title: Capitula

title_alt:
Incipiunt capitula
Here begin the chapters

source_text:
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### INCIPIUNT CAPITULA.

Primum capitulum, de gradibus ascensionis in Deum et de speculatione ipsius per vestigia eius in universo.

Secundum capitulum, de speculatione Dei in vestigiis suis in hoc sensibili mundo.

Tertium capitulum, de speculatione Dei per suam imaginem naturalibus potentiis insignitam.

Quartum capitulum, de speculatione Dei in sua imagine donis gratuitis reformata.

Quintum capitulum, de speculatione divinae unitatis per eius nomen primarium, quod est *esse*.

Sextum capitulum, de speculatione beatissimae Trinitatis in eius nomine, quod est *bonum*.

Septimum capitulum, de excessu mentali et mystico, in quo requies datur intellectui, affectu in Deum per excessum totaliter transeunte.

EXPLICIUNT CAPITULA[^p296-5].

---

english:
### HERE BEGIN THE CHAPTERS.

The first chapter, on the steps of the ascent into God and on the speculation of him through his vestiges in the universe.

The second chapter, on the speculation of God in his vestiges in this sensible world.

The third chapter, on the speculation of God through his image stamped with the natural powers.

The fourth chapter, on the speculation of God in his image reformed by the gratuitous gifts.

The fifth chapter, on the speculation of the divine unity through its primary name, which is *being*.

The sixth chapter, on the speculation of the most blessed Trinity in its name, which is *the good*.

The seventh chapter, on the mental and mystical transport, in which rest is given to the intellect, the affection passing over wholly into God by transport.

HERE END THE CHAPTERS[^p296-5].

---

la: Haec capitula cum quibusdam nullius momenti variantibus lectionibus hic ponuntur in codd. et 1, 2, 3, 4; B aliique codd. non hic, sed in ipso textu ad cc. 3. 4. 5 post vocem *capitulum* adiiciunt *et tertius* (*quartus... quintus*) *gradus*; Verba *Incipit speculatio pauperis in deserto* habentur in B E F K P Q et 1, 2, 3, 4.

en: These chapter headings, with certain variant readings of no moment, are placed here in the codices and in editions 1, 2, 3, 4; B and other codices place them not here but in the text itself, at chapters 3, 4, 5, adding after the word *capitulum* the words *et tertius* (*quartus... quintus*) *gradus*; the words *Incipit speculatio pauperis in deserto* are found in B E F K P Q and in editions 1, 2, 3, 4. ---

translators_notes:
**★ THIS TABLE IS TRANSMITTED TEXT, AND THAT IS WHY IT IS CHUNKED.** The Breviloquium's capitula table (pp. 209–210) was left unchunked as editorial matter, like an index. This one is not the same thing, on two independent grounds: **(a)** it carries its own apparatus anchor — ⁵ stands on `EXPLICIUNT CAPITULA` and its note reports which codices transmit the table *here* and which transmit its titles *inside* the text at capp. 3–5, i.e. the table has a manuscript tradition of its own; and **(b)** Bonaventure claims the titles as his own in the prologue's own words, § 5: *Placuit autem distinguere tractatum in septem capitula, praemittendo titulos ad faciliorem intelligentiam dicendorum.* The table is what that sentence promises. **The test frozen in CLAUDE.md is (a) — look for apparatus ON the table — because it is checkable off the band; do not decide the question by analogy to the previous work.**

**Provenance.** Latin from the IA djvu raw (L52818–52840), verified against the 450 dpi bands of p. 296's two table columns (split 1387, measured at the pilot). Raw quality good: only the usual soft-consonant damage (`gi-adibus`, `spcculatione`, `S|)ecuIatione`, `Trinitaiis`, `e,tcessu`, `dalur`), no dropped words, and the seven entries are all present and in order.

**Position on the leaf.** The table stands between the prologue's close and Cap. I: `EXPLICIT PROLOGUS.` (centred over the right column) → **`INCIPIUNT CAPITULA.`** (centred full-width, crossing the gutter) → four entries in the left column, three in the right → `EXPLICIUNT CAPITULA ⁵.` (centred over the right column) → the display heading `INCIPIT SPECULATIO PAUPERIS IN DESERTO.` (full-width) → `Cap. I.`. **The table is the middle of five stacked regions on this leaf**, which is why its gutter would not measure from a narrow row window (see the pilot's note on the min-collection artifact).

**Apparatus (1 entry).** p. 296 n. 5, claimed from `bon-itin-prol`'s hand-off — **position and column both re-derived here, not adopted**: the anchor is on `EXPLICIUNT CAPITULA` at the foot of the table's RIGHT column, and the def is the fifth in p. 296's right footer block, standing between n. 4 (*tractatum*, the prologue's) and n. 6 (*in loco, quem posuit*, Cap. I's). The hand-off was right in both particulars. **No runover** — the entry opens numbered and closes complete inside the right block.

**Digits settled, and both by independent agreement rather than by the glyph.** `ad cc. 3. 4. 5` — the note's own parenthetical names the ordinals *tertius*, *quartus*, *quintus* one clause later, which fixes the three chapter numbers without appeal to the serif; this is the `3`/`5` class, live on this leaf, and the sense-check is what decides it. `et 1, 2, 3, 4` (twice) — the leading `1` prints with the serif that reads as `4`; the enumeration of the four editions in order settles it, and the second occurrence corroborates the first. n. 6's `Psalm. 83, 6` (forwarded to `bon-itin-c1`, not claimed here) is confirmed by its own lemma: Ps 83:6 Vulgate is *Beatus vir, cuius est auxilium abs te, ascensiones in corde suo disposuit in valle lacrymarum*, which is verbatim the text Cap. I opens on.

**⚠ THE CAP. VII TITLE DIVERGES FROM THE VOLUME INDEX, AND THIS IS THE TABLE'S FORM.** Here: *affectu in Deum per excessum **totaliter transeunte***. The volume's own index (raw L94049–94053) reads *affectu **totaliter** in Deum per excessum transeunte* — the same words, with *totaliter* moved. Both are grammatical and the sense is unchanged; the divergence is recorded, not resolved. **`bon-itin-c7` settles it against the in-place `Cap. VII.` heading on p. 312, which is the third witness and the only one that is the text itself.** The WORKS registry currently carries this table's form.

**Hand-off forwarded.** **p. 296 n. 6 → `bon-itin-c1`**, unchanged from the pilot's statement of it (anchor at *in loco, quem posuit⁶*, right column top; def closes p. 296's right footer: `Psalm. 83, 6. seq.`). c1 also inherits the display heading `INCIPIT SPECULATIO PAUPERIS IN DESERTO.` — **render it; it is the work's transmitted alternate title**, and n. 5 above names the six codices and four editions that carry it. c1's marginalia on this leaf: "Beatitudo supra nos." · "Virtus elevans."

**No marginalia** on the table itself, and none expected — the outer margins are clear beside all five stacked regions of the table's block.

**Translation notes.** *speculatio* → "speculation" and *vestigium* → "vestige" per the frozen Itinerarium register; *donis gratuitis* → "the gratuitous gifts", the Vol V corpus form (cf. `bon-brev-p5-c1`, `p5-c5`); *excessus* → "transport" throughout, so Cap. VII's *de excessu mentali… per excessum* reads "on the mental… transport… by transport" and the repetition Bonaventure wrote is preserved rather than varied away. The ablative absolute *affectu… transeunte* is rendered as an English participial phrase ("the affection passing over…"), not broken into a clause. No `[?]` flags.


site: bonaventure

collection: Itinerarium mentis in Deum

title: Cap. 1

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### INCIPIT SPECULATIO PAUPERIS IN DESERTO.

