. Certain astrologers say[^p391-5] that all the stars, like the moon, receive their light from the sun. But the truth of that question no one knows; nevertheless both the stars and the moon have some light; and the stars indeed are not overshadowed as the moon is, because the moon has this through its nearness to us and its own motion. So the eternal Wisdom flows into all things. Ecclesiastes the eleventh[^p391-6]: *The light is sweet, and it is delightful for the eyes to see the sun.*

24. The third anagogy, since by the sun is understood the *angelic sublimity*. In Ecclesiasticus[^p391-7]: *Three times the sun, burning up the mountains, breathing out fiery vapours and shining forth with his beams, blindeth the eyes;* because the divine ray, one and the same, received in three forms, makes three hierarchies.

25. The fourth anagogy is of the *Church triumphant*, which also is understood by the sun; Habacuc[^p391-8]: *The sun and the moon stood still in their habitation*, when soul and body are glorified; and then *they go in the light of thy many arrows*, on account of their sudden operations in the shining and sudden power of God.

26. In *allegory* likewise by the *sun* is understood *Christ: The sun riseth and goeth down*[^p391-9]; he rises in the *nativity*, goes down in *death; he goeth about by the south*, in the *ascension; he turneth toward the north*, in the *judgement*. — Of the first, Malachy: *Unto you that fear my name the sun of justice shall arise, and health in his wings.* — Of the second it is said: *Their sun shall go down at midday.* At midday the sun went down for the Jews. When Christ was in his greater power, namely after the resurrection and the ascension, the Jews were blinded. — Of the judgement James says: *The sun rose with a burning heat, and the flower fell off, and the grass withered.*

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27. The second allegory is of the blessed Virgin Mary; it is said in the Psalm[^p392-1]: *He hath set his tabernacle in the sun;* whence she is *fair as the moon, chosen as the sun, terrible as an army set in array*. Whence she is a vessel receptive of light, as the sun is *an admirable vessel, the work of the Most High, shining forth in the firmament of heaven*.

28. The third allegory is of the *Church*; in Ecclesiasticus[^p392-2]: *As the sun rising in the world in the highest places of God, so is the beauty of a good wife for the ornament of her house.* This *wife* or *house* is the Church: *wife*, because active; the *house* of God, because contemplative. For this wife is Martha, who receives Christ and is busied about many things.

29. The fourth allegory is of *sacred Scripture*, of which in Genesis[^p392-3]: *God made two great lights: the lesser light to rule the night*, namely the Old Testament, *and the greater light to rule the day*, namely the New Testament. As the moon has its light from the sun, so the Old Testament from the New. When therefore the sun stands in the east, and the moon opposite to it in the west — Joshua: *Sun*, he says, *move not toward Gabaon, nor thou, moon, toward the valley of Aialon* — then the Old Testament is illumined; otherwise it cannot shine save through the New.

30. In the *tropologic* understanding of the *sun* there are likewise four faces. First, *the grace of the Holy Spirit;* Esther[^p392-4]: *Light and the sun rose up, and the humble were exalted*, namely when God dwells in us through grace. Whence, as the sun illumines continually, so the soul ought continually to receive illuminations from the grace of the Holy Spirit.

31. Second, by the *sun* is understood the *spiritual life*. Whence in Ecclesiasticus[^p392-5]: *A holy man continueth in wisdom as the sun; for a fool is changed as the moon;* as the sun goes straight along the ecliptic and is neither retrograde nor stationary.

32. Third is understood the *spiritual chair*, whether of *teaching*, or of *prelacy*, or of *judgement*. Whence in the Psalm[^p392-6]: *His throne as the sun before me, and as the moon perfect for ever.* The prelate is the *sun* as regards the teachings of truth, the *moon* as regards the exemplar of virtue; or the *sun* of wisdom, the *moon* of knowledge; or the *sun*, inasmuch as he judges, the *moon*, inasmuch as he shows mercy.

