site: bonaventure

collection: Itinerarium mentis in Deum

title: Cap. 3

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### Cap. III. *De speculatione Dei per suam imaginem naturalibus potentiis insignitam.*

1. Quoniam autem duo gradus praedicti, ducendo nos in Deum per *vestigia* sua, per quae in cunctis creaturis relucet, manuduxerunt nos usque ad hoc, ut ad nos reintraremus, in mentem scilicet nostram, in qua divina relucet *imago*; hinc est, quod iam tertio loco, ad nosmetipsos intrantes et quasi atrium forinsecus relinquentes, *in sanctis*[^p303-3], scilicet *anteriori* parte tabernaculi, conari debemus per speculum videre Deum; ubi ad modum candelabri relucet lux veritatis in facie nostrae mentis, in qua scilicet resplendet imago beatissimae Trinitatis.

Intra igitur ad te et vide, quoniam mens tua *amat* ferventissime semetipsam; nec se posset amare, nisi se *nosset*; nec se nosset, nisi sui *meminisset*, quia nihil capimus per intelligentiam, quod non sit praesens apud nostram memoriam; et ex hoc advertis, animam tuam triplicem habere potentiam, non oculo carnis, sed oculo rationis[^p303-4]. Considera igitur harum trium potentiarum *operationes* et *habitudines*, et videre poteris Deum per te tanquam per imaginem, quod est videre *per speculum in aenigmate*.

2. *Operatio* autem *memoriae* est retentio et repraesentatio non solum *praesentium*, *corporalium* et *temporalium*, verum etiam *succedentium*, *simplicium* et *sempiternalium*. — Retinet namque memoria *praeterita* per recordationem, *praesentia* per susceptionem, *futura* per praevisionem. — Retinet etiam *simplicia*, sicut principia quantitatum continuarum et discretarum[^p303-5], ut punctum, instans et unitatem, sine quibus impossibile est meminisse aut cogitare ea quae principiantur per haec. — Retinet nihilominus *scientiarum principia et dignitates* ut *sempiternalia* et sempiternaliter, quia nunquam potest sic oblivisci eorum, dum ratione utatur, quin ea audita approbet et eis assentiat, non tanquam de novo percipiat, sed tanquam sibi innata et familiaria recognoscat; sicut patet, si proponatur alicui: « De quolibet affirmatio, vel negatio »; vel: « Omne totum est maius sua parte », vel quaecumque alia dignitas, cui non est contradicere « ad interius rationem[^p303-6] ».

Ex *prima* igitur retentione actuali omnium temporalium, praeteritorum scilicet, praesentium et futurorum, habet effigiem *aeternitatis*, cuius praesens indivisibile ad omnia tempora se extendit. — Ex *secunda* apparet, quod ipsa non solum habet *ab exteriori* formari per phantasmata, verum etiam *a superiori* suscipiendo et in se habendo simplices formas, quae non possunt introire per portas sensuum et sensibilium phantasias[^p303-7]. — Ex *tertia* habetur,
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quod ipsa habet lucem incommutabilem sibi praesentem, in qua meminit invariabilium veritatum. — Et sic per *operationes* memoriae apparet, quod ipsa anima est imago Dei et similitudo adeo sibi praesens et eum habens praesentem, quod eum actu capit et per potentiam « capax eius est et particeps esse potest[^p304-1] ».

3. *Operatio* autem virtutis *intellectivae* est in perceptione intellectus *terminorum*, *propositionum* et *illationum*. — Capit autem intellectus *terminorum significata*, cum comprehendit, quid est unumquodque per definitionem. Sed definitio habet fieri per superiora, et illa per superiora definiri habent, usquequo veniatur ad suprema et generalissima, quibus ignoratis, non possunt intelligi *definitive* inferiora[^p304-2]. Nisi igitur cognoscatur, quid est *ens per se*, non potest *plene* sciri definitio alicuius specialis substantiae. Nec *ens per se* cognosci potest, nisi cognoscatur cum suis conditionibus, quae sunt: *unum*, *verum*, *bonum*. Ens autem, cum possit cogitari ut *diminutum* et ut *completum*, ut *imperfectum* et ut *perfectum*, ut ens *in potentia* et ut ens *in actu*, ut ens *secundum quid* et ut ens *simpliciter*, ut ens *in parte* et ut ens *totaliter*, ut ens *transiens* et ut ens *manens*, ut ens *per aliud* et ut ens *per se*, ut ens *permixtum* non-enti et ut ens *purum*, ut ens *dependens* et ut ens *absolutum*, ut ens *posterius* et ut ens *prius*, ut ens *mutabile* et ut ens *immutabile*, ut ens *simplex* et ut ens *compositum*: cum « privationes et defectus nullatenus possint cognosci nisi per positiones »[^p304-3], non venit intellectus noster ut *plene resolvens* intellectum alicuius entium creatorum, nisi *iuvetur* ab intellectu entis purissimi, actualissimi, completissimi et absoluti; quod est *ens simpliciter* et *aeternum*, in quo sunt rationes omnium in sua puritate. Quomodo autem sciret intellectus, hoc esse ens defectivum et incompletum, si nullam haberet cognitionem entis absque omni defectu? Et sic de aliis conditionibus praelibatis.

Intellectum autem *propositionum* tunc intellectus dicitur veraciter comprehendere, cum certitudinaliter scit, illas veras esse; et hoc scire est scire, quoniam non potest falli in illa comprehensione. Scit enim, quod veritas illa non potest aliter se habere; scit igitur, illam veritatem esse incommutabilem. Sed cum ipsa mens nostra sit commutabilis, illam sic incommutabiliter relucentem non potest videre nisi per aliquam lucem omnino incommutabiliter radiantem, quam impossibile est esse creaturam mutabilem. Scit igitur in illa luce, *quae illuminat omnem hominem venientem in hunc mundum*, quae est *lux vera* et *Verbum in principio apud Deum*[^p304-4].

Intellectum vero *illationis* tunc veraciter percipit noster intellectus, quando videt, quod conclusio *necessario* sequitur ex praemissis; quod non solum videt in terminis necessariis, verum etiam in contingentibus, ut: si homo currit, homo movetur. Hanc autem necessariam habitudinem percipit non solum in rebus entibus, verum etiam in non-entibus. Sicut enim, homine existente, sequitur: si homo currit, homo movetur; sic etiam, non existente. Huiusmodi igitur *illationis necessitas* non venit ab existentia rei in *materia*, quia est contingens, nec ab existentia rei in *anima*, quia tunc esset fictio, si non esset in re: venit igitur ab exemplaritate in arte aeterna, secundum quam res habent aptitudinem et habitudinem ad invicem secundum illius aeternae artis *repraesentationem*. Omnis igitur, ut dicit Augustinus de Vera Religione[^p304-5], *vere ratiocinantis* lumen accenditur ab illa veritate et ad ipsam nititur pervenire.

— Ex quo manifeste apparet, quod coniunctus sit intellectus noster ipsi aeternae veritati, dum non nisi per illam docentem nihil verum potest certitudinaliter capere. Videre igitur per te potes veritatem, quae te docet, si te concupiscentiae et phantasmata non impediant et se tanquam nubes inter te et veritatis radium non interponant.

4. *Operatio* autem virtutis *electivae* attenditur in *consilio*, *iudicio* et *desiderio*. — *Consilium* autem est in inquirendo, quid sit melius, hoc an illud. Sed melius non dicitur nisi per accessum ad optimum; accessus autem est secundum maiorem assimilationem[^p304-6]: nullus ergo scit, utrum hoc sit illo melius, nisi sciat, illud optimo magis assimilari. Nullus autem
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scit, aliquid alii magis assimilari, nisi illud cognoscat; non enim scio, hunc esse similem Petro, nisi sciam vel cognoscam Petrum: omni igitur *consilianti* necessario est impressa notio summi boni[^p305-1].

*Iudicium* autem certum de consiliabilibus est per aliquam legem. Nullus autem certitudinaliter iudicat per legem, nisi certus sit, quod illa lex recta est, et quod ipsam iudicare non debet; sed mens nostra iudicat de se ipsa: cum igitur non possit iudicare de lege, per quam iudicat; lex illa superior est mente nostra, et per hanc iudicat, secundum quod sibi impressa est. Nihil autem est superius mente humana, nisi solus ille qui fecit eam[^p305-2]: igitur in iudicando *deliberativa* nostra pertingit ad divinas leges, si *plena resolutione* dissolvat.

*Desiderium* autem principaliter est illius quod maxime ipsum movet. Maxime autem movet quod maxime amatur; maxime autem amatur esse beatum; beatum autem esse non habetur nisi per optimum et finem ultimum: nihil igitur appetit humanum *desiderium* nisi quia summum bonum, vel quia est ad illud, vel quia habet aliquam effigiem illius. Tanta est vis summi boni, ut nihil nisi per illius desiderium a creatura possit amari, quae tunc fallitur et errat, cum effigiem et simulacrum pro veritate acceptat[^p305-3].