### Cap. I. *De gradibus ascensionis in Deum et de speculatione ipsius per vestigia eius in universo.*

1. *Beatus vir, cuius est auxilium abs te, ascensiones in corde suo disposuit in valle lacrymarum, in loco, quem posuit*[^p296-6]. Cum beatitudo nihil aliud sit, quam summi boni fruitio; et summum bonum sit supra nos: nullus potest effici beatus, nisi supra semetipsum ascendat, non ascensu corporali, sed cordiali. Sed supra nos levari non possumus nisi per virtutem superiorem nos elevantem. Quantumcumque enim gradus interiores disponantur, nihil fit, nisi
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divinum auxilium comitetur. Divinum autem auxilium comitatur eos qui petunt ex corde humiliter et devote; et hoc est ad ipsum suspirare in hac *lacrymarum valle*, quod fit per ferventem orationem. Oratio igitur est mater et origo sursum-actionis. Ideo Dionysius in libro de Mystica Theologia[^p297-1], volens nos instruere ad excessus mentales, primo praemittit orationem. Oremus igitur et dicamus ad Dominum Deum nostrum: *Deduc me, Domine, in via tua, et ingrediar in veritate tua; laetetur cor meum, ut timeat nomen tuum.*

2. In hac oratione orando illuminamur ad cognoscendum divinae ascensionis gradus. Cum enim secundum statum conditionis nostrae ipsa rerum universitas sit scala ad ascendendum in Deum; et in rebus quaedam sint *vestigium*, quaedam *imago*[^p297-2], quaedam *corporalia*, quaedam *spiritualia*, quaedam *temporalia*, quaedam *aeviterna*, ac per hoc quaedam *extra nos*, quaedam *intra nos*: ad hoc, quod perveniamus ad primum principium considerandum, quod est *spiritualissimum* et *aeternum* et *supra nos*, oportet nos *transire* per *vestigium*, quod est *corporale* et *temporale* et *extra nos*, et hoc est *deduci in via Dei*; oportet, nos *intrare* ad mentem nostram, quae est *imago* Dei *aeviterna*, *spiritualis* et *intra nos*, et hoc est *ingredi in veritate*[^p297-3] *Dei*; oportet, nos *transcendere* ad *aeternum*, *spiritualissimum*, et *supra nos*, aspiciendo ad primum principium, et hoc est *laetari in Dei notitia et reverentia maiestatis*.

3. Haec est igitur via trium dierum in solitudine[^p297-4]; haec est triplex illuminatio unius diei, et prima est sicut vespera, secunda sicut mane, tertia sicut meridies; haec respicit triplicem rerum existentiam, scilicet in materia, in intelligentia et in arte aeterna, secundum quam dictum est: *fiat, fecit, et factum est*[^p297-5]; haec etiam respicit triplicem substantiam in Christo, qui est scala nostra, scilicet corporalem, spiritualem et divinam.

4. Secundum hunc triplicem progressum mens nostra tres habet aspectus principales. Unus est ad corporalia exteriora, secundum quem vocatur *animalitas* seu sensualitas; alius intra se et in se, secundum quem dicitur *spiritus*; tertius supra se, secundum quem dicitur *mens*. — Ex quibus omnibus disponere se debet ad conscendendum in Deum, ut ipsum diligat *ex tota mente, ex toto corde et ex tota anima*[^p297-6], in quo consistit perfecta Legis observatio et simul cum hoc sapientia christiana.

5. Quoniam autem quilibet praedictorum modorum geminatur, secundum quod contingit considerare Deum ut *alpha et omega*[^p297-7], seu in quantum contingit videre Deum in unoquoque praedictorum modorum ut *per speculum* et ut *in speculo*, seu quia una istarum considerationum habet commisceri alteri sibi coniunctae et habet considerari in sua puritate: hinc est, quod necesse est, hos tres gradus principales ascendere ad senarium, ut, sicut Deus sex diebus perfecit *universum mundum* et in septimo requievit; sic *minor mundus* sex gradibus illuminationum sibi succedentium ad quietem contemplationis ordinatissime perducatur. — In cuius rei figura sex gradibus ascendebatur ad thronum Salomonis[^p297-8]; Seraphim, quae vidit Isaias, senas alas habebant; post sex dies *vocavit* Dominus *Moysen de medio caliginis*, et Christus *post sex dies*, ut dicitur in Matthaeo, *duxit discipulos in montem et transfiguratus est ante eos*.

6. Iuxta igitur sex gradus *ascensionis* in Deum sex sunt gradus *potentiarum* animae, per quos ascendimus ab imis ad summa, ab exterioribus ad intima, a temporalibus conscendimus ad aeterna, scilicet *sensus*, *imaginatio*, *ratio*, *intellectus*, *intelligentia* et *apex mentis* seu synderesis scintilla[^p297-9]. Hos gradus in nobis habemus plantatos per naturam, deformatos per culpam, reformatos per gratiam; purgandos per iustitiam, exercendos per scientiam, perficiendos per sapientiam.

7. Secundum enim primam naturae institutionem creatus fuit homo habilis ad contemplationis quietem, et ideo *posuit eum Deus in paradiso deliciarum*[^p297-10]. Sed avertens se a vero lumine ad
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commutabile bonum, incurvatus est ipse per culpam propriam, et totum genus suum per originale peccatum, quod dupliciter infecit humanam naturam, scilicet *ignorantia* mentem et *concupiscentia* carnem; ita quod *excaecatus* homo et *incurvatus* in tenebris sedet et caeli lumen non videt, nisi succurrat gratia cum iustitia contra *concupiscentiam*, et scientia cum sapientia contra *ignorantiam*. Quod totum fit per Iesum Christum, *qui factus est nobis a Deo sapientia et iustitia et sanctificatio et redemptio*[^p298-1]. Qui cum sit Dei *virtus* et Dei *sapientia*, sit Verbum incarnatum *plenum gratiae et veritatis*, *gratiam* et *veritatem* fecit, *gratiam* scilicet *caritatis* infudit, quae, cum sit *de corde puro et conscientia bona et fide non ficta*, totam animam rectificat secundum triplicem ipsius aspectum supradictum; *scientiam veritatis* edocuit secundum triplicem modum theologiae, scilicet *symbolicae*, *propriae* et *mysticae*, ut per *symbolicam* recte utamur sensibilibus, per *propriam* recte utamur intelligibilibus, per *mysticam* rapiamur ad supermentales excessus.

8. Qui igitur vult in Deum ascendere necesse est, ut vitata culpa deformante naturam, naturales potentias supradictas exerceat ad *gratiam reformantem*, et hoc per orationem; ad *iustitiam purificantem*, et hoc in conversatione; ad *scientiam illuminantem*, et hoc in meditatione; ad *sapientiam perficientem*, et hoc in contemplatione. Sicut igitur ad *sapientiam* nemo venit nisi per gratiam, iustitiam et scientiam; sic ad *contemplationem* non venitur[^p298-2] nisi per meditationem perspicuam, conversationem sanctam et orationem devotam. Sicut igitur gratia fundamentum est rectitudinis voluntatis et illustrationis perspicuae rationis; sic primo orandum est nobis, deinde sancte vivendum, tertio veritatis spectaculis intendendum et intendendo gradatim ascendendum, quousque veniatur ad *montem excelsum*, ubi *videatur Deus deorum in Sion*[^p298-3].

9. Quoniam igitur prius est ascendere quam descendere in *scala Iacob*[^p298-4], *primum* gradum ascensionis collocemus in imo, ponendo totum istum mundum sensibilem nobis tanquam speculum, per quod transeamus ad Deum, opificem summum, ut simus veri Hebraei transeuntes de Aegypto ad terram Patribus repromissam, simus etiam Christiani cum Christo transeuntes *ex hoc mundo ad Patrem*[^p298-5], simus et sapientiae amatores, quae vocat et dicit: *Transite ad me omnes, qui concupiscitis me, et a generationibus meis adimplemini. A magnitudine namque speciei et creaturae cognoscibiliter poterit Creator horum videri.*

10. Relucet autem Creatoris summa potentia et sapientia et benevolentia in rebus creatis, secundum quod hoc tripliciter nuntiat sensus carnis sensui interiori. Sensus enim carnis aut deservit intellectui *rationabiliter investiganti*, aut *fideliter credenti*, aut *intellectualiter contemplanti*. *Contemplans* considerat rerum existentiam actualem, *credens* rerum decursum habitualem[^p298-6], *ratiocinans* rerum praecellentiam potentialem.