33. Fourth, by the *sun* is understood the *spiritual battle*. Of which[^p392-7]: *The sun shall be darkened, and the moon shall not give her light.* When the battle shall be between Christ and antichrist, between the teaching of truth and of falsehood; then *the sun shall become as sackcloth of hair*, and some doctor of truth or prelate according to truth shall be darkened through errors; but others shall stand most steadfast, even though they seem to be darkened as regards repute. — These are the *four faces of the living creatures* and the *twelve lights*, to which are led back all the things that are contained in Scripture.

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la: Gen. 1, 9. seqq.

en: Genesis 1:9 ff.

la: Cfr. supra Breviloq. p. II. c. 3. et 4.

en: Compare above the *Breviloquium*, part II, cc. 3 and 4.

la: August., de Vera Relig. c. 42. n. 79: « De uno quippe [semine] secundum suam naturam possunt vel segetes segetum, vel silvae silvarum... per saecula propagari ». Hanc sententiam fere iisdem verbis allegat B (cfr. tom. II. pag. 729, nota 3.). In A ad marginem citatur III. de Trin. c. 8. n. 13. seqq.; a Vat. vero V. de Gen. ad lit. c. 23. n. 44; locis his citatis eadem sententia insinuatur. — Inferius pro *distinguitur* [scil. ab aliis] A D E *diligitur*. Neutra lectio placet.

en: Augustine, *On True Religion* c. 42, n. 79: "For from one [seed], according to its own nature, there can be propagated through the ages either crops of crops or forests of forests." B alleges this sentence in almost the same words (compare tome II, page 729, note 3). In A there is cited in the margin *On the Trinity* III, c. 8, n. 13 ff.; by the Vatican edition, however, *On Genesis according to the Letter* V, c. 23, n. 44; in these cited passages the same sentence is intimated. — Below, for *distinguitur* [namely, from the others] A, D and E have *diligitur*. Neither reading pleases us.

en: Psalm 32:7.

en: Chapter 1:7.

en: Psalm 92:3 and 4.

la: Psalm. 106, 23. — Inferius respicitur Matth. 14, 29. (de Petro ambulante super mare).

en: Psalm 106:23. — Below, reference is had to Matthew 14:29 (on Peter walking upon the sea).

la: Eccle. 7, 25. — Seq. locus est Eccli. 24, 7. et 8; tertius est Luc. 24, 45: Tunc aperuit illis etc.; et respicitur Matth. 14, 29.

en: Ecclesiastes 7:25. — The following passage is Ecclesiasticus 24:7 and 8; the third is Luke 24:45: "Then he opened their understanding," and so on; and reference is had to Matthew 14:29.

la: Cap. 11, 9. — Ibid. est etiam seq. locus.

en: Chapter 11:9. — The following passage is also from the same place.

la: Respicitur Thren. 5, 18. (oratio Ierem.): Propter montem Sion, quia disperiit, vulpes ambulaverunt in eo. — Superius post *intelligentur* B prosequitur *melius, quam nunc intelligantur*. Deinde *usura* sumitur pro *usu*.

en: Reference is had to Lamentations 5:18 (the prayer of Jeremiah): "For mount Sion, because it is destroyed, foxes have walked upon it." — Above, after *intelligentur*, B continues *melius, quam nunc intelligantur*. Then *usura* is taken for *usus*.

la: Cap. 10, 6: Parvus fons, qui crevit in fluvium et in lucem etc. Cfr. Prolog. in Breviloq. § 1. in fine.

en: Chapter 10:6: "A little fountain, which grew into a river and into light," and so on. Compare the Prologue to the *Breviloquium*, § 1, at the end.

la: Cap. 1, 5. seqq.

en: Chapter 1:5 ff.

la: Libr. I. Homil. in Ezech. homil. 6. n. 12. seqq.: Quid est hoc, quod cum una rota diceretur, paulo post adiungitur *Quasi si sit rota in medio rotae*, nisi quod in testamenti veteris littera testamentum novum latuit per allegoriam? Unde et rota eadem, quae *iuxta animalia apparuit, quatuor facies* habere describitur, quia Scriptura sacra per utraque testamenta in quatuor partibus est distincta; vetus etenim testamentum in Lege et Prophetis, novum vero in Evangeliis atque Apostolorum actibus et dictis.