Vide igitur, quomodo anima Deo est propinqua, et quomodo memoria in aeternitatem, intelligentia in veritatem, electiva potentia ducit in bonitatem summam secundum operationes suas.

5. Secundum autem harum potentiarum *ordinem* et *originem* et *habitudinem* ducit in ipsam beatissimam Trinitatem. — Nam ex memoria *oritur* intelligentia ut ipsius proles, quia tunc intelligimus, cum similitudo, quae est in memoria, resultat in acie intellectus, quae nihil aliud est quam verbum; ex memoria et intelligentia spiratur amor tanquam nexus amborum. Haec tria, scilicet *mens generans*, *verbum* et *amor*, sunt in anima quoad memoriam, intelligentiam et voluntatem, quae sunt consubstantiales, coaequales et coaevae, se invicem circumincedentes[^p305-4]. Si igitur Deus perfectus est spiritus, habet *memoriam*, *intelligentiam* et *voluntatem*, habet et *Verbum* genitum et *Amorem* spiratum, qui necessario distinguuntur, cum unus ab altero producatur, non *essentialiter*, non *accidentaliter*, ergo *personaliter*.

Dum igitur mens se ipsam considerat, per se tanquam per speculum consurgit ad speculandam Trinitatem beatam, Patris, Verbi et Amoris, trium personarum coaeternarum, coaequalium et consubstantialium, ita quod quilibet in quolibet est aliorum, unus tamen non est alius, sed ipsi tres sunt unus Deus.

6. Ad hanc speculationem, quam habet anima de suo principio trino et uno per trinitatem suarum potentiarum, per quas est imago Dei, *iuvatur* per lumina scientiarum, quae ipsam perficiunt et informant et Trinitatem beatissimam tripliciter repraesentant. — Nam omnis philosophia aut est *naturalis*, aut *rationalis*, aut *moralis*. Prima agit de causa essendi, et ideo ducit in *potentiam Patris*; secunda de ratione intelligendi, et ideo ducit in *sapientiam Verbi*; tertia de ordine vivendi, et ideo ducit in *bonitatem Spiritus sancti*[^p305-5].

*Rursus*, *prima* dividitur in metaphysicam, mathematicam et physicam. Et prima est de rerum essentiis, secunda de numeris et figuris, tertia de naturis, virtutibus et operationibus diffusivis. Et ideo prima in *primum principium*, *Patrem*, secunda in eius *imaginem*, *Filium*, tertia ducit in *Spiritus sancti donum*.

*Secunda* dividitur in grammaticam, quae facit potentes ad exprimendum; in logicam, quae facit perspicaces ad arguendum; in rhetoricam, quae facit habiles ad persuadendum sive movendum. Et hoc similiter insinuat mysterium ipsius beatissimae Trinitatis.

*Tertia* dividitur in monasticam, oeconomicam et politicam. Et ideo prima insinuat *primi principii innascibilitatem*, secunda *Filii familiaritatem*, tertia *Spiritus sancti liberalitatem*.

7. Omnes autem hae scientiae habent regulas certas et infallibiles tanquam lumina et radios descendentes a lege aeterna in mentem nostram. Et ideo mens nostra tantis splendoribus irradiata et superfusa, nisi sit caeca, manuduci potest per semetipsam ad contemplandam illam lucem aeternam. Huius autem lucis irradiatio et consideratio sapientes suspendit in admirationem et econtra insipientes, qui non
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credunt, ut intelligant, ducit in perturbationem, ut impleatur illud propheticum[^p306-1]: *Illuminans tu mirabiliter a montibus aeternis, turbati sunt omnes insipientes corde.*

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english:
### Ch. III. *On the speculation of God through his image stamped with the natural powers.*

1. But since the two aforesaid steps, by leading us into God through his *vestiges*, through which he shines back in all creatures, have led us by the hand as far as this, that we should re-enter into ourselves, that is, into our mind, in which the divine *image* shines back; hence it is that now in the third place, entering into our very selves and as it were leaving the outer court behind, we ought to strive to see God through a mirror *in the holy place*[^p303-3], that is, in the *forward* part of the tabernacle; where, after the manner of a candlestick, the light of truth shines back upon the face of our mind, in which, namely, the image of the most blessed Trinity shines forth.

Enter therefore into yourself and see, since your mind *loves* itself most ardently; nor could it love itself unless it *knew* itself; nor would it know itself unless it *remembered* itself, because we grasp nothing through the understanding which is not present to our memory; and from this you advert that your soul has a threefold power, not by the eye of the flesh, but by the eye of reason[^p303-4]. Consider therefore the *operations* and the *relations* of these three powers, and you will be able to see God through yourself as through an image, which is to see *through a mirror in an obscure manner*.

2. Now the *operation* of *memory* is the retention and representation not only of things *present*, *corporeal* and *temporal*, but also of things *successive*, *simple* and *sempiternal*. — For memory retains things *past* by recollection, things *present* by reception, things *future* by foresight. — It retains also *simple* things, such as the principles of continuous and discrete quantities[^p303-5], as the point, the instant and the unit, without which it is impossible to remember or to think of those things which take their beginning from these. — It retains nonetheless the *principles and axioms of the sciences* as *sempiternal* and sempiternally, since it can never so forget them, so long as it uses reason, but that it approves them when heard and assents to them, not as though it perceived them anew, but as recognizing them as innate and familiar to itself; as is clear if there be proposed to anyone: « Of anything whatever, affirmation or negation »; or: « Every whole is greater than its part », or any other axiom whatever, which one cannot contradict « as regards the interior discourse[^p303-6] ».

From the *first* retention, therefore, the actual retention of all temporal things — of the past, that is, the present and the future — it has the effigy of *eternity*, whose indivisible present extends itself to all times. — From the *second* it appears that it has not only to be formed *from without* through phantasms, but also *from above*, by receiving and holding within itself simple forms, which cannot go in through the gates of the senses and the phantasies of sensible things[^p303-7]. — From the *third* it is had
that it has an unchangeable light present to itself, in which it remembers unvarying truths. — And thus through the *operations* of memory it appears that the soul itself is the image of God and a likeness so present to itself, and having him present, that it actually grasps him and by its power « is capable of him and can be a partaker of him[^p304-1] ».

3. Now the *operation* of the *intellective* power lies in the perception of the intellect of *terms*, of *propositions* and of *inferences*. — The intellect grasps the *things signified by terms* when it comprehends what each thing is through its definition. But a definition has to be made through higher things, and those have to be defined through higher, until one comes to the highest and most general, which being unknown, the lower cannot be understood *definitively*[^p304-2]. Unless therefore it be known what *being per se* is, the definition of any particular substance cannot be *fully* known. Nor can *being per se* be known unless it be known together with its conditions, which are: *one*, *true*, *good*. But since being can be thought of as *diminished* and as *complete*, as *imperfect* and as *perfect*, as being *in potency* and as being *in act*, as being *in a certain respect* and as being *simply*, as being *in part* and as being *totally*, as being *transient* and as being *abiding*, as being *through another* and as being *through itself*, as being *mixed* with non-being and as being *pure*, as being *dependent* and as being *absolute*, as being *posterior* and as being *prior*, as being *mutable* and as being *immutable*, as being *simple* and as being *composite*: since « privations and defects can in no way be known except through positions »[^p304-3], our intellect does not come to *fully resolve* the understanding of any created being unless it be *aided* by the understanding of the being most pure, most actual, most complete and absolute; which is *being simply* and *eternal*, in which are the accounts of all things in their purity. But how would the intellect know that this is a defective and incomplete being, if it had no knowledge of the being that is without any defect? And so of the other conditions touched on above.

Now the intellect is said truly to comprehend the understanding of *propositions* when it knows with certitude that they are true; and to know this is to know, since it cannot be deceived in that comprehension. For it knows that that truth cannot be otherwise; it knows therefore that that truth is unchangeable. But since our mind itself is changeable, it cannot see that truth shining back thus unchangeably except through some light radiating altogether unchangeably, which it is impossible should be a mutable creature. It knows therefore in that light *which enlighteneth every man that cometh into this world*, which is the *true light* and the *Word in the beginning with God*[^p304-4].

But our intellect truly perceives the understanding of an *inference* when it sees that the conclusion follows *necessarily* from the premisses; which it sees not only in necessary terms, but also in contingent ones, as: if a man runs, a man is moved. And it perceives this necessary relation not only in things that are, but also in things that are not. For as, when a man exists, it follows: if a man runs, a man is moved; so also when he does not exist. The *necessity of an inference* of this sort, therefore, does not come from the existence of the thing in *matter*, since that is contingent, nor from the existence of the thing in the *soul*, since it would then be a fiction if it were not in the thing: it comes therefore from exemplarity in the eternal art, according to which things have an aptitude and a relation to one another according to the *representation* of that eternal art. Therefore, as Augustine says in *On True Religion*[^p304-5], the light of everyone *truly reasoning* is kindled from that truth and strives to arrive at it.