11. Primo modo aspectus *contemplantis*, res in se ipsis considerans, videt in eis *pondus, numerum et mensuram*[^p298-7]: *pondus* quoad situm, ubi inclinantur, *numerum*, quo distinguuntur, et *mensuram*, qua limitantur. Ac per hoc videt in eis *modum, speciem et ordinem*, nec non *substantiam, virtutem et operationem*. Ex quibus consurgere potest sicut ex *vestigio* ad intelligendum potentiam, sapientiam et bonitatem Creatoris immensam.

12. Secundo modo aspectus *fidelis*, considerans hunc mundum, attendit *originem, decursum et terminum*. Nam *fide* credimus, *aptata esse saecula Verbo vitae*[^p298-8]; fide credimus, trium legum tempora, scilicet naturae, Scripturae et gratiae sibi succedere et ordinatissime decurrisse; fide credimus, mundum per finale iudicium terminandum esse: in primo potentiam, in secundo providentiam, in tertio iustitiam summi principii advertentes.

13. Tertio modo aspectus *ratiocinabiliter investigantis*[^p298-9] videt, quaedam tantum *esse*, quaedam autem *esse et vivere*, quaedam vero *esse, vivere et discernere*; et prima quidem esse minora, secunda media, tertia meliora. — Videt iterum, quaedam esse tantum *corporalia*, quaedam *partim corporalia, partim spiritualia*; ex quo advertit, aliqua esse *mere spiritualia* tanquam utrisque meliora et digniora. — Videt nihilominus, quaedam esse *mutabilia et corruptibilia*, ut terrestria, quaedam *mutabilia et
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incorruptibilia*, ut caelestia; ex quo advertit, quaedam esse *immutabilia et incorruptibilia*, ut supercaelestia.

Ex his ergo visibilibus consurgit ad considerandum Dei potentiam, sapientiam et bonitatem ut entem, viventem et intelligentem, mere spiritualem et incorruptibilem et intransmutabilem[^p299-1].

14. Haec autem consideratio dilatatur secundum septiformem conditionem creaturarum, quae est divinae potentiae, sapientiae et bonitatis testimonium septiforme, si consideretur cunctarum rerum *origo, magnitudo, multitudo, pulcritudo, plenitudo, operatio* et *ordo*. — *Origo* namque rerum secundum creationem, distinctionem et ornatum quantum ad opera sex dierum divinam praedicat potentiam cuncta de nihilo producentem, sapientiam cuncta lucide distinguentem et bonitatem cuncta largiter adornantem[^p299-2]. — *Magnitudo* autem rerum secundum molem longitudinis, latitudinis et profunditatis; secundum excellentiam virtutis longe, late et profunde se extendentis, sicut patet in diffusione lucis; secundum efficaciam operationis intimae, continuae et diffusae, sicut patet in operatione ignis, manifeste indicat immensitatem potentiae, sapientiae et bonitatis trini Dei, qui in cunctis rebus per *potentiam, praesentiam* et *essentiam*[^p299-3] incircumscriptus existit. — *Multitudo* vero rerum secundum diversitatem generalem, specialem et individualem in substantia, in forma seu figura et efficacia ultra omnem humanam aestimationem, manifeste trium praedictarum conditionum in Deo immensitatem insinuat et ostendit. — *Pulcritudo*[^p299-4] autem rerum secundum varietatem luminum, figurarum et colorum in corporibus simplicibus, mixtis et etiam complexionatis, sicut in corporibus caelestibus et mineralibus, sicut lapidibus et metallis, plantis et animalibus, tria praedicta evidenter proclamat. — *Plenitudo* autem rerum, secundum quod *materia* est plena formis secundum rationes seminales[^p299-5]; *forma* est plena virtute secundum activam potentiam; *virtus* est plena effectibus secundum efficientiam, idipsum manifeste declarat. — *Operatio* multiplex, secundum quod est *naturalis*, secundum quod est *artificialis*, secundum quod est *moralis*, sua multiplicissima varietate ostendit immensitatem illius *virtutis, artis* et *bonitatis*, quae quidem est omnibus « causa essendi, ratio intelligendi et ordo vivendi »[^p299-6]. — *Ordo* autem secundum rationem *durationis, situationis* et *influentiae*, scilicet per prius et posterius, superius et inferius[^p299-7], nobilius et ignobilius, in libro creaturae insinuat manifeste primi principii *primitatem, sublimitatem* et *dignitatem* quantum ad infinitatem *potentiae*; ordo vero divinarum *legum, praeceptorum* et *iudiciorum* in libro Scripturae immensitatem *sapientiae*; ordo autem divinorum *Sacramentorum, beneficiorum* et *retributionum* in corpore Ecclesiae immensitatem *bonitatis*, ita quod ipse ordo nos in primum et summum, potentissimum, sapientissimum et optimum evidentissime manuducit.

15. Qui igitur tantis rerum creaturarum splendoribus non illustratur caecus est; qui tantis clamoribus non evigilat surdus est; qui ex omnibus his effectibus Deum non laudat mutus est; qui ex tantis indiciis primum principium non advertit stultus est. — Aperi igitur oculos, aures spirituales admove, labia tua solve et cor tuum appone[^p299-8], ut in omnibus creaturis Deum tuum videas, audias, laudes, diligas et colas; magnifices et honores, ne forte totus contra te orbis terrarum consurgat. Nam ob hoc *pugnabit orbis terrarum contra insensatos*[^p299-9], et econtra sensatis erit materia gloriae, qui secundum Prophetam possunt dicere: *Delectasti me, Domine, in factura tua, et in operibus manuum tuarum exsultabo. Quam magnificata sunt opera tua, Domine! omnia in sapientia fecisti, impleta est terra possessione tua.*

---

english:
### HERE BEGINS THE SPECULATION OF THE POOR MAN IN THE DESERT.

### Cap. I. *On the steps of the ascent into God and on the speculation of him through his vestiges in the universe.*

1. *Blessed is the man whose help is from thee: in his heart he hath disposed ascensions, in the vale of tears, in the place which he hath set*[^p296-6]. Since beatitude is nothing else than the fruition of the highest good, and the highest good is above us, no one can be made blessed unless he ascend above his very self — not by an ascent of the body, but of the heart. But we cannot be lifted above ourselves except by a higher power lifting us up. For however much the interior steps be disposed, nothing is done unless
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divine help accompany. Now divine help accompanies those who seek from the heart humbly and devoutly; and this is to sigh after him in this *vale of tears*, which is done through fervent prayer. Prayer, therefore, is the mother and origin of upward-action. And so Dionysius, in the book on the Mystical Theology[^p297-1], wishing to instruct us toward mental transports, first of all sets prayer before us. Let us pray, therefore, and say to the Lord our God: *Conduct me, O Lord, in thy way, and I will walk in thy truth; let my heart rejoice, that it may fear thy name.*

2. Praying in this prayer we are enlightened to know the steps of the divine ascension. For since, according to the state of our condition, the very universe of things is a ladder for ascending into God — and among things some are a *vestige*, some an *image*[^p297-2], some *corporeal*, some *spiritual*, some *temporal*, some *aeviternal*, and hence some *outside us*, some *within us* — therefore, in order that we may arrive at the consideration of the First Beginning, which is *most spiritual* and *eternal* and *above us*, it behoves us to *pass over* through the *vestige*, which is *corporeal* and *temporal* and *outside us*, and this is to be *conducted in the way of God*; it behoves us to *enter into* our mind, which is the *aeviternal image* of God, *spiritual* and *within us*, and this is to *walk in the truth*[^p297-3] *of God*; it behoves us to *transcend* unto the *eternal*, the *most spiritual*, and that which is *above us*, by looking toward the First Beginning, and this is *to rejoice in the knowledge of God and in the reverence of his majesty*.