en: *Homilies on Ezekiel* I, homily 6, n. 12 ff.: "What is this, that when one wheel had been spoken of, a little after there is added *As if a wheel were in the midst of a wheel*, unless that in the letter of the Old Testament the New Testament lay hidden through allegory? Whence also the same wheel, which *appeared beside the living creatures*, is described as having *four faces*, because sacred Scripture through both testaments is distinguished into four parts; for the Old Testament is in the Law and the Prophets, but the New in the Gospels and in the acts and sayings of the Apostles."

la: Cap. 14, 2: Et audivi vocem de caelo tanquam vocem aquarum multarum... et vocem, quam audivi, sicut citharoedorum etc.

en: Chapter 14:2: "And I heard a voice from heaven as the noise of many waters… and the voice which I heard was as of harpers," and so on.

la: Cfr. Hug. a S. Vict., V. Erudit. didascal. c. 3. Vide etiam supra pag. 205, nota 5. — Quod litterae et voces sint signa intellectuum, insinuat Aristot. loco supra pag. 323, nota 9. citato. — De usu terminorum cfr. tom. IV. pag. 265, nota 4.

en: Compare Hugh of St Victor, *Didascalicon* V, c. 3. See also above, page 205, note 5. — That letters and words are the signs of understandings Aristotle intimates in the passage cited above, page 323, note 9. — On the use of terms compare tome IV, page 265, note 4.

la: Cfr. collat. 2. n. 22. seqq.; ibid. n. 13. seqq. agitur etiam de triplici intelligentia Scripturae; cfr. etiam Prolog. in Breviloq. § 4.

en: Compare collation 2, n. 22 ff.; in the same place, n. 13 ff., the threefold understanding of Scripture is also treated; compare also the Prologue to the *Breviloquium*, § 4.

la: Cfr. supra pag. 321, nota 6.

en: Compare above, page 321, note 6.

la: Prov. 6, 6. Post *piger* Vulgata addit *et considera vias eius*. — Seq. locus est Matth. 10, 16.

en: Proverbs 6:6. After *piger* the Vulgate adds *et considera vias eius*. — The following passage is Matthew 10:16.

la: Respicitur Gen. 2, 10. seqq., ubi de quatuor fluminibus paradisi. Eccle. 1, 7: Omnia flumina intrant in mare... ad locum, unde exeunt flumina, revertuntur etc.

en: Reference is had to Genesis 2:10 ff., where the four rivers of paradise are treated. Ecclesiastes 1:7: "All the rivers run into the sea… unto the place from whence the rivers come, they return," and so on.

la: Ezech. 1, 6: Quatuor facies uni. — In seqq. respicitur Apoc. 4, 6. seqq. — Verba inferius posita *et dixit hic* ad ipsum Bonav. referenda sunt; cfr. supra pag. 356, nota 3.

en: Ezekiel 1:6: "Four faces to one." — In what follows reference is had to Apocalypse 4:6 ff. — The words set down below, *and he spoke here*, are to be referred to Bonaventure himself; compare above, page 356, note 3.

la: Cap. 6, 1. seqq. — Ezech. 1, 5. seqq.

en: Chapter 6:1 ff. — Ezekiel 1:5 ff.

la: Act. 1, 1. — Cfr. supra Prolog. in Breviloq. § 2.

en: Acts 1:1. — Compare above the Prologue to the *Breviloquium*, § 2.

la: Psalm. 148, 6: Praeceptum posuit et non praeteribit. — Seq. locus est Eccli. 26, 24.

en: Psalm 148:6: "He hath made a decree, and it shall not pass away." — The following passage is Ecclesiasticus 26:24.

la: Libr. de Scripturis et scriptoribus sacris praenot. c. 3: Dicitur allegoria quasi *alieniloquium*, quia aliud dicitur, et aliud significatur, quae subdividitur in simplicem allegoriam et anagogen. Et est simplex allegoria, cum per visibile factum aliud invisibile factum significatur; anagoge, id est sursum ductio, cum per visibile invisibile factum declaratur.

en: *On the Sacred Scriptures and their Writers*, preliminary c. 3: "Allegory is so called as it were *other-speaking*, because one thing is said and another is signified; and it is subdivided into simple allegory and anagoge. And it is simple allegory when through a visible deed another invisible deed is signified; anagoge, that is, a leading upward, when through a visible thing an invisible deed is declared."