— From which it manifestly appears that our intellect is conjoined to that eternal truth itself, since it can grasp nothing true with certitude except through her teaching. You can therefore see through yourself the truth which teaches you, if concupiscences and phantasms do not impede you and interpose themselves like clouds between you and the ray of truth.

4. Now the *operation* of the *elective* power is attended to in *counsel*, in *judgement* and in *desire*. — *Counsel* lies in inquiring which is better, this or that. But nothing is called better except by approach to the best; and approach is according to greater assimilation[^p304-6]: no one therefore knows whether this be better than that unless he knows that it is more assimilated to the best. But no one
knows that something is more assimilated to another unless he knows that other; for I do not know that this man is like Peter unless I know or am acquainted with Peter: to everyone *taking counsel*, therefore, the notion of the highest good is necessarily impressed[^p305-1].

Now certain *judgement* about the matters of counsel is through some law. But no one judges with certitude through a law unless he is certain that that law is right, and that he ought not to judge it; yet our mind judges concerning itself: since therefore it cannot judge concerning the law through which it judges, that law is higher than our mind, and through this it judges, according as it has been impressed upon it. But nothing is higher than the human mind except he alone who made it[^p305-2]: therefore in judging our *deliberative* power reaches to the divine laws, if it resolves by a *full resolution*.

*Desire*, however, is principally of that which most of all moves it. Now that most moves which is most loved; and what is most loved is to be blessed; and to be blessed is not had except through the best and the ultimate end: nothing therefore does human *desire* seek after except because it is the highest good, or because it is toward it, or because it has some effigy of it. So great is the force of the highest good that nothing can be loved by a creature except through desire of it, which creature is then deceived and errs when it accepts the effigy and the simulacrum for the truth[^p305-3].

See therefore how near the soul is to God, and how memory leads into eternity, understanding into truth, and the elective power into the highest goodness, according to their operations.

5. Now according to the *order*, the *origin* and the *relation* of these powers it leads into the most blessed Trinity itself. — For from memory *arises* understanding as its offspring, since we then understand when the likeness which is in the memory issues forth in the edge of the intellect, which is nothing other than a word; and from memory and understanding love is breathed forth as the bond of both. These three, namely the *generating mind*, the *word* and *love*, are in the soul as regards memory, understanding and will, which are consubstantial, coequal and coeval, mutually interpenetrating one another[^p305-4]. If therefore God is a perfect spirit, he has *memory*, *understanding* and *will*; he has also a *Word* begotten and a *Love* breathed forth, which are necessarily distinguished, since one is produced by the other — not *essentially*, not *accidentally*, therefore *personally*.

While therefore the mind considers itself, it rises through itself as through a mirror to speculate upon the blessed Trinity of the Father, the Word and Love — three persons coeternal, coequal and consubstantial, in such wise that each one is in each of the others, yet one is not the other, but those three are one God.

6. For this speculation, which the soul has of its principle three and one through the trinity of its powers, by which it is the image of God, it is *aided* by the lights of the sciences, which perfect and inform it and represent the most blessed Trinity in a threefold way. — For all philosophy is either *natural*, or *rational*, or *moral*. The first treats of the cause of being, and therefore leads into the *power of the Father*; the second, of the ground of understanding, and therefore leads into the *wisdom of the Word*; the third, of the order of living, and therefore leads into the *goodness of the Holy Spirit*[^p305-5].

*Again*, the *first* is divided into metaphysics, mathematics and physics. And the first is concerned with the essences of things, the second with numbers and figures, the third with natures, powers and diffusive operations. And therefore the first leads into the *first principle*, the *Father*, the second into his *image*, the *Son*, the third into the *gift of the Holy Spirit*.

The *second* is divided into grammar, which makes men able to express; into logic, which makes them keen to argue; into rhetoric, which makes them apt to persuade or to move. And this likewise intimates the mystery of the most blessed Trinity itself.

The *third* is divided into the monastic, the economic and the political. And therefore the first intimates the *unbegottenness of the first principle*, the second the *familiarity of the Son*, the third the *liberality of the Holy Spirit*.

7. Now all these sciences have certain and infallible rules, as lights and rays descending from the eternal law into our mind. And therefore our mind, irradiated and suffused with such splendours, unless it be blind, can be led by the hand through its very self to contemplating that eternal light. But the irradiation and consideration of this light suspends the wise in admiration, and on the contrary leads the unwise, who
do not believe that they may understand, into disturbance, that there may be fulfilled that word of the prophet[^p306-1]: *Thou enlightenest wonderfully from the everlasting hills; all the foolish of heart were troubled.*

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la: Cfr. Exod. 26, ubi describitur tabernaculum Moysaicum, et Breviloq. p. II. c. 12.

en: Cf. Exodus 26, where the Mosaic tabernacle is described, and Breviloquium, part II, ch. 12.

la: Ita fere August., X. de Trin. c. 11. seq. et XIV. c. 6. seqq. — Superius pro *nec se posset amare* plures codd. *nec se amaret*.

en: So too, nearly in these words, Augustine, *On the Trinity* X, ch. 11 f., and XIV, ch. 6 ff. — Above, for *nec se posset amare* several codices have *nec se amaret*.

la: Quomodo memoriae sit praevisio futurorum, exponit August., XV. de Trin. c. 7. n. 13: Nec ex futuris praeterita, sed futura ex praeteritis, non tamen firma cognitione coniicimus... Ut praevideamus, non providentia nos instruit, sed memoria etc. — Inferius pro *dum ratione* edd. et aliquot codd. *dummodo ratione*.

en: How foresight of future things belongs to memory Augustine sets out in *On the Trinity* XV, ch. 7, n. 13: *Nor do we conjecture past things from future, but future from past, and that not with firm knowledge... It is not providence that instructs us to foresee, but memory*, etc. — Below, for *dum ratione* the editions and several codices have *dummodo ratione*.

la: Ut ait Aristot., I. Poster. c. 8. (c. 10.), huic dictioni opponendo alteram, scil. « ad exterius orationem (πρὸς τὸν ἔξω λόγον) », contra quam licet semper instantiam ferre (cfr. tom. I. pag. 155, nota 10.). Vat., 3, 4 cum pluribus codd. *admittitur ratione*. — Prima dignitas: *de quolibet affirmatio* etc., exhibetur ab Aristot., IV. Metaph. text. 15. (III. c. 4.); secunda colligitur ex V. Metaph. text. 30. seq. (IV. c. 25. seq.). — Per verba superius posita: « quin ea audita approbet » etc., respicitur a Boethio data et supra pag. 79, nota 6. allata definitio *communis animi conceptionis*, qualis secundum Euclid., I. Geomet., est: Omne totum est maius sua parte (n. 9.).

en: As Aristotle says, *Posterior Analytics* I, ch. 8 (ch. 10), setting against this phrase another, namely « as regards the exterior discourse (πρὸς τὸν ἔξω λόγον) », against which one may always bring an objection (cf. tome I, p. 155, note 10). The Vatican edition and editions 3, 4, with several codices, have *admittitur ratione*. — The first axiom, *of anything whatever, affirmation*, etc., is set forth by Aristotle, *Metaphysics* IV, text 15 (III, ch. 4); the second is gathered from *Metaphysics* V, text 30 f. (IV, ch. 25 f.). — By the words set above, « but that it approves them when heard », etc., reference is made to the definition of a *common conception of the mind* given by Boethius and brought forward above at p. 79, note 6 — such as, according to Euclid, *Geometry* I, is: Every whole is greater than its part (n. 9).

la: Cfr. II. Sent. d. 39. a. 1. q. 2. in fine et IV. d. 49. p. I. q. 2. ad 1-3. — De seq. propositione vide supra Quaest. de scientia Christi, q. 4.

en: Cf. II Sent., d. 39, a. 1, q. 2, at the end, and IV, d. 49, p. 1, q. 2, ad 1–3. — On the following proposition see above, the *Disputed Questions on the Knowledge of Christ*, q. 4.

la: August., XIV. de Trin. c. 8. n. 11.

en: Augustine, *On the Trinity* XIV, ch. 8, n. 11.

la: Secundum Aristot., VI. Topic. c. 3. (c. 4.). Cfr. etiam Porphyr., de Praedicab. c. *de Specie*, ex quo supra pag. 71, nota 3. quaedam allata sunt. — De conditionibus entis vide supra pag. 215, nota 1.

en: According to Aristotle, *Topics* VI, ch. 3 (ch. 4). Cf. also Porphyry, *On the Predicables*, the chapter *On Species*, from which some things were brought forward above at p. 71, note 3. — On the conditions of being see above, p. 215, note 1.