3. This, therefore, is the way of three days into the wilderness[^p297-4]; this is the threefold illumination of a single day, and the first is as evening, the second as morning, the third as noonday; this regards the threefold existence of things, namely in matter, in intelligence, and in the eternal art, according to which it was said: *let it be made, he made it, and it was made*[^p297-5]; this also regards the threefold substance in Christ, who is our ladder, namely the corporeal, the spiritual, and the divine.

4. According to this threefold progress our mind has three principal aspects. One is toward exterior corporeal things, according to which it is called *animality* or sensuality; another within itself and into itself, according to which it is called *spirit*; the third above itself, according to which it is called *mind*. — By all of which it ought to dispose itself for climbing up into God, that it may love him *with the whole mind, with the whole heart, and with the whole soul*[^p297-6], in which consists the perfect observance of the Law and, together with this, Christian wisdom.

5. Now since each of the foresaid modes is doubled — according as it happens that God is considered as *alpha and omega*[^p297-7], or inasmuch as it happens that God is seen in each of the foresaid modes both *through a mirror* and *in a mirror*, or because one of these considerations has to be mingled with the other joined to it and has also to be considered in its own purity — hence it is that these three principal steps must needs be raised to the number six, so that, as God perfected *the whole world* in six days and rested on the seventh, so the *lesser world* may be led through, in the most orderly way, to the quiet of contemplation by six steps of illuminations succeeding one another. — In figure of which thing, the throne of Solomon was ascended by six steps[^p297-8]; the Seraphim which Isaias saw had six wings apiece; after six days the Lord *called Moses out of the midst of the cloud*, and Christ *after six days*, as it is said in Matthew, *took his disciples up into a mountain and was transfigured before them*.

6. Corresponding, therefore, to the six steps of the *ascension* into God there are six steps of the *powers* of the soul, by which we ascend from the lowest to the highest, from the outermost to the inmost, from things temporal we climb up to things eternal — namely *sense*, *imagination*, *reason*, *intellect*, *intelligence*, and *the apex of the mind* or the spark of synderesis[^p297-9]. These steps we have planted in us by nature, deformed by fault, reformed by grace; to be purged by justice, to be exercised by knowledge, to be perfected by wisdom.

7. For according to the first institution of nature man was created apt for the quiet of contemplation, and therefore *God placed him in the paradise of delights*[^p297-10]. But turning himself away from the true light toward
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a changeable good, he was himself bent down by his own fault, and his whole race by original sin, which in a twofold way infected human nature, namely *ignorance* the mind and *concupiscence* the flesh; so that man, *blinded* and *bent down*, sits in darkness and does not see the light of heaven, unless grace with justice come to his aid against *concupiscence*, and knowledge with wisdom against *ignorance*. All of which is done through Jesus Christ, *who of God is made unto us wisdom and justice and sanctification and redemption*[^p298-1]. Who, since he is the *power* of God and the *wisdom* of God, and is the Word incarnate *full of grace and truth*, has made *grace* and *truth*: he has poured in the *grace* of *charity*, which, since it is *of a pure heart and a good conscience and an unfeigned faith*, rectifies the whole soul according to the threefold aspect of it foresaid; and he has taught the *knowledge of truth* according to the threefold manner of theology, namely the *symbolic*, the *proper*, and the *mystical*, so that by the *symbolic* we may rightly use sensible things, by the *proper* rightly use intelligible things, by the *mystical* be rapt to supermental transports.

8. He, therefore, who wishes to ascend into God must needs, the fault that deforms nature being shunned, exercise the natural powers foresaid toward *grace reforming*, and this by prayer; toward *justice purifying*, and this in converse of life; toward *knowledge illuminating*, and this in meditation; toward *wisdom perfecting*, and this in contemplation. As, therefore, no one comes to *wisdom* except through grace, justice, and knowledge, so one does not come[^p298-2] to *contemplation* except through clear-sighted meditation, holy converse of life, and devout prayer. As, therefore, grace is the foundation of rectitude of the will and of the clear-sighted illumination of reason, so we must first pray, then live holily, thirdly attend to the spectacles of truth, and by attending ascend by degrees, until we come to the *high mountain* where *the God of gods is seen in Sion*[^p298-3].

9. Since, therefore, it is prior to ascend than to descend on *Jacob's ladder*[^p298-4], let us set the *first* step of the ascension at the bottom, by setting this whole sensible world before us as a mirror through which we may pass over to God, the highest craftsman — that we may be true Hebrews passing over from Egypt to the land promised to the Fathers; that we may also be Christians passing over with Christ *out of this world to the Father*[^p298-5]; that we may also be lovers of wisdom, who calls and says: *Come over to me, all ye that desire me, and be filled with my fruits. For by the greatness of the beauty and of the creature, the Creator of them may be seen so as to be known.*

10. Now the highest power and wisdom and benevolence of the Creator shines back in created things, according as the sense of the flesh reports this in a threefold way to the interior sense. For the sense of the flesh either serves the intellect *rationally investigating*, or *faithfully believing*, or *intellectually contemplating*. The one *contemplating* considers the actual existence of things, the one *believing* their habitual course[^p298-6], the one *reasoning* their potential pre-eminence.

11. In the first mode the aspect of the one *contemplating*, considering things in themselves, sees in them *weight, number, and measure*[^p298-7]: *weight* as regards position, whither they incline; *number*, by which they are distinguished; and *measure*, by which they are limited. And by this it sees in them *mode, species, and order*, and likewise *substance, power, and operation*. From which it can rise up, as from a *vestige*, to understand the immense power, wisdom, and goodness of the Creator.

12. In the second mode the aspect of the one *believing*, considering this world, attends to its *origin, course, and term*. For by *faith* we believe *that the ages were framed by the Word of life*[^p298-8]; by faith we believe that the times of the three laws, namely of nature, of Scripture, and of grace, succeeded one another and ran their course in the most orderly way; by faith we believe that the world is to be terminated by the final judgment — noting in the first the power, in the second the providence, in the third the justice of the highest Beginning.

13. In the third mode the aspect of the one *investigating in a reasoning way*[^p298-9] sees that some things only *are*, some, however, *are and live*, some indeed *are, live, and discern*; and that the first are the lesser, the second the middling, the third the better. — It sees again that some things are only *corporeal*, some *partly corporeal, partly spiritual*; from which it notes that some are *merely spiritual*, as better and worthier than both. — It sees none the less that some are *changeable and corruptible*, as earthly things; some *changeable and
<!-- page 299 -->
incorruptible*, as heavenly things; from which it notes that some are *unchangeable and incorruptible*, as the supercelestial things.

From these visible things, therefore, it rises up to consider the power, wisdom, and goodness of God as being, living, and understanding, merely spiritual and incorruptible and untransmutable[^p299-1].