la: Cfr. S. Thom. episc. Concio 2. de Nat. B. M. V. (in festo B. M. V. de Bono Consilio, III. Noct.). — Paulo inferius pro *miras* B D E *varias*.

en: Compare St Thomas the bishop, Sermon 2 on the Nativity of the Blessed Virgin Mary (on the feast of Our Lady of Good Counsel, third Nocturn). — A little below, for *miras* B, D and E have *varias*.

la: Ezech. 1, 16. (de rotis; cfr. supra n. 9.). — Prov. 9, 1. seq.: « Sapientia... et proposuit mensam suam ». Gregor., XXXIII. Moral. c. 16. n. 32, hunc locum explicans dicit: *Mensam* quoque proposuit [Ecclesia], quia Scripturae sacrae nobis pabula aperiendo praeparavit. Cfr. ibid. XVII. c. 29. n. 43. et Glossa *ordinaria* in Ps. 68, 23. — Exod. 25, 20, ubi de duobus Cherubim, qui secundum August., Qq. in Exod. q. 105, et Bedam, I. de Tabernaculo etc. c. 5, significant duo testamenta. Cfr. supra collat. 3. n. 11. — Exod. 25, 31, cuius expositionem vide in Beda, loc. cit. c. 8.

en: Ezekiel 1:16 (on the wheels; compare above, n. 9). — Proverbs 9:1 f.: "Wisdom… and hath set forth her table." Gregory, *Morals* XXXIII, c. 16, n. 32, explaining this passage, says: "She set forth a *table* too [the Church], because by opening to us the pastures of sacred Scripture she made ready." Compare ibid. XVII, c. 29, n. 43, and the *Ordinary Gloss* on Psalm 68:23. — Exodus 25:20, where the two Cherubim are treated, which according to Augustine, *Questions on Exodus* q. 105, and Bede, *On the Tabernacle* etc. I, c. 5, signify the two testaments. Compare above, collation 3, n. 11. — Exodus 25:31, the exposition of which see in Bede, in the place cited, c. 8.

en: Chapter 42:16.

la: Vers. 29.

en: Verse 29.

la: Pro hac sententia a B. Alberto, in II. de Caelo et mundo tr. 3. c. 6. et in II. de Generat. et corrupt. tr. 3. c. 5, allegantur Aristoteles, Avicenna, Ptolemaeus et Messalach (in secundo loco cit. nominatur Megelaphus). In primo loco cit. vocat contrariam opinionem *communem* et *vulgarem*. — Paulo superius pro *fatuus* A ponit *Anastasius*, et pro *quod sol erat radius solis* E substituit *quod similis* (D et, ut videtur, etiam A *simillimus*) *erat radio solis*.

en: For this opinion there are alleged by Blessed Albert, *On the Heaven and the World* II, tr. 3, c. 6, and *On Generation and Corruption* II, tr. 3, c. 5, Aristotle, Avicenna, Ptolemy and Messalach (in the second place cited he is named Megelaphus). In the first place cited he calls the contrary opinion *common* and *vulgar*. — A little above, for *fatuus* A puts *Anastasius*, and for *quod sol erat radius solis* E substitutes *quod similis* (D, and as it seems also A, *simillimus*) *erat radio solis*.

la: Vers. 7.

en: Verse 7.

la: Cap. 43, 4. — De triplici hierarchia, scil. superiore, media et infima, cfr. tom. II. pag. 240, nota 1.

en: Chapter 43:4. — On the threefold hierarchy, namely the higher, the middle and the lowest, compare tome II, page 240, note 1.

la: Cap. 3, 11. Ibid.: In luce sagittarum tuarum, ibunt in splendore fulgurantis hastae tuae.

en: Chapter 3:11. In the same place: "In the light of thy arrows, they shall go in the brightness of thy glittering spear."

la: Eccle. 1, 5. et 6. — Subinde allegantur Malach. 4, 2; Amos 8, 9: Occidet sol in meridie; Iac. 1, 11: Exortus est enim sol cum ardore et arefecit foenum, et flos eius decidit.