la: Averroes, in III. de Anima, text. 25: Et universaliter omnes privationes non cognoscuntur nisi per contraria, scilicet per cognitionem habitus et per cognitionem defectus habitus. Cfr. tom. III. pag. 802, nota 8. et supra pag. 19, nota 8. — De *rationibus* rerum in Deo agitur supra Quaest. de scientia Christi, q. 2. seq. — Multi codd., 1 et 2 *positionem*.

en: Averroes, on *On the Soul* III, text 25: *And universally all privations are not known except through their contraries, that is, through knowledge of the habit and through knowledge of the lack of the habit.* Cf. tome III, p. 802, note 8, and above, p. 19, note 8. — Of the *accounts* of things in God there is treatment above, in the *Disputed Questions on the Knowledge of Christ*, q. 2 f. — Many codices, and editions 1 and 2, have *positionem*.

la: Ioan. 1, 1. et 9. Vide supra Quaest. de scientia Christi, q. 4. — Pro *in illa luce* D G H K L M N *illam lucem*. Vocibus *aliquam lucem* edd. interserunt *aliam*.

en: John 1:1 and 9. See above, the *Disputed Questions on the Knowledge of Christ*, q. 4. — For *in illa luce* D G H K L M N have *illam lucem*. Into the words *aliquam lucem* the editions insert *aliam*.

la: Cap. 39. n. 72: Noli foras ire, in te ipsum redi, in interiore homine habitat veritas; et si tuam naturam mutabilem inveneris, transcende et te ipsum. Sed memento, cum te transcendis, ratiocinantem animam te transcendere. Illuc ergo tende, unde ipsum lumen rationis accenditur. Quo enim pervenit omnis bonus ratiocinator nisi ad veritatem? cum ad se ipsam veritas non utique ratiocinando perveniat, sed quod ratiocinantes appetunt ipsa sit (Pro *Omnis* D F G H K L M *Omne*, et pro *vere ratiocinantis* D F G M *verae rationis*). — Haec de triplici operatione virtutis intellectivae doctrina refertur quasi ad verbum a Fr. Matthaeo ab Aquasparta, Quaest. prima disputata in corp. a nobis edita in opusculo: de Humanae Cognitionis ratione (pag. 98 seq.); ubi notanda sunt quae ibid. praemittuntur contra ontologismum. — Superius pro *quia est* et *quia tunc* non pauci codd. *quae est* et *quae tunc*.

en: Ch. 39, n. 72: *Go not outside; return into yourself; truth dwells in the inner man; and if you find your own nature to be mutable, transcend even yourself. But remember, when you transcend yourself, that you transcend the reasoning soul. Strive therefore thither, whence the very light of reason is kindled. For whither does every good reasoner arrive but at truth? — since truth does not arrive at itself by reasoning, but is that which those who reason seek after* (For *Omnis* D F G H K L M have *Omne*, and for *vere ratiocinantis* D F G M *verae rationis*). — This doctrine on the threefold operation of the intellective power is reported almost word for word by Friar Matthew of Aquasparta, in the body of the first Disputed Question, published by us in the opuscule *On the Ground of Human Knowledge* (p. 98 f.); where what is there set out beforehand against ontologism is to be noted. — Above, for *quia est* and *quia tunc* not a few codices have *quae est* and *quae tunc*.

la: Aristot., IV. Metaph. text. 18. (III. c. 4.): Ipsum *magis* et *minus* inest entium naturae... Si igitur quod magis est propinquius est, profecto erit aliquid verum, cui propinquius est quod magis verum est.

en: Aristotle, *Metaphysics* IV, text 18 (III, ch. 4): *The very* more *and* less *is present in the nature of beings... If therefore what is more is nearer, assuredly there will be something true, to which that is nearer which is more true.*

la: August., VIII. de Trin. c. 3. n. 4: Bonum hoc et bonum illud, tolle *hoc* et *illud* et vide ipsum bonum, si potes; ita Deum videbis, non alio bono bonum, sed bonum omnis boni. Neque enim in his omnibus bonis... diceremus aliud alio melius, cum vere iudicamus, nisi esset *nobis impressa notio ipsius boni*, secundum quod et probaremus aliquid et aliud illi praeponeremus. — Pro *notio* Vat., 3 et 4 *notitia*.

en: Augustine, *On the Trinity* VIII, ch. 3, n. 4: *This good and that good — take away* this *and* that *and see the good itself, if you can; so will you see God, not good by another good, but the good of every good. For among all these goods... we should not say that one is better than another, when we judge truly, unless there were* impressed upon us the notion of the good itself, *according to which we both approve something and set another before it.* — For *notio* the Vatican edition and editions 3 and 4 have *notitia*.

la: Secundum August. locc. superius pag. 302, nota 1. allegatis. — Mox pro *deliberativa* H K L *deliberate mens*.

en: According to Augustine, in the places cited above at p. 302, note 1. — Soon after, for *deliberativa* H K L have *deliberate mens*.

la: Haec ratio exponitur a Boeth., III. de Consol. per totum. Cfr. August., II. de Lib. Arb. c. 9. n. 26, et Aristot., I. Ethic. c. 1. seqq. — Superius pro *igitur*, quod D G M omittunt, A *enim*, edd. *autem*; deinde post *nisi* supplevimus ex A B C E P *quia*, pro quo B F G H L M N *propter*.

en: This reasoning is set out by Boethius, *On the Consolation* III, throughout. Cf. Augustine, *On Free Choice* II, ch. 9, n. 26, and Aristotle, *Ethics* I, ch. 1 ff. — Above, for *igitur*, which D G M omit, A has *enim*, the editions *autem*; then after *nisi* we have supplied *quia* from A B C E P, for which B F G H L M N have *propter*.

la: Vide I. Sent. lit. Magistri, d. III. c. 2. seq., ubi loci ex Augustino allati sunt; cfr. ibid. Comment. p. II. et supra Breviloq. p. II. c. 12. — D F G L M N *se invicem non excedentes* (de *circumincessione* cfr. I. Sent. d. 19. p. I. q. 4.). Mox post *spiritus* D F H N addunt *qui*, L *quia*.

en: See I Sent., the Master's text, d. 3, ch. 2 f., where passages from Augustine are brought forward; cf. ibid., the Commentary, p. 2, and above, Breviloquium, part II, ch. 12. — D F G L M N have *se invicem non excedentes* (on *circumincession* cf. I Sent., d. 19, p. 1, q. 4). Soon after *spiritus* D F H N add *qui*, L *quia*.

la: Vide supra pag. 19, nota 7. verba Augustini. — De divisione *philosophiae* cfr. infra opusculum de Reductione artium ad theologiam. — Superius pro *per quas est imago Dei* F G H K L M N *per quas imago Dei exprimitur*; subinde plures codd., inter quos B P, omittunt *ducit* secunda et tertia vice.

en: See above, p. 19, note 7, for the words of Augustine. — On the division of *philosophy* cf. below, the opuscule *On the Reduction of the Arts to Theology*. — Above, for *per quas est imago Dei* F G H K L M N have *per quas imago Dei exprimitur*; thereupon several codices, among them B P, omit *ducit* the second and third time.

la: Psalm. 75, 5. seq. — Superius pro *ut intelligant* A *vel non intelligunt*; cfr. August., in Ioan. Evang. tr. 36. n. 7, ubi ostenditur, credendum esse, ut intelligatur, quia credendo homo fit *idoneus* ad intelligendum (Isai. 7, 9. secundum septuaginta interpretes: Nisi credideritis, non intelligetis).

en: Psalm 75:5 f. — Above, for *ut intelligant* A has *vel non intelligunt*; cf. Augustine, *Tractates on the Gospel of John* 36, n. 7, where it is shown that one must believe in order that one may understand, since by believing a man becomes *fit* for understanding (Isaiah 7:9 according to the Seventy interpreters: *Unless you believe, you will not understand*). ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L53875–54296), re-set against the 450 dpi column bands of pp. 303–306. All 17 apparatus entries read off the footer bands only — the Vol V raw carries no footnote numerals. Unlike `bon-itin-c2`, this chunk had **no banked scouting**; every gutter, span, register and hand-off below was derived here.

**Page span — closed positively, and the running head ran ahead a third time.** Cap. III runs **pp. 303–306**, opening in **p. 303's LEFT column** ~40 % down, under the in-place `Cap. III.` heading and subtitle, and closing at the **top of p. 306's LEFT column** at *…turbati sunt omnes insipientes corde.*, fixed from the `Cap. IV.` heading and its subtitle *De speculatione Dei in sua imagine donis gratuitis reformata.* standing immediately beneath it. Seven numbered paragraphs, §§ 1–7, no interior headings. **p. 306's running head already reads `… C. IV.` while Cap. III still holds the head of the left column** — the third leaf in this work on which the head names the next chapter. It was used for nothing. The volume index's claim of 303–306 turned out right and was likewise used for nothing.