14. Now this consideration is widened according to the sevenfold condition of creatures, which is a sevenfold testimony of the divine power, wisdom, and goodness, if there be considered the *origin, magnitude, multitude, beauty, fullness, operation*, and *order* of all things. — For the *origin* of things, according to creation, distinction, and adornment as regards the works of the six days, proclaims the divine power producing all things from nothing, the wisdom distinguishing all things lucidly, and the goodness adorning all things bountifully[^p299-2]. — The *magnitude* of things, moreover — according to the bulk of length, breadth, and depth; according to the excellence of a power extending itself far, wide, and deep, as is plain in the diffusion of light; according to the efficacy of an operation intimate, continuous, and diffused, as is plain in the operation of fire — manifestly indicates the immensity of the power, wisdom, and goodness of the triune God, who exists uncircumscribed in all things by *power, presence*, and *essence*[^p299-3]. — But the *multitude* of things, according to generic, specific, and individual diversity in substance, in form or figure and efficacy beyond all human estimation, manifestly intimates and shows the immensity of the three foresaid conditions in God. — The *beauty*[^p299-4] of things, moreover, according to the variety of lights, figures, and colours in bodies simple, mixed, and even compounded — as in heavenly bodies and in minerals, such as stones and metals, in plants and in animals — evidently proclaims the three foresaid. — The *fullness* of things, moreover, according as *matter* is full of forms according to the seminal reasons[^p299-5], *form* is full of power according to active potency, *power* is full of effects according to efficiency, manifestly declares the same. — The manifold *operation*, according as it is *natural*, according as it is *artificial*, according as it is *moral*, by its most manifold variety shows the immensity of that *power, art*, and *goodness* which indeed is to all « the cause of being, the ground of understanding, and the order of living »[^p299-6]. — The *order*, moreover, according to the account of *duration, situation*, and *influence* — namely by prior and posterior, higher and lower[^p299-7], nobler and less noble — in the book of the creature manifestly intimates the *primacy, sublimity*, and *dignity* of the First Beginning as regards the infinity of *power*; while the order of the divine *laws, precepts*, and *judgments* in the book of Scripture intimates the immensity of *wisdom*; and the order of the divine *Sacraments, benefits*, and *retributions* in the body of the Church the immensity of *goodness* — so that this very order most evidently leads us by the hand into the first and highest, the most powerful, the most wise, and the best.

15. He, therefore, who is not illumined by such great splendours of created things is blind; he who is not awakened by such great clamours is deaf; he who does not praise God from all these effects is dumb; he who does not note the First Beginning from such great indications is foolish. — Open thine eyes, therefore, apply thy spiritual ears, loose thy lips and set thy heart[^p299-8], that in all creatures thou mayest see, hear, praise, love, and worship, magnify and honour thy God, lest perchance the whole globe of the lands rise up against thee. For on this account *the whole world shall fight with him against the unwise*[^p299-9]; and, on the contrary, to the wise it will be matter of glory, who according to the Prophet can say: *For thou hast given me, O Lord, a delight in thy doings, and in the works of thy hands I shall rejoice. How great are thy works, O Lord! thou hast made all things in wisdom; the earth is filled with thy riches.*

---

la: Psalm. 83, 6. seq.

en: Psalm 83:6 f.

la: Cap. 1. § 1. Vide infra c. 7. n. 5. — Seq. locus est Ps. 85, 11. Cfr. Breviloq. p. V. c. 1. et 10. — Superius pro *sursum-actionis* A D G M *sursum-ascensionis*; edd. *sursum-actionis in Deum*, H K L *sursum tendentis actionis in Deum*. Nostra lectio est ex B C I K L N P. Inferius A D G M et 1, 2 omittunt *orando*.

en: Chapter 1, § 1. See below, ch. 7, n. 5. — The following place is Psalm 85:11. Cf. Breviloquium, part V, chs. 1 and 10. — Above, for *sursum-actionis* A D G M have *sursum-ascensionis*; the editions *sursum-actionis in Deum*, H K L *sursum tendentis actionis in Deum*. Our reading is from B C I K L N P. Below, A D G M and editions 1, 2 omit *orando*.

la: Cfr. supra Breviloq. p. II. c. 12. — Inferius (bis occurrit) pro *aeviterna* non pauci codd. perperam *aeterna* (praeter subnexa, cfr. etiam II. Sent. d. 2. p. I. a. 1. q. 1.), et pro *perveniamus* plures codd. *perveniatur*.

en: Cf. above, Breviloquium, part II, ch. 12. — Below (it occurs twice), for *aeviterna* not a few codices wrongly have *aeterna* (besides what is subjoined, cf. also II Sent., d. 2, p. 1, a. 1, q. 1); and for *perveniamus* several codices have *perveniatur*.

la: Ita A C G L M N; quae lectio respondet verbis Psalmi superius allegati; edd. *veritatem*; paulo superius et inferius post *oportet* fide plurimorum et meliorum codd. bis omisimus *etiam*.

en: So A C G L M N; which reading answers to the words of the Psalm cited above; the editions have *veritatem*. A little above and below, after *oportet*, on the faith of the most numerous and better codices we have twice omitted *etiam*.

la: Exod. 3, 18: Ibimus viam trium dierum in solitudinem [ita etiam K L], ut immolemus Domino Deo nostro. — Plures codd. omittunt *igitur*.

en: Exodus 3:18: *We will go three days' journey into the wilderness* [so also K L], *that we may sacrifice to the Lord our God.* — Several codices omit *igitur*.

la: Gen. 1, 3. seqq. Cfr. supra pag. 230, nota 5.

en: Genesis 1:3 ff. Cf. above, p. 230, note 5.

la: Marc. 12, 30. Cfr. Matth. 22, 37; Luc. 10, 27. — Superius post *alius* A addit *ad spiritualia*, et post *tertius* cum 1 et 2 *ad aeterna*. Pro *conscendendum* plures codd. *ascendendum*.

en: Mark 12:30. Cf. Matthew 22:37; Luke 10:27. — Above, after *alius* A adds *ad spiritualia*, and after *tertius*, along with editions 1 and 2, *ad aeterna*. For *conscendendum* several codices have *ascendendum*.

la: Apoc. 1, 8. — De differentia, quae est inter cognitionem Dei *per* speculum creaturarum et *in* speculo, cfr. I. Sent. d. 3. p. I. q. 3. — De senario creationis vide supra Breviloq. Prolog. § 2. et p. II. c. 2. — Inferius pro *una* edd. *unaquaeque*, et pro *ascendere* plures codd. non bene *conscendere*.

en: Apocalypse 1:8. — On the difference between the knowledge of God *through* the mirror of creatures and *in* the mirror, cf. I Sent., d. 3, p. 1, q. 3. — On the six-day number of creation see above, Breviloquium, Prologue § 2, and part II, ch. 2. — Below, for *una* the editions have *unaquaeque*, and for *ascendere* several codices, not well, *conscendere*.

la: Libr. III. Reg. 10, 19. — Subinde respicitur Isai. 6, 2; Exod. 24, 16. et Matth. 17, 1. seq. Post *in montem* Vulgata addit *excelsum seorsum*.

en: Third Book of Kings 10:19. — Thereupon reference is made to Isaiah 6:2; Exodus 24:16, and Matthew 17:1 f. After *in montem* the Vulgate adds *excelsum seorsum*.

la: Cfr. de Spiritu et anima (inter opera August.), c. 10-14. et 38. — Inferius pro *exercendos* L *illuminandos*.

en: Cf. *On the Spirit and the Soul* (among the works of Augustine), chs. 10–14 and 38. — Below, for *exercendos* L has *illuminandos*.

la: Gen. 2, 15. Secundum septuaginta interpretes, Vulgata *voluptatis* pro *deliciarum*. — De originali peccato cfr. Breviloq. p. III. c. 5. seq. Subinde respicitur Tob. 5, 12: Et ait Tobias: Quale gaudium mihi erit, qui in tenebris sedeo et lumen caeli non video? — Superius pro *enim* Vat. *etiam*. Mox post *Sed avertens se* K L addunt *a summo bono*.

en: Genesis 2:15. According to the Septuagint translators; the Vulgate has *voluptatis* for *deliciarum*. — On original sin cf. Breviloquium, part III, ch. 5 f. Thereupon reference is made to Tobias 5:12: *And Tobias said: What manner of joy shall be to me, who sit in darkness and see not the light of heaven?* — Above, for *enim* the Vatican edition has *etiam*. Soon after *Sed avertens se* K L add *a summo bono*.

la: Epist. I. Cor. 1, 30. Ibid. v. 24. Apostolus vocat « Christum Dei virtutem et Dei sapientiam ». — Subinde allegatur Ioan. 1, 14. Ibid. v. 17: Gratia et veritas per Iesum Christum facta est. Tertius locus est I. Tim. 1, 5.