en: Ecclesiastes 1:5 and 6. — Thereupon are alleged Malachy 4:2; Amos 8:9: "The sun shall go down at midday"; James 1:11: "For the sun rose with a burning heat and parched the grass, and the flower thereof fell off."

la: Psalm. 18, 6. — Seq. locus est Cant. 6, 9; tertius Eccli. 43, 2: Sol in aspectu annuntians in exitu, vas etc.; et v. 9: Vas castrorum in excelsis, in firmamento caeli resplendens gloriose.

en: Psalm 18:6. — The following passage is Canticles 6:9; the third is Ecclesiasticus 43:2: "The sun, when he appeareth, announcing at his going forth, a vessel," and so on; and v. 9: "The vessel of the camps on high, in the firmament of heaven shining forth gloriously."

la: Cap. 26, 21: Sicut sol oriens mundo etc. — Subinde respicitur Luc. 10, 38. seqq. (de Martha).

en: Chapter 26:21: "As the sun when it riseth to the world," and so on. — Thereupon reference is had to Luke 10:38 ff. (on Martha).

la: Cap. 1, 16. — Seq. locus est Ios. 10, 12.

en: Chapter 1:16. — The following passage is Joshua 10:12.

en: Chapter 11:11.

en: Chapter 27:12.

la: Math. 24, 29. — Subinde respicitur Apoc. 6, 12: Et sol factus est niger tanquam saccus cilicinus.

en: Matthew 24:29. — Thereupon reference is had to Apocalypse 6:12: "And the sun became black as sackcloth of hair." ---

translators_notes:
**Provenance.** Printed pp. 387–392 (PDF 463–468), raw L66161–66936. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer
bands. Plate scouting banked ahead of writing at `manual-review/hex-c13-plate-scouting.md`.

**Span, both ends fixed positively.** Collatio XIII **opens part-way down p. 387**, below Collatio
XII's ¶ 17, with a full-measure heading, subtitle and Summarium, after which ¶ 1 resumes in two
columns near the foot of that leaf. It **closes part-way down p. 392** at *…ad quae reducuntur
omnia, quae in Scriptura continentur.* — fixed from **Collatio XIV's own full-measure heading on
that same leaf**. ⚠ p. 387's running head already read `COLLATIO XIII.` while Collatio XII still
filled the upper third of the page; it was not used.

**Heading.** `COLLATIO XIII.` carries **no apparatus anchor**. Thirteenth opening read; only
Collatio I has one.

**Paragraph count.** 33 numbered ¶¶, 1..33, no gaps, identical in both languages, and **the
Summarium's last reference is `30-33`** — exact agreement, the fifth chunk running.
★ **The closing epilogue here is NOT a separate unnumbered paragraph, as it was in c11.** The
marginal gloss `Epilogus` sits on the last sentence of **¶ 33** itself (*Hae sunt quatuor facies
animalium et duodecim lumina…*), so the numbering is complete at 33 and the epilogue is rendered
inside that paragraph, as printed. **The epilogue's form is decided per collatio, never carried
forward from the last one.**

**Hand-off picked up.** **None**, and that is a checked statement rather than silence: all four of
p. 387's footer notes are Collatio XII's. See the next paragraph for why.
⚠ **Stated precisely, because the loose form is false.** ¶ 1's Genesis lemma *Congregentur aquae…*
**does** carry an anchor — Quaracchi's `Gen. 1, 9. seqq.` — but it stands at the **end** of the
lemma, on *…cuius semen in semetipso sit super terram¹*, which prints at the head of **p. 388's
left column**. So it is p. 388 n. 1, not a p. 387 note. "Collatio XIII's ¶ 1 carries no anchor"
would be the wrong thing to forward; **the true statement is about the leaf, not the paragraph** —
exactly the class of over-broad summary sentence the standing rule warns is written once and never
re-derived.