**Page-break map** (all three verified across the seam on the band). 303→304 falls **inside § 2**, at *…Ex tertia habetur, | quod ipsa habet lucem incommutabilem sibi praesentem*. 304→305 falls **inside § 4**, at *…Nullus autem | scit, aliquid alii magis assimilari*. 305→306 falls **inside § 7**, at *…econtra insipientes, qui non | credunt, ut intelligant*.

**Gutters — three measured here, one inherited. All three tool defaults came in at 58–59 px, under the frozen floor, and all three were confirmed by going to the profile.**

| Page | Adopted | Full zero band | Centre rule | Tool default | Verdict |
|---|---|---|---|---|---|
| 303 | **1196** | 1166–1225 (60 px) | 1198, peak 1518 rows | 1198 / 60 px | inherited from `bon-itin-c2` |
| 304 | **1330** | 1301–1359 (59 px) | 1322–1334, peak 618 rows | 1330 / 58 px | default CONFIRMED at the band midpoint |
| 305 | **1229** | 1201–1258 (58 px) | 1224–1246, peak 267 rows | 1229 / 58 px | default CONFIRMED; rule lightly inked and set right of centre |
| 306 | **1325** | 1296–1355 (60 px) | — | 1325 / 59 px | default CONFIRMED at the band midpoint |

★ **A sub-60 px run is suspect, not wrong — and on this leaf-run all three suspects survived.** The frozen rule says run width is the confidence signal, not the value; here the direct per-column ink profile over the body+footer height returned the same value the tool did, to within 1 px, on every page. **That is worth recording precisely because c2's p. 302 went the other way** (a 55 px default rejected at 1344 against a true 1346): the floor is a trigger to go and look, and looking is what settles it either way. p. 305's rule is the lightest inked on the span (peak 267 rows against p. 303's 1518), which is why its zero band reads narrowest while its measurement is the least disturbed.

**Apparatus — 17 entries. ★ AND THE BLOCK OVERRUN REVERSED DIRECTION ON p. 305.**

| Page | Page total | c3's | Block split | Anchor split | Note |
|---|---|---|---|---|---|
| 303 | 7 | **nn. 3–7** | 5 L / 2 R | (mine) 1 L / 4 R | nn. 1–2 are c2's; **nn. 4–5 print LEFT, anchor RIGHT — a two-note overrun** |
| 304 | **6** | nn. 1–6 | 5 L / 1 R | 3 L / 3 R | **nn. 4–5 print LEFT, anchor RIGHT — a two-note overrun again** |
| 305 | **5** | nn. 1–5 | 3 L / 2 R | 4 L / 1 R | **n. 4 prints RIGHT and anchors LEFT — an UNDERRUN, the mirror of the last four leaves** |
| 306 | **9** | **n. 1 only** | 4 L / 5 R | n. 1 anchors L | nn. 2–9 are Cap. IV's → forwarded to c4 |

**5 + 6 + 5 + 1 = 17.** ★ **pp. 300, 301, 302, 303 and 304 all overran the column division leftward — five consecutive leaves — and then p. 305 underran it.** The standing rule ("read anchors, only anchors; block and anchor structure are independent") is what makes this a non-event rather than a two-note loss, and p. 305 is the reason the rule is stated symmetrically: a run of five same-direction leaves is exactly the pattern that tempts a reader to infer the sixth.

**Runovers — THREE, all three this chunk's to log.** Ledger line: `bon-itin-c3	p.303 n.5:gutter,p.304 n.5:gutter,p.305 n.3:gutter`.
- **p. 304 n. 5 — GUTTER RUNOVER.** The left block's n. 5 breaks **mid-word** at *…Sed memento, cum te tran-* and continues **unnumbered** at the head of the right footer: *scendis, ratiocinantem animam te transcendere…*. Rendered joined.
- **p. 305 n. 3 — GUTTER RUNOVER.** The left block's n. 3 breaks at *…Superius pro igitur, quod D G M omittunt, A* — immediately above the signature line `S. Bonav. — Tom. V.` — and continues unnumbered at the head of the right footer: *enim, edd. autem; deinde post nisi supplevimus…*. Rendered joined.
- **p. 303 n. 5 runs over the gutter** (*— Quomodo memoriae | sit praevisio futurorum…*) and **is c3's**, exactly as `bon-itin-c2` forwarded it. Logged here, not there. **p. 300 n. 5 is c2's and is NOT re-logged.**
- p. 306 — its n. 4 runs over, but n. 4 is Cap. IV's; **c4 logs it.**

**Hand-off received from `bon-itin-c2` — re-derived item by item, and all of it held.**
1. **p. 303 nn. 3–7 — OWNERSHIP verified for all five; POSITION and COLUMN verified for each.** n. 3 anchors at *in sanctis*³ in § 1, **left column**; nn. 4–7 all anchor in the **right column** (§ 1's *oculo rationis*⁴, § 2's *discretarum*⁵, *ad interius rationem*⁶ and *sensibilium phantasias*⁷). **The forwarded claim did not state the columns, and it was right not to** — the block prints 5 L / 2 R while the anchors of the five divide 1 L / 4 R.
2. **p. 303 n. 5's gutter runover — verified and logged here**, as forwarded.
3. **Cap. III's opening position — verified** at ~40 % down p. 303's left column, under the in-place heading and subtitle, at *1. Quoniam autem duo gradus praedicti…*.
4. **Marginalia "Gradus tertius." and "Notandum." — verified** on p. 303's left column, in that order.
5. **p. 303 gutter = 1196** accepted on c2's evidence. **p. 300 n. 5 was not re-logged**, as warned.

**Hand-off forwarded to `bon-itin-c4`.**
- **p. 306 nn. 2–9 are c4's.** n. 2 (`Cap. praeced. — De fundamentis huius cap. cfr. Breviloq…`) anchors at *cum ostensum sit*² in Cap. IV § 1, left column. The block prints 4 L / 5 R. **Verify every column yourself — do not adopt this.**
- **p. 306 n. 4 carries a gutter runover** (breaking at *…Gen. 2, 9, quod exponens Au-* | *gust., VIII. de Gen. ad lit. c. 5. n. 9…*). **c4 logs it.**
- **⚠ Do NOT re-log p. 303 n. 5, p. 304 n. 5 or p. 305 n. 3** — all three are in the ledger under `bon-itin-c3`.
- **Cap. IV opens p. 306 LEFT column**, ~40 % down, at `1. Sed quoniam non solum per nos transeundo…`, under the `Cap. IV.` heading + subtitle *De speculatione Dei in sua imagine donis gratuitis reformata.*
- **Marginalia on p. 306 that are Cap. IV's:** "Gradus 4." · "Observatio notanda."
- **p. 306 gutter = 1325** (band x = 1296–1355, default 1325 on a 59 px run, confirmed at the profile).
- ⚠ **Close c4's end from the `Cap. V.` heading, never from the running head** — this work has now run the head a chapter ahead on three separate leaves.

**Raw quality, graded per page and per region.**
- **p. 303** — Cap. III's portion **good** (`cr.idiis icr-tius` for the marginale, `vesligia`, `cun-'ctis`, `videce`, `atrium forinsecus` clean); footer good.
- **p. 304** — body **good** (`liabct`, `i)ivariabilium`, `deflnitionem`, `deflniri`, `praelibatis` clean); footer good on digits, damaged on sigla.
- **p. 305** — body **good**; footer good, except that the raw runs the signature line `S. Bonav. — Tom. V.` into n. 3's break, which is exactly where the runover falls — **a page-foot joint the raw cannot be trusted on**, read off the band.
- **p. 306** — Cap. III's four-line tail **good** (`aclcrnis`, `insipientcs`); footer good.

**Readings settled off the band.**
- **n. 303-6 `tom. I. pag. 155, nota 10`** — the `1`/`4` class; the plate's `455` is `155`, settled against the note's own subject (Aristotle's *ad exterius orationem*, discussed at that place in tome I) and against the neighbouring `pag. 79, nota 6` on the same line-run, whose digits are unambiguous.
- **n. 303-6 `IV. Metaph. text. 15` and `V. Metaph. text. 30. seq.`** — read clean at 450 dpi; the two are the standard loci for the principle of non-contradiction and for the whole/part axiom respectively, which is precisely the pair the note is glossing.
- **n. 304-2 `supra pag. 71, nota 3` / `pag. 215, nota 1`** — both read clean; `71` corroborated by its subject (Porphyry *de Specie*).
- **n. 304-5 `pag. 98 seq.`** — the Quaracchi editors' own opuscule; read clean.
- **n. 305-1 `VIII. de Trin. c. 3. n. 4`** — settled by the quotation itself, which is the *bonum hoc et bonum illud* passage of *De Trinitate* VIII, 3.
- **n. 306-1 `Psalm. 75, 5`** — the verse quoted in the body (*Illuminans tu mirabiliter a montibus aeternis*) is Vulgate Ps 75:5, so the digits need no appeal to the glyph. `Isai. 7, 9` likewise, from the Septuagint reading the note itself supplies.
- **Sigla.** `D G H K L M N` (n. 304-4), `D F G H K L M` (n. 304-5), `A B C E P` and `B F G H L M N` (n. 305-3), `D F G L M N` and `D F H N` (n. 305-4), `F G H K L M N` (n. 305-5) — all read by stroke count and by the alphabetical order of the run, never by the glyph alone. **The two-upright crossbar-less `H` appears in six separate runs on this span**, and in `H K L` at n. 305-2 it stands beside a single-upright letter in the same note.