en: First Epistle to the Corinthians 1:30. Ibid., v. 24, the Apostle calls « Christ the power of God and the wisdom of God ». — Thereupon John 1:14 is cited. Ibid., v. 17: *Grace and truth came by Jesus Christ.* The third place is 1 Timothy 1:5.

la: Edd. cum aliquot codd. *nemo venit*.

en: The editions, with several codices, have *nemo venit*.

la: Psalm. 83, 8: Ibunt de virtute in virtutem, videbitur Deus etc. — Cfr. supra pag. 297, nota 1. — Pro *spectaculis* 1, 2 *speculo*.

en: Psalm 83:8: *They shall go from virtue to virtue: the God of gods shall be seen*, etc. — Cf. above, p. 297, note 1. — For *spectaculis* editions 1, 2 have *speculo*.

la: Gen. 28, 12. Cfr. supra pag. 205, nota 2. — De Hebraeis exeuntibus de Aegypto cfr. Exod. 13, 3. seq.

en: Genesis 28:12. Cf. above, p. 205, note 2. — On the Hebrews going out of Egypt cf. Exodus 13:3 f.

la: Ioan. 13, 1. — Seq. locus est Eccli. 24, 26; Vulgata *implemini*. Tertius est Sap. 13, 5; Vulgata habet *enim* pro *namque*.

en: John 13:1. — The following place is Ecclesiasticus 24:26; the Vulgate has *implemini*. The third is Wisdom 13:5; the Vulgate has *enim* for *namque*.

la: Cfr. supra Breviloq. Prolog. § 2.

en: Cf. above, Breviloquium, Prologue § 2.

la: Respicitur Sap. 11, 21; cfr. supra pag. 54, nota 7. — De seqq., quae I. Sent. d. 3. p. I. dub. 3. explicantur, cfr. supra pag. 82, nota 5; pag. 219, nota 1. et pag. 242, nota 5. — Inferius post *potest* G H K L M N addunt *spiritus*.

en: Reference is made to Wisdom 11:21; cf. above, p. 54, note 7. — On what follows, which is explained in I Sent., d. 3, p. 1, dub. 3, cf. above, p. 82, note 5; p. 219, note 1; and p. 242, note 5. — Below, after *potest* G H K L M N add *spiritus*.

la: Hebr. 11, 3: Fide intelligimus aptata... Verbo Dei (E etiam exhibet *Dei*, C *Dei vitae*). Cfr. Breviloq. Prolog. § 2. — Superius pro *fidelis, considerans*, H *fideliter considerantis*, L *fideliter credentis, considerantis*. Mox pro *trium legum* D G M *trinae legis*, et pro *succedere* D G K M N *successisse*, econtra H P *decurrere* pro *decurrisse*.

en: Hebrews 11:3: *By faith we understand that the world was framed... by the word of God* (E likewise exhibits *Dei*, C *Dei vitae*). Cf. Breviloquium, Prologue § 2. — Above, for *fidelis, considerans*, H has *fideliter considerantis*, L *fideliter credentis, considerantis*. Soon after, for *trium legum* D G M have *trinae legis*, and for *succedere* D G K M N *successisse*; on the contrary H P have *decurrere* for *decurrisse*.

la: Edd. *ratiocinantis investigans*; fere omnes codd. *viri investigantis*, K *rationabiliter viri investigantis*; quo confirmatur nostra lectio sumta ex H L. Infra pro *media* D G M *mediocria*; denique Q *colligit, quaedam* pro *advertit, aliqua*.

en: The editions have *ratiocinantis investigans*; nearly all the codices *viri investigantis*, K *rationabiliter viri investigantis*; by which our reading, taken from H L, is confirmed. Below, for *media* D G M have *mediocria*; and lastly Q has *colligit, quaedam* for *advertit, aliqua*.

la: Cfr. I. Sent. lit. Magistri, d. III. c. 1, et Comment. p. I. dub. 1. — Pro *entem* A *existentem*.

en: Cf. I Sent., the Master's text, d. 3, ch. 1, and the Commentary, p. 1, dub. 1. — For *entem* A has *existentem*.

la: Vide Breviloq. p. II. c. 1. et 2.

en: See Breviloquium, part II, chs. 1 and 2.

la: Cfr. supra pag. 214, nota 3. — Pro *rebus* edd. *creaturis*.

en: Cf. above, p. 214, note 3. — For *rebus* the editions have *creaturis*.

la: Definitio pulcritudinis datur in cap. seq. n. 5.

en: The definition of beauty is given in the following chapter, n. 5.

la: Vide II. Sent. d. 7. p. II. a. 2. q. 1. et d. 18. a. 1. q. 2. seq. Simili modo dicitur in Lib. de Causis, propos. 10: Omnis intelligentia plena est formis. — Pro *secundum quod* D F G M *secundum quam*, et inferius pro *efficientiam* A C D E I K L M N *efficaciam*.

en: See II Sent., d. 7, p. 2, a. 2, q. 1, and d. 18, a. 1, q. 2 f. In like manner it is said in the Book of Causes, proposition 10: *Every intelligence is full of forms.* — For *secundum quod* D F G M have *secundum quam*, and below, for *efficientiam* A C D E I K L M N have *efficaciam*.

la: Secundum August., VIII. de Civ. Dei, c. 4, superius pag. 19, nota 7. allegatum. Cfr. etiam supra pag. 12, nota 7.

en: According to Augustine, *On the City of God*, VIII, ch. 4, cited above at p. 19, note 7. Cf. also above, p. 12, note 7.

la: Vide supra pag. 179, nota 9. definitionem ordinis ex August. allatam. Cfr. etiam Aristot., de Praedicam. c. de Priori. — De *libro creaturae* vide Breviloq. p. II. c. 3. seq. et c. 11; de aliis libris vide ibid. Prolog. § 1. seq. et p. VI. c. 1. — Verba *scilicet per prius... ignobilius* omittuntur (et hoc satis probabiliter) a plerisque codd., inter quos B P, non vero ab A. Inferius Vat. omittit *sublimitatem et dignitatem*; vocibus *immensitatem sapientiae* G K L M N interserunt *ostendit*.

en: See above, p. 179, note 9, for the definition of order brought from Augustine. Cf. also Aristotle, *On the Categories*, the chapter *On the Prior*. — On the *book of the creature* see Breviloquium, part II, ch. 3 f. and ch. 11; on the other books see ibid., Prologue § 1 f., and part VI, ch. 1. — The words *scilicet per prius... ignobilius* are omitted (and this with fair probability) by most of the codices, among them B P, but not by A. Below, the Vatican edition omits *sublimitatem et dignitatem*; and into the words *immensitatem sapientiae* G K L M N insert *ostendit*.

la: Prov. 22, 17: Inclina aurem tuam et audi verba sapientium; appone autem cor ad doctrinam meam. — Inferius pro *totus* edd. et plures codd. *universus*, et pro *consurgat* C et 1, 2 *insurgat*.

en: Proverbs 22:17: *Incline thy ear, and hear the words of the wise: and apply thy heart to my doctrine.* — Below, for *totus* the editions and several codices have *universus*, and for *consurgat* C and editions 1, 2 have *insurgat*.

la: Sap. 5, 21. — Seq. locus est Ps. 91, 5; tertius est Ps. 103, 24.

en: Wisdom 5:21. — The following place is Psalm 91:5; the third is Psalm 103:24. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L52851–53311), re-set against the 450 dpi column bands of pp. 296–299 (pp. 296–299 already imaged at `raw/vision/vol5/`). All 29 apparatus entries read off the eight footer bands only — the Vol V raw carries no footnote numerals.