**Hand-off forwarded.** **None.** On p. 392 Collatio XIV contributes only its heading, subtitle and
Summarium — its body has not begun, so it carries no anchor and claims none of that leaf's
register. All seven notes there are this chunk's. This is the second of the three boundary shapes
recorded at c1–c4 (the mid-leaf where the next collatio claims none of the register; attested at
pp. 342 and 348). **`bon-hex-c14` inherits nothing, and its body opens on p. 393.**

**Per-page register (40 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 387 | **none** (all four are c12's) | — | this chunk's text there carries no anchor | — |
| 388 | nn. 1–9 | 1–3 L, 4–9 R | 1–4 L, 5–9 R | left block **underruns by one** |
| 389 | nn. 1–8 | 1–4 L, runover + 5–8 R | 1–5 L, 6–8 R | left block **underruns by one** |
| 390 | nn. 1–7 | 1–4 L, 5–7 R | 1–4 L, 5–7 R | they **coincide** |
| 391 | nn. 1–9 | 1–5 L, runover + 6–9 R | 1–3 L, 4–9 R | left block **OVERRUNS by two** |
| 392 | nn. 1–7 | 1–2 L, 3–7 R | 1–4 L, 5–7 R | left block **underruns by two** |

**★★ THE DIRECTION REVERSED TWICE INSIDE ONE CHUNK** — underrun, underrun, coincide, **overrun**,
underrun. c12's three leaves all underran and might have tempted a reader to stop checking;
p. 391 is the leaf that would then have been got wrong. **Read anchors, only anchors, on every
leaf, and state the two splits separately.**

**Runovers — two gutter-crossing.** p. 389 n. 4 (Gregory on Ezekiel: *…vetus etenim testamentum
in* | *Lege et Prophetis…*) and p. 391 n. 5 (Albert on the light of the stars: *…in II. de Caelo et
mundo,* | *tr. 3. c. 6.…*). Both right-hand blocks therefore open **unnumbered**. With c12's two,
**eight of this work's last ten leaves** have a right-hand block that does not open numbered.

⚠ **Recording the negatives.** All five interior page-foot joints were checked at the band and are
**clean** — each left block opens with a numbered ¹, and each body joint reads continuously:
387/388 *…et lignum pomife-* → *rum, faciens fructum* (mid-word) · 388/389 *…Repleta est terra* →
*scientia Domini* · 389/390 *…potissime tamen quan-* → *tum ad animam* (mid-word) · 390/391
*…Quando* → *ergo Scriptura loquitur de istis* · 391/392 ¶ 26 closes, ¶ 27 opens. None is a
page-crossing runover.

**Gutters — every one profiled over the region actually transcribed.**

| page | region | band | value |
|---|---|---|---|
| 387 | Collatio XIII's ¶ 1 band, rows .700–.743 | 1131–1192 (62 px), rule 1160–1164 | **1161** |
| 388 | body | 1352–1416 (65 px), rule centred | **1384** |
| 389 | body | 1163–1226 (64 px), rule heavily inked | **1194** |
| 390 | body | **skewed — see below** | **L crop 1362, R crop 1350** |
| 391 | body | 1143–1213, drifting ~8 px | **1177** |
| 392 | Collatio XIII's body, rows .08–.40 | 1325–1391 (67 px), rule centred | **1358** |

**★★★ p. 390 IS MONOTONIC SCAN SKEW, AND A NARROW AGGREGATE BAND IS ITS SIGNATURE — A SECOND CAUSE
THE FROZEN RULE DOES NOT NAME.** `gutter-profile.py` returned **1378 on a 19 px band**, far under
the 60 px floor. The frozen rule reads a narrow run as meaning "the printed centre rule inked
heavily on that leaf." Here it means the **gutter moved**: profiled in eight row slices the band
walks steadily right, 1304–1362 at the head of the body to 1350–1410 at its foot — **a 47 px walk**,
against the 27 px attested at p. 323. Each slice still shows the rule splitting the band in two, so
the leaf is normal in every respect except that it was scanned askew.
**Why the aggregate band goes NARROW rather than wide:** the whole-body profile reports the
*intersection* of the shifting bands, not their union. **So a sub-60 px band now has two distinct
causes, and slicing the profile tells them apart at no cost.**
**The remedy needs no new tool: crop twice.** The left column's right edge never exceeds 1350 and
the right column's left edge never falls below 1362, so `colcrop … 1362` gives a left crop holding
all left-column text and no right-column text, and `colcrop … 1350` gives the mirror. Both were
read and both are clean at every height.