**Marginalia** (trimmed from the body, transcribed in body order).
- **p. 303 L** — "Gradus tertius." · "Notandum."
- **p. 303 R** — "Tres actus et potentiae." · "Operationes et habitudines considerandae in potentiis." · "De operationibus." · "De triplici operatione memoriae." · "Notandum." · "Inde tripliciter apparet anima ut imago Dei."
- **p. 304 L** — "Notandum." · "De triplici operatione intellectus." · "Intellectus terminorum." · "Conditiones 12 entis." · "Plena resolutio terminorum ducit ad Deum." · "Intellectus propositionum."
- **p. 304 R** — "Notandum." · "Intellectus illationum." · "Notandum." · "Conclusio." · "De triplici operatione electivae." · "Consilium."
- **p. 305 L** — "Iudicium." · "Desiderium." · "Conclusio." · "De habitudinibus potentiarum." · "Haec insinuant Trinitatem."
- **p. 305 R** — "Conclusio." · "Dilatatur et iuvatur haec speculatio per lumina philosophiae." · "Philosophiae prima divisio." · "Subdivisio 1. membri." · "Item, 2. membri." · "Item, 3. membri." · "Epilogus."
- **p. 306 L** — none in Cap. III's tail; "Gradus 4." and "Observatio notanda." are Cap. IV's.

★ **The marginale "Conditiones 12 entis." is the editors' count of the twelve pairs in § 3's list, and it is right** — the pairs run *diminutum/completum*, *imperfectum/perfectum*, *in potentia/in actu*, *secundum quid/simpliciter*, *in parte/totaliter*, *transiens/manens*, *per aliud/per se*, *permixtum/purum*, *dependens/absolutum*, *posterius/prius*, *mutabile/immutabile*, *simplex/compositum*. Counted off the plate, per the standing rule; the count was not taken from the marginale.

**★ REGISTER — the frozen cc. II–VII table carried without exception; five terms added here.**
- *illatio* → **"inference"** (*intellectus illationis* → "the understanding of an inference"); *terminus* → "term"; *propositio* → "proposition" — the triad of § 3, kept one-to-one as the three operations of c2 were.
- *dignitates* → **"axioms"**. Not "dignities", which is empty in English; the apparatus itself glosses the word with Boethius's *communis animi conceptio* and Euclid's whole-and-part maxim, so "axiom" is what the note is already saying. *Communis animi conceptio* → "common conception of the mind".
- *habitudo* → **"relation"** throughout (§ 1's *operationes et habitudines*, § 3's *necessaria habitudo* and *aptitudinem et habitudinem*, § 5's *ordinem et originem et habitudinem*) — distinct from *relatio*, which does not occur here, and from *ad aliquid*, which the corpus table already fixes.
- *virtus electiva* → "the elective power"; *consilium / iudicium / desiderium* → "counsel / judgement / desire"; *deliberativa* → "the deliberative power". **Note that *iudicium* here is the ordinary word and is rendered "judgement"** — which is exactly why c2's *diiudicatio* was given "adjudication" and not "judgement". The two words meet on p. 305 and stay apart in English.
- *circumincedentes* → **"mutually interpenetrating one another"**, and the apparatus's *circumincessio* → "circumincession", the technical term, kept in the note where it belongs.
- *aenigma* — *per speculum in aenigmate* is rendered "through a mirror in an obscure manner" on the Douay base for 1 Cor 13:12, keeping *speculum* → "mirror" as the work's governing image.

**Translation notes.** Scripture on the Douay-Rheims base adjusted to Quaracchi's Latin: John 1:9 keeps *venientem in hunc mundum* attached to *hominem* ("every man that cometh into this world"), which is what the Latin word order gives and what n. 304-4 turns on; Ps 75:5 is rendered on the Douay base with *a montibus aeternis* as "from the everlasting hills". The long Augustine quotation in n. 304-5 is rendered as continuous quoted prose, with the editors' parenthetical variant list kept outside the quotation.

**`[?]` flags: none.**

**★ TWO DANGLING CROSS-REFERENCES, BOTH INVESTIGATED, AND NEITHER IS A DEFECT IN THIS CHUNK. Both digits were re-checked at the band and both readings stand.**
1. **`tom. I. pag. 155, nota 10` (n. 303-6) — the reading is right and the flag is pointing at a VOL I GAP.** The `1`/`4` class made `455` a live alternative here, and it is not idle: Vol I pt 2 runs to printed 872, and **p. 455 is genuinely owned** (`bon-sent-I-d26-a1-q2`), so the wrong reading would have resolved silently and looked correct. It is `155`: p. 155 sits inside the *De Specie* / conditions-of-being material the note is glossing, whereas p. 455 is d. 26 on the divine persons and has nothing to do with it. **What the flag actually found is that printed p. 155 is the ONLY unowned page between 150 and 160 in a volume that is 411/411 complete** — `d8-p1-a1-q2` carries `printed_pages: [152, 153, 154]` and `d8-p1-a2-q1` carries `[156, 157, 158]`. That is a Vol I ownership defect (a dropped page in a frontmatter list, or a genuinely unchunked leaf), **scoped here and left for the Vol I side; it authorises no edit to this chunk.**
2. **`IV. d. 49. p. I. q. 2.` (n. 303-7) — a PARSER defect, not a corpus or reading defect.** The identical citation `IV. Sent. d. 49. p. I. q. 2.` resolves cleanly to a chunk from `bon-sent-II-d38-dubia`, so the wildcard that supplies the unstated `a. 1.` works. What differs here is the governing form: the note reads *II. Sent. d. 39. a. 1. q. 2. in fine et **IV.** d. 49. p. I. q. 2.*, where the new book is stated as a **bare roman numeral without `Sent.`**. The chain rule ("a chain states `Sent.` once, then lists distinctions bare") makes the parser hold Book II across the `et`, and Book II has 44 distinctions, so `II-d49` cannot exist — which is precisely the dangling signature. **A bare roman numeral standing immediately before `d. N` re-governs the book.** Recorded for the index workstream; the citation is transcribed as printed and is correct.

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


title: Cap. 4

source_text:
<!-- page 306 -->

### Cap. IV. *De speculatione Dei in sua imagine donis gratuitis reformata.*

1. Sed quoniam non solum *per nos* transeundo, verum etiam *in nobis* contingit contemplari primum principium; et hoc maius est quam praecedens: ideo hic modus considerandi quartum obtinet contemplationis gradum. Mirum autem videtur, cum ostensum sit[^p306-2], quod Deus sit ita propinquus mentibus nostris, quod tam paucorum est in se ipsis primum principium speculari. Sed ratio est in promptu, quia mens humana, sollicitudinibus distracta, non intrat ad se per *memoriam*; phantasmatibus obnubilata, non redit ad se per *intelligentiam*; concupiscentiis illecta, ad se ipsam nequaquam revertitur per *desiderium* suavitatis internae et laetitiae spiritualis. Ideo totaliter in his sensibilibus iacens, non potest ad se tanquam ad Dei imaginem reintrare.

2. Et quoniam, ubi quis ceciderit, necesse habet ibidem recumbere, nisi apponat quis et *adiiciat, ut resurgat*[^p306-3]; non potuit anima nostra perfecte ab his sensibilibus relevari ad contuitum sui et aeternae Veritatis in se ipsa, nisi Veritas, assumta forma humana in Christo, fieret sibi scala reparans priorem scalam, quae fracta fuerat in Adam.

Ideo, quantumcumque sit illuminatus quis lumine naturae et scientiae acquisitae, non potest intrare in se, ut in se ipso *delectetur in Domino*, nisi mediante Christo, qui dicit[^p306-4]: *Ego sum ostium. Per me si quis introierit, salvabitur et ingredietur et egredietur et pascua inveniet.* Ad hoc autem *ostium* non appropinquamus, nisi in ipsum *credamus, speremus* et *amemus*. Necesse est igitur, si reintrare volumus ad fruitionem Veritatis tanquam
ad paradisum, quod ingrediamur per *fidem*, *spem* et *caritatem* mediatoris Dei et hominum Iesu Christi, qui est tanquam *lignum vitae in medio paradisi*.