**Raw quality, graded per page and per region.**
- **p. 296** — body good (only the heading corrupted: `De gnulibus` → *De gradibus*, `specutatione` → *speculatione*, `uniuerso` → *universo*, `Beatus uir` → *vir*, `lacrxjniarum` → *lacrymarum*, `quemposuit` unspaced, `eflici`, `nuUus`, `niliil`); footer good.
- **p. 297** — body **moderate to poor**, and the damage is not cosmetic: the raw **drops a whole line at the page foot** (`posuit eum Deus in paradiso` … then jumps straight to p. 298's `commutabile bonum`), losing *deliciarum¹⁰. Sed avertens se a vero lumine ad*. That text was recovered from the band, not conjectured. Also `oraUo`/`icitur`/`orit?o`/`sursum-aclionis`, `Diouysius`, `nqs`, `iluininannir`, `oi^ortet`, `corporak`, `vih Dei`, `noS)`, `mumlus`, `perducatnr`, `.Voijsen`, `mmlis`, `deforpiatos`, `iier`, `insti-tiam`. Footer good on digits, damaged on sigla (`BC!KLNP` for B C I K L N P; `IlKL` for H K L; `E\oil. 2t, 16` for Exod. 24, 16; `Rost` for *Post*).
- **p. 298** — body good (`nl vil^ila` → *ut vitata*, `nui`, `estnobis`, `scienlia`, `prop7io£`, `nu/stican`, `Mendil`, `aplata`, `es.se`, `quaefhm`, `cpio`, `atlvertit`, `curruptihilia`); footer good, with the chronic siglum damage (`G II li L M N` for G H K L M N, `11 P` for H P).
- **p. 299** — body good (`c^nsideretur`, `dilTusione`, `elli-caciam`, `praedictarum"`, `Pkniludo`, `manifesle`, `stullus`, `tuarum` printed `tudrum`, `feeisti`); footer good (`Cfr 1. Sent;` for `Cfr. I. Sent.`, `d. III. 0. 1` for `c. 1`, `\l0` for propos. 10).

**Page span — closed positively, and BOTH named traps were live on this leaf.** The volume index claims 296–299; the span is 296–299, but that is a coincidence of the numbers, not a corroboration of the claim. The end is fixed from the **`Cap. II.` heading standing in p. 299's RIGHT column**, directly under § 15's close at *impleta est terra possessione tua.*, with its subtitle *De speculatione Dei in vestigiis suis in hoc sensibili mundo.* — the third and only in-place witness. **Trap 1, the running head, is confirmed on the plate: p. 299's head already reads `ITINERARII MENTIS IN DEUM C. II.` while Cap. I still fills the whole left column and most of the right.** Nothing was set or corroborated from it. **Trap 2, blank paper at a column foot,** never arose as a temptation because the terminus was taken from the heading; but note that p. 299's right column stops well above the foot for exactly the reason the rule names — its footer register carries n. 7's long runover plus nn. 8–10.

**Page-break map.** 296→297 falls **inside § 1**, mid-sentence at *nihil fit, nisi | divinum auxilium comitetur* (left column of 296 is the capitula table's tail, so Cap. I opens low on that leaf and crosses to the right column at *in loco, quem posuit*). 297→298 falls **inside § 7**, mid-sentence at *avertens se a vero lumine ad | commutabile bonum* — the very words the raw drops. 298→299 falls **inside § 13**, mid-phrase inside an italic pair, *quaedam mutabilia et | incorruptibilia, ut caelestia*.

**Gutters — measured here, none inherited except p. 296.**
- **p. 296 = 1387** (inherited from `bon-itin-prol`; not re-measured, this chunk holds only the leaf's bottom third and the right footer, both of which the pilot profiled).
- **p. 297 = 1187.** The tool's default is **1178 on a 44 px run — rejected**, well under the 60 px floor. Thirteen re-profiled row windows agree at **1187–1188 on 60–63 px runs**; the direct body-row ink profile shows a zero-ink band x = 1157–1215 with the printed centre rule inking at x ≈ 1181–1190, whose midpoint is 1186. Adopted 1187. The 1178/44 px default is the rule truncating the run, the diagnostic shape named in the gutter rule.
- **p. 298 = 1377.** Default 1378 on a 60 px run; eleven sound windows spread only 1375–1378. The direct profile gives a zero band x = 1345–1408 (rule at ≈ 1374–1380), midpoint 1377. **Six of the twenty-six windows returned 1245–1311 on runs of 209–458 px** — textbook min-collection artifact on a leaf whose body and footer regions leave different whitespace, and every one of them was discarded on run width alone.
- **p. 299 = 1172.** Default 1172 on a 59 px run — borderline, so re-profiled: twenty-five windows spread 1169–1175 on 59–65 px runs, and the direct body profile gives a zero band x = 1142–1203 (rule at ≈ 1169–1174), midpoint 1172. One window (0.65–0.80) blew out to 1153 on a 96 px run and was discarded. **The per-column ink profile was printed for all three pages even where the windows agreed** — and it is what showed the centre rule sitting slightly LEFT of band centre on 297 and dead centre on 298/299, which is why 297 alone forked.

**Apparatus — 29 entries, per page.**
- **p. 296 (1 of the page's 6):** **n. 6 only**, inherited. Blocks on that leaf: nn. 1–3 left footer, nn. 4–6 right; anchors nn. 1–2 left, nn. 3–4 right (prologue's), n. 5 on `EXPLICIUNT CAPITULA` (capitula's), n. 6 mine. **nn. 1–5 not re-claimed.**
- **p. 297 (10 of 10 — all mine):** left footer opens numbered at n. 1 (*Cap. 1. § 1.*) and runs to n. 6, which **breaks mid-word at `— Su-`** just above the signature line `S. Bonav. — Tom. V.`; the right footer opens with n. 6's unnumbered continuation `perius post alius A addit…`, then nn. 7–10, closing complete at *a summo bono.* **Blocks 6/4; anchors 5/5** (nn. 1–5 anchor in the left column, nn. 6–10 in the right) — so **n. 6 anchors RIGHT and prints LEFT**, a one-note underrun of the column division sitting on top of a runover.
- **p. 298 (9 of 9 — all mine):** left footer nn. 1–6, closing complete at *Prolog. § 2.*; right footer opens numbered at n. 7, then nn. 8–9. **Blocks 6/3; anchors 4/5** (nn. 1–4 left column, nn. 5–9 right) — a two-note overrun; **no runover**, both blocks open numbered and close complete.
- **p. 299 (9 of the page's 10):** left footer nn. 1–7, with **n. 7 breaking at a punctuation boundary** after *Aristot., de Praedicam. c. de Priori.*; the right footer opens with n. 7's unnumbered continuation `— De libro creaturae vide Breviloq…`, then nn. 8–10. **n. 10 is NOT mine** — it anchors at *est altius¹⁰* in Cap. II § 1 and is **forwarded to `bon-itin-c2`**. Blocks (mine) 7/2; anchors (mine) 7/2, nn. 1–7 in the left column, nn. 8–9 in the right; here anchors and blocks coincide exactly.

**Hand-off received — re-derived item by item, not adopted.**
1. **p. 296 n. 6 — POSITION verified, COLUMN verified, OWNERSHIP verified.** The anchor stands on *in loco, quem posuit*⁶ at the **top of the right column**, the first line of body text under the full-width `INCIPIT SPECULATIO` heading, exactly as forwarded; the definition is the **last entry in the right footer**, reading `Psalm. 83, 6. seq.` The claim held in every particular. Its content is corroborated independently: Vulgate Ps 83:6–7 is *Beatus vir cuius est auxilium abs te… in valle lacrymarum*, verbatim the text § 1 opens on, so the digits `83, 6` need no appeal to the glyph.
2. **The display heading `INCIPIT SPECULATIO PAUPERIS IN DESERTO.` — position verified, ownership accepted and rendered.** It stands full-width across the gutter between `EXPLICIUNT CAPITULA ⁵.` and `Cap. I.` It is **rendered as the work's transmitted alternate title**, not dropped: p. 296 n. 5 (capitula's, not re-claimed here) names B E F K P Q and editions 1–4 as its witnesses.
3. **Marginalia on p. 296 — verified on the band**, both present and in the forwarded order: "Beatitudo supra nos." beside *Cum beatitudo…*, "Virtus elevans." beside *Sed supra nos levari…*. The prologue's marginalia on that leaf are not re-logged.
4. **Gutters** — p. 296 = 1387 accepted on the pilot's evidence (see above); 297/298/299 measured here from scratch.