**★★ NEITHER BOUNDARY LEAF HAS A WHOLE-PAGE GUTTER, AND p. 387 NOW YIELDS THREE VALUES ON ONE
LEAF** — Collatio XII's body 1155, Collatio XIII's ¶ 1 region **1161**, the footer register 1163.
Three regions, three measurements, one sheet of paper. The frozen rule that a gutter is a property
of a region and not of a page has no better illustration in this work.

**Digits and readings settled at the band, against the raw.** p. 388 body: *terra est **infimum**
elementorum* (raw *intimum*) — earth is the *lowest* element against Scripture the most sublime,
and the sense decides it. p. 388 n. 7: **Matth. 14, 29** (raw `11, 29`) — Peter walking on the sea;
the 1/4 class. p. 388 n. 8: **Eccle. 7, 25** — *alta profunditas, quis inveniet eam* is Eccl 7:25.
p. 390 n. 3: **pag. 356** (raw `3.56`). p. 392 n. 1: **Psalm. 18, 6** — *In sole posuit tabernaculum
suum*.
★ **p. 392 n. 7 prints `Math. 24, 29.` with a single `t`** — transcribed as printed, not normalised
to *Matth.*, on the same discipline as the Itinerarium colophon.

**Register.** *intelligentia* → "understanding" throughout (never "intelligence"), so that the
work's own *intelligentiae spirituales* and Quaracchi's *intellectus* stay distinguishable ·
*theoriae* → **"theories"**, kept as the transliteration because the whole third member of ¶ 2's
division is named by it · *sensus* → "sense" · the four senses take **literal · allegoric ·
tropologic · anagogic** as adjectives and **allegory · tropology · anagogy** as nouns · *legalis,
historialis, sapientialis, prophetalis* → **legal, historial, sapiential, prophetal**, all four kept
as coinages because ¶ 16 makes them a closed set answering one-to-one to the four faces, and
"historical" would break the series · *primitiva originatio* → "primal origination" ·
*profluentissima multiformitas* → "most out-flowing manifoldness" · *speciosior* → "more comely",
holding to *speciositas* → "comeliness" frozen at Itinerarium c2 · *utris* → "vessel", following
the Douay at Ps 32:7 · *sapientiae usura* → "the wearing of wisdom", with Quaracchi's own note that
*usura* here stands for *usus*.

**Marginalia** (trimmed from the body, transcribed here in body order, per the standing Vol V
convention). p. 387 — Introductio. p. 388 L — Haec visio tertiae diei. · Divisio primaria in tria
membra. · Cap. I. De intelligentiis spiritualibus in genere. · Comparantur congregationi aquarum. ·
Ob 3 rationes. · Prima. p. 388 R — Secunda. · Tertia. p. 389 L — Magis manifestabitur Scriptura. ·
Revelatio in Scriptura crevit. · Confirmatur per Ezechielem. p. 389 R — Scriptura habet multos
intellectus. · Voces et res significant. · Pars II. De 4 sensibus Scripturae. · Quid insinuent
creaturae. · Tres sensus spirituales. · Quatuor facies. p. 390 L — Scopus principalis mundi. ·
Liber creaturarum quasi emortuus. · Reparatur per Scripturam. · Confirmatur. · Figurae in Ezechiele
et Apocalypsi. · Explicantur. p. 390 R — Sensus litteralis et 4 partes eiusdem. · Litteralis agit
primo de aeternis. · Secundo, de temporalibus tripliciter. · Facies eius quatuor. · Triplex sensus
spiritualis. · In sensu anagogico quatuor facies. p. 391 L — Item, in allegorico. · Item, in
tropologico. · Exemplum horum in sole. · Facies 4 sec. anagogiam. · De prima anagogia. · Exemplum.
p. 391 R — De secunda. · De tertia. · De quarta. · Allegoria prima. p. 392 L — Secunda. · Tertia. ·
Quarta. · Tropologia prima. p. 392 R — Secunda. · Tertia. · Quarta. · Epilogus.

**Flags.** Zero `[?]` flags.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0