3. Supervestienda est igitur imago mentis nostrae tribus virtutibus theologicis, quibus anima *purificatur*, *illuminatur* et *perficitur*, et sic imago reformatur et conformis supernae Ierusalem efficitur et pars Ecclesiae militantis, quae est proles, secundum Apostolum, Ierusalem caelestis. Ait enim[^p306-5]: *Illa quae sursum est Ierusalem libera est, quae est mater nostra.* — Anima igitur *credens*, *sperans* et *amans* Iesum Christum, qui est Verbum *incarnatum*, *increatum* et *inspiratum*, scilicet *via*, *veritas* et *vita*; dum per *fidem* credit in Christum tanquam in Verbum *increatum*, quod est Verbum et splendor Patris[^p306-6], recuperat spiritualem *auditum* et *visum*, *auditum* ad suscipiendum Christi sermones, *visum* ad considerandum illius lucis splendores. Dum autem *spe* suspirat ad suscipiendum Verbum *inspiratum*, per desiderium et affectum recuperat spiritualem *olfactum*. Dum *caritate* complectitur Verbum *incarnatum*, ut suscipiens ab ipso delectationem et ut transiens in illud per ecstaticum amorem, recuperat *gustum* et *tactum*.

Quibus sensibus recuperatis, dum sponsum suum videt et audit, odoratur, gustat et amplexatur, decantare potest tanquam sponsa Canticum canticorum, quod factum fuit ad exercitium contemplationis secundum hunc quartum gradum, quem *nemo* capit, *nisi qui accipit*[^p306-7], quia magis est in experientia affectuali quam in consideratione rationali. In hoc namque gradu, reparatis[^p306-8] sensibus interioribus ad sentiendum summe pulcrum, audiendum summe harmonicum, odorandum summe odoriferum, degustandum summe suave, apprehendendum summe delectabile, disponitur anima ad mentales *excessus*, scilicet per *devotionem*, *admirationem* et *exsultationem*, secundum illas tres exclamationes, quae fiunt in Canticis canticorum. Quarum prima fit per abundantiam *devotionis*, per quam fit anima *sicut virgula fumi ex aromatibus myrrhae et thuris*[^p306-9]; secunda per excellentiam *admirationis*, per
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quam fit anima *sicut aurora, luna* et *sol*, secundum processum illuminationum suspendentium animam ad admirandum sponsum consideratum; tertia per superabundantiam *exsultationis*, per quam fit anima suavissimae delectationis *deliciis affluens*, *innixa* totaliter *super dilectum suum*.

4. Quibus adeptis, efficitur spiritus noster *hierarchicus* ad conscendendum sursum secundum conformitatem ad illam Ierusalem supernam, in quam nemo intrat, nisi prius per gratiam ipsa in cor descendat, sicut vidit Ioannes in Apocalypsi sua[^p307-1]. Tunc autem in cor descendit, quando per reformationem imaginis, per virtutes theologicas et per oblectationes spiritualium sensuum et suspensiones excessuum efficitur spiritus noster *hierarchicus*, scilicet purgatus, illuminatus et perfectus. — Sic etiam gradibus novem ordinum insignitur, dum ordinate in eo interius disponitur *nuntiatio*, *dictatio*, *ductio*, *ordinatio*, *roboratio*, *imperatio*, *susceptio*, *revelatio*, *unctio*[^p307-2], quae gradatim correspondent novem ordinibus Angelorum, ita quod primi trium praedictorum gradus respiciunt in mente humana *naturam*, tres sequentes *industriam*, et tres postremi *gratiam*. Quibus habitis, anima intrando in se ipsam, intrat in supernam Ierusalem, ubi ordines Angelorum considerans, videt in eis Deum, qui habitans in eis omnes eorum operatur operationes.

Unde dicit Bernardus ad Eugenium[^p307-3], quod « Deus in Seraphim amat ut caritas, in Cherubim novit ut veritas, in Thronis sedet ut aequitas, in Dominationibus dominatur ut maiestas, in Principatibus regit ut principium, in Potestatibus tuetur ut salus, in Virtutibus operatur ut virtus, in Archangelis revelat ut lux, in Angelis assistit ut pietas ». Ex quibus omnibus videtur *Deus omnia in omnibus*[^p307-4] per contemplationem ipsius in mentibus, in quibus habitat per dona affluentissimae caritatis.

5. Ad huius autem speculationis gradum specialiter et praecipue adminiculatur consideratio sacrae *Scripturae* divinitus immissae, sicut philosophia ad praecedentem. Sacra enim Scriptura principaliter est de operibus reparationis. Unde et ipsa praecipue agit de fide, spe et caritate, per quas virtutes habet anima reformari, et specialissime de caritate. De qua dicit Apostolus[^p307-5], quod *est finis praecepti*, secundum quod est *de corde puro et conscientia bona et fide non ficta*. Ipsa est *plenitudo Legis*, ut dicit idem.

Et Salvator noster asserit, totam Legem Prophetasque pendere in duobus praeceptis eiusdem, scilicet dilectione Dei et proximi; quae duo innuuntur in uno sponso Ecclesiae Iesu Christo, qui simul est proximus et Deus, simul frater et dominus, simul etiam rex et amicus, simul Verbum increatum et incarnatum, formator noster et reformator, ut *alpha et omega*[^p307-6]; qui etiam summus hierarcha est, purgans et illuminans et perficiens sponsam, scilicet totam Ecclesiam et quamlibet animam sanctam.

6. De hoc igitur hierarcha et ecclesiastica hierarchia est tota sacra Scriptura, per quam docemur purgari, illuminari et perfici, et hoc secundum triplicem *legem* in ea traditam, scilicet naturae, Scripturae et gratiae; vel potius secundum triplicem *partem eius principalem*, legem scilicet Moysaicam purgantem, revelationem propheticam illustrantem et eruditionem evangelicam perficientem[^p307-7]; vel potissimum secundum triplicem eius *intelligentiam spiritualem*: *tropologicam*, quae purgat ad honestatem vitae; *allegoricam*, quae illuminat ad claritatem intelligentiae; *anagogicam*, quae perficit per excessus mentales et sapientiae perceptiones suavissimas, secundum *virtutes* praedictas tres theologicas et *sensus* spirituales reformatos et *excessus* tres supradictos et *actus mentis hierarchicos*, quibus ad interiora regreditur mens nostra, ut ibidem speculetur Deum *in splendoribus Sanctorum*[^p307-8] et in eisdem tanquam in cubilibus *dormiat in pace et requiescat*, sponso adiurante, quod non excitetur, donec de eius voluntate procedat.

7. Ex his autem duobus gradibus mediis, per quos ingredimur ad contemplandum Deum *intra nos* tanquam in speculis imaginum creatarum, et hoc quasi ad modum alarum expansarum ad volandum, quae tenebant medium locum[^p307-9], intelligere possumus, quod in divina manuducimur per ipsius animae rationalis potentias *naturaliter insitas* quantum ad earum *operationes*, *habitudines* et *habitus scientiales*; secundum quod apparet ex tertio gradu. — Manuducimur etiam per ipsius animae potentias *reformatas*, et hoc gratuitis *virtutibus*, *sensibus* spiritualibus et mentalibus *excessibus*; sicut patet ex
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quarto. Manuducimur nihilominus per *hierarchicas operationes*, scilicet purgationis, illuminationis et perfectionis mentium humanarum, per hierarchicas revelationes sacrarum Scripturarum nobis per Angelos datarum, secundum illud Apostoli, quod Lex data est *per Angelos in manu Mediatoris*[^p308-1]. Et tandem manuducimur per *hierarchias et hierarchicos ordines*, qui in mente nostra disponi habent ad instar supernae Ierusalem.

8. Quibus omnibus luminibus intellectualibus mens nostra repleta, a divina Sapientia tanquam domus Dei inhabitatur, effecta Dei filia, sponsa et amica; effecta Christi capitis membrum, soror et coheres; effecta nihilominus Spiritus sancti templum, fundatum per fidem, elevatum per spem et Deo dedicatum per mentis et corporis sanctitatem. Quod totum facit sincerissima caritas Christi, quae *diffunditur in cordibus nostris per Spiritum sanctum, qui datus est nobis*[^p308-2], sine quo Spiritu non possumus scire secreta Dei. Sicut enim *quae sunt hominis nemo potest scire nisi spiritus hominis, qui est in illo; ita et quae sunt Dei nemo scit nisi spiritus Dei*. — In caritate igitur radicemur et fundemur, *ut possimus comprehendere cum omnibus Sanctis, quae sit longitudo* aeternitatis, *quae latitudo* liberalitatis, *quae sublimitas* maiestatis et quod *profundum* sapientiae iudicantis.