**Hand-off forwarded to `bon-itin-c2`.**
- **p. 299 n. 10 → `bon-itin-c2`.** Anchor at *hoc considerare est altius*¹⁰ in **Cap. II § 1, right column**, roughly two thirds down; definition is the **last entry in p. 299's right footer**, reading in full: `H O et haec consideratio est altior.` **Verify its column yourself — do not adopt this.**
- **Body inherited:** Cap. II opens on p. 299, **right column**, under the in-place heading `Cap. II.` + subtitle *De speculatione Dei in vestigiis suis in hoc sensibili mundo.*, at `1. Sed quoniam circa speculum sensibilium non solum contingit contemplari Deum…`, and crosses the leaf to p. 300 mid-sentence at *…quo debemus | manuduci ad contemplandum Deum in cunctis creaturis*.
- **Marginalia on p. 299 that are c2's, not logged below:** "Gradus 2." (beside Cap. II § 1).
- **p. 299 gutter = 1172** (measured here, evidence above). **c2's own end must be closed from the `Cap. III.` heading, never from the running head** — p. 299 has already proved this volume's head runs a chapter ahead.
- **⚠ Cap. II's title as printed in place agrees with the capitula table** (*De speculatione Dei in vestigiis suis in hoc sensibili mundo*), so nothing is open here; the divergence still awaiting settlement is **Cap. VII's**, at c7.

**Runover tests.** Four page-foot / gutter joints were tested. **p. 297 n. 6 — GUTTER RUNOVER**, break mid-word (`— Su-` | `perius post alius A addit ad spiritualia…`), rejoined. **p. 299 n. 7 — GUTTER RUNOVER**, break at a punctuation boundary (`…c. de Priori.` | `— De libro creaturae vide Breviloq…`), rejoined. **p. 298 — no runover** (both blocks open numbered, close complete). **p. 296 right footer — no runover** (n. 6 is one short line, complete). **No page-to-page runover anywhere in the span.** Neither rejoined entry was logged by a predecessor, so both are logged fresh in the ledger.

**Readings settled off the band.**
- *deliciarum¹⁰. Sed avertens se a vero lumine ad* (§ 7, p. 297 foot) — **restored from the band after the raw dropped the line.** Independently corroborated by n. 10, which lemmatises both *deliciarum* (against the Vulgate's *voluptatis*) and *Sed avertens se* (K L add *a summo bono* after it). Note that the plate reads *Sed avertens se a vero lumine* with **no** *homo*; the raw's omission of the whole line could easily have been patched with a wrong subject.
- **n. 297-2 `II. Sent. d. 2. p. I. a. 1. q. 1.`** — the `1`/`4` class, live twice in one clause; both glyphs print with the serif that reads as `4`. Settled by sense against the corpus: `bon-sent-II-d2-p1-a1-q1` is *Utrum spiritualia habeant propriam mensuram*, the locus where *aeviternum* is distinguished from *aeternum*, which is exactly what the note is about.
- **n. 299-1 `d. III. c. 1, et Comment. p. I. dub. 1.`** — same class, same page-side. Settled from `bon-sent-I-d3-p1-dubia` Dub. I, which is precisely the discussion of the Master's rationes rising from creatures to God as *ens, vivens, intelligens* — the sentence the anchor stands on.
- **n. 297-8 `Exod. 24, 16`** (raw `2t, 16`) — settled by sense: Exodus 24:16 is where the Lord calls Moses out of the midst of the cloud on the seventh day after six, which is what the body quotes.
- **n. 297-9 `c. 10-14. et 38.`** and **n. 298-7 `Sap. 11, 21`** — read clean at 450 dpi; Sap 11:21 (*omnia in mensura et numero et pondere disposuisti*) is corroborated by the lemma *pondus, numerum et mensuram* it is attached to.
- **Sigla.** `B C I K L N P` (n. 297-1) — single bare upright is `I`, never `H`, and the alphabetical run settles it; `H K L` in the same note has two uprights. `G H K L M N` (n. 298-7) and `A C D E I K L M N` (n. 299-5) read by stroke count and run order, not by glyph. `H O` in the forwarded n. 299-10 likewise: two uprights, crossbar-less.
- **The editions `1, 2`** in nn. 297-1, 297-6, 298-3, 299-8 print the leading `1` with the `4`-like serif; the enumerations are in order and corroborate each other across four notes.

**Marginalia** (trimmed from the body, transcribed in body order). p. 296 R — "Beatitudo supra nos." · "Virtus elevans." p. 297 L — "Oratio mater sursum-actionis." · "De gradibus in genere." · "Gradus 3 ascensionis principales." · "Comparantur ad quatuor." · "Mentis aspectus tres." p. 297 R — "Gradus illi geminantur." · "Gradus sex." · "Figurae 4." · "Gradus sex potentiarum." · "Peccatum originale." p. 298 L — "Homo excaecatus et incurvatus." · "In Christo gratia et veritas." · "Triplex theologia." · "Quadruplex exercitium." · "Incipit primus gradus." p. 298 R — "Tria officia intellectus et tres aspectus." · "Aspectus contemplantis videt tria." · "Aspectus credentis attendit tria." · "Aspectus ratiocinantis videt tria." p. 299 L — "Sic contemplatur tria Dei attributa." · "Dilatatur consideratio 1. gradus." · "Septem conditiones rerum." · "Prima." · "Secunda." · "Tertia." · "Quarta." · "Quinta." · "Sexta." p. 299 R — "Septima." · "Conclusio notanda." · "Admonitio."

**Translation notes.** The frozen Itinerarium register is carried without exception: *speculatio* → "speculation" and *speculum* → "mirror" (§ 5's *per speculum / in speculo* and § 9's *tanquam speculum* are the same image the title carries); *contemplatio* → "contemplation" (§§ 5, 8, and the *contemplans / credens / ratiocinans* triad of §§ 10–13, where it is a technical term of the division); *excessus* → **"transport"** throughout — § 1's *excessus mentales* "mental transports" and § 7's *supermentales excessus* "supermental transports"; *rapiamur* → "be rapt" (§ 7); *vestigium* → "vestige"; *gradus* → "steps"; *mens* → "mind". *Sursum-actio* is rendered "upward-action", keeping Quaracchi's hyphenated compound rather than smoothing it, because n. 1 turns on precisely which compound the codices read. *Aeviternus* → "aeviternal" (the corpus form; n. 2 records that many codices wrongly flatten it to *aeternus*, which is exactly the distinction the English must keep visible). *Synderesis scintilla* → "the spark of synderesis". *Ratio* in § 14's *secundum rationem durationis* → "according to the account of", per the corpus table. Scripture on the Douay-Rheims base adjusted to Quaracchi's actual Latin: Ps 83:6 keeps *in loco, quem posuit* ("in the place which he hath set"); Eccli 24:26 keeps Bonaventure's *adimplemini* against the Vulgate's *implemini* (n. 298-5 records the variance) and is rendered "be filled with my fruits" on the Douay base; Sap 5:21's *pugnabit orbis terrarum contra insensatos* keeps the Douay "the whole world shall fight with him against the unwise"; Ps 103:24's *possessione tua* is Bonaventure's reading and is rendered "with thy riches" on the Douay base.

**`[?]` flags: none.** One typographic oddity is recorded rather than flagged: **§ 14's paragraph number prints as `14` with no following period** on the plate, alone among the fifteen. It is set here as `14.` to keep the citation unit uniform across both languages; nothing textual turns on it.

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