---

english:
### Ch. IV. *On the speculation of God in his image reformed by the gifts of grace.*

1. But since it happens that the first principle is contemplated not only *through us*, by passing over, but also *in us*; and this is greater than the preceding: therefore this mode of considering obtains the fourth step of contemplation. Now it seems a wonder, since it has been shown[^p306-2] that God is so near to our minds, that it belongs to so few to speculate upon the first principle in their very selves. But the reason is ready to hand: because the human mind, distracted by cares, does not enter into itself through *memory*; clouded over by phantasms, it does not return to itself through *understanding*; enticed by concupiscences, it in no way turns back to its very self through *desire* of interior sweetness and spiritual gladness. Therefore, lying wholly in these sensible things, it cannot re-enter into itself as into the image of God.

2. And since, where a man has fallen, he must needs lie there, unless someone lay hand to him and *add that he may rise again*[^p306-3]; our soul could not be perfectly raised up from these sensible things to the beholding of itself and of the eternal Truth in her very self, unless Truth, having taken on human form in Christ, became for it a ladder repairing the former ladder, which had been broken in Adam.

Therefore, however much a man be enlightened by the light of nature and of acquired knowledge, he cannot enter into himself so as to *be delighted in the Lord* within himself, except through the mediation of Christ, who says[^p306-4]: *I am the door. By me, if any man enter in, he shall be saved; and he shall go in and go out, and shall find pastures.* But we do not draw near to this *door* unless we *believe* in him, *hope* in him and *love* him. It is necessary therefore, if we wish to re-enter to the enjoyment of Truth as into
paradise, that we go in through the *faith*, the *hope* and the *charity* of the mediator of God and men, Jesus Christ, who is as the *tree of life in the midst of paradise*.

3. The image of our mind must therefore be clothed over with the three theological virtues, by which the soul is *purified*, *illuminated* and *perfected*, and thus the image is reformed and made conformable to the supernal Jerusalem and a part of the Church militant, which is, according to the Apostle, the offspring of the heavenly Jerusalem. For he says[^p306-5]: *That Jerusalem which is above is free, which is our mother.* — The soul therefore *believing*, *hoping* and *loving* Jesus Christ, who is the Word *incarnate*, *uncreated* and *inspired*, that is, the *way*, the *truth* and the *life*; while through *faith* it believes in Christ as in the *uncreated* Word, which is the Word and the splendour of the Father[^p306-6], recovers the spiritual *hearing* and *sight* — *hearing* for receiving the discourses of Christ, *sight* for considering the splendours of that light. While through *hope* it sighs to receive the *inspired* Word, through desire and affection it recovers the spiritual *smell*. While through *charity* it embraces the Word *incarnate*, as receiving delight from him and as passing over into him through ecstatic love, it recovers *taste* and *touch*.

These senses being recovered, while it sees and hears its Bridegroom, smells, tastes and embraces him, it can sing as the bride the Canticle of Canticles, which was made for the exercise of contemplation according to this fourth step, which *no man* grasps *save he that receiveth it*[^p306-7], because it lies more in affective experience than in rational consideration. For in this step, the interior senses being repaired[^p306-8] for sensing the supremely beautiful, for hearing the supremely harmonious, for smelling the supremely fragrant, for tasting the supremely sweet, for apprehending the supremely delightful, the soul is disposed for mental *transports*, namely through *devotion*, *admiration* and *exultation*, according to those three exclamations which are made in the Canticle of Canticles. Of these the first is made through the abundance of *devotion*, by which the soul becomes *as a pillar of smoke from the aromatical spices of myrrh and frankincense*[^p306-9]; the second through the excellence of *admiration*, by
which the soul becomes *as the morning rising, as the moon* and *as the sun*, according to the procession of the illuminations that uplift the soul to admire the Bridegroom it has considered; the third through the superabundance of *exultation*, by which the soul becomes *flowing with delights* of the sweetest pleasure, *leaning* wholly *upon her beloved*.

4. These things being attained, our spirit is made *hierarchic* for ascending upward according to conformity to that supernal Jerusalem, into which no one enters unless it first descend into his heart through grace, as John saw in his Apocalypse[^p307-1]. But it then descends into the heart when, through the reformation of the image, through the theological virtues and through the delectations of the spiritual senses and the upliftings of the transports, our spirit is made *hierarchic*, that is, purged, illuminated and perfected. — Thus also it is marked with the steps of the nine orders, while there are ordinately disposed within it *announcing*, *dictating*, *leading*, *ordering*, *strengthening*, *commanding*, *receiving*, *revealing*, *anointing*[^p307-2], which correspond step by step to the nine orders of Angels — so that the first of the three aforesaid steps regard *nature* in the human mind, the three following *industry*, and the three last *grace*. These being had, the soul, by entering into itself, enters into the supernal Jerusalem, where, considering the orders of the Angels, it sees in them God, who, dwelling in them, works all their operations.

Whence Bernard says to Eugenius[^p307-3] that « God in the Seraphim loves as charity, in the Cherubim knows as truth, in the Thrones sits as equity, in the Dominations rules as majesty, in the Principalities governs as principle, in the Powers guards as salvation, in the Virtues works as power, in the Archangels reveals as light, in the Angels stands by as piety ». From all which *God* is seen to be *all in all*[^p307-4] through the contemplation of him in minds, in which he dwells through the gifts of most abundant charity.

5. Now to this step of speculation the consideration of sacred *Scripture*, divinely sent, is specially and chiefly a support, as philosophy was to the preceding. For sacred Scripture is principally about the works of restoration. Whence it also treats chiefly of faith, hope and charity, by which virtues the soul has to be reformed, and most especially of charity. Of which the Apostle says[^p307-5] that it *is the end of the commandment*, according as it is *from a pure heart and a good conscience and an unfeigned faith*. It is the *fulness of the Law*, as the same says.

And our Saviour asserts that the whole Law and the Prophets hang upon two commandments of the same, namely the love of God and of neighbour; which two are intimated in the one Bridegroom of the Church, Jesus Christ, who is at once neighbour and God, at once brother and lord, at once also king and friend, at once the Word uncreated and incarnate, our former and our reformer, as *alpha and omega*[^p307-6]; who is also the supreme hierarch, purging and illuminating and perfecting the bride, that is, the whole Church and every holy soul.

6. Of this hierarch, therefore, and of the ecclesiastical hierarchy is the whole of sacred Scripture, through which we are taught to be purged, illuminated and perfected — and this according to the threefold *law* handed down in it, namely of nature, of Scripture and of grace; or rather according to its threefold *principal part*, namely the Mosaic law purging, prophetic revelation illustrating, and evangelical instruction perfecting[^p307-7]; or most of all according to its threefold *spiritual understanding*: the *tropological*, which purges unto uprightness of life; the *allegorical*, which illuminates unto clarity of understanding; the *anagogical*, which perfects through mental transports and the sweetest perceptions of wisdom — according to the three aforesaid theological *virtues* and the reformed spiritual *senses* and the three *transports* spoken of above and the *hierarchic acts of the mind*, by which our mind returns to what is within, that there it may speculate upon God *in the splendours of the Saints*[^p307-8] and in the same, as in couches, may *sleep in peace and rest*, the Bridegroom adjuring that it be not awakened until it proceed of his own will.

7. Now from these two middle steps, through which we go in to contemplating God *within us* as in the mirrors of created images — and this as it were after the manner of wings spread out for flying, which held the middle place[^p307-9] — we can understand that we are led by the hand into divine things through the powers of the rational soul itself *naturally implanted*, as regards their *operations*, their *relations* and their *scientific habits*; according as appears from the third step. — We are led by the hand also through the *reformed* powers of that same soul, and this by the gratuitous *virtues*, the spiritual *senses* and the mental *transports*; as is clear from
the fourth. We are led by the hand nonetheless through the *hierarchic operations*, namely of the purgation, the illumination and the perfection of human minds; through the hierarchic revelations of the sacred Scriptures given to us through Angels, according to that word of the Apostle, that the Law was given *by Angels in the hand of a Mediator*[^p308-1]. And at last we are led by the hand through the *hierarchies and the hierarchic orders*, which have to be disposed in our mind after the likeness of the supernal Jerusalem.

8. Our mind, filled with all these intellectual lights, is inhabited by the divine Wisdom as the house of God; it is made the daughter, the bride and the friend of God; it is made a member of Christ the head, his sister and coheir; it is made nonetheless the temple of the Holy Spirit, founded through faith, raised up through hope and dedicated to God through the sanctity of mind and body. All of which the most sincere charity of Christ works, which *is poured forth in our hearts by the Holy Spirit, who is given to us*[^p308-2] — without which Spirit we cannot know the secrets of God. For as *the things that are of man no one knows but the spirit of man that is in him, so also the things that are of God no one knows but the Spirit of God*. — In charity therefore let us be rooted and grounded, *that we may be able to comprehend with all the Saints what is the length* of eternity, *what the breadth* of liberality, *what the height* of majesty, and what the *depth* of the judging wisdom.

---

la: Cap. praeced. — De fundamentis huius cap. cfr. Breviloq. p. II. c. 10. et 12, ubi de anima, in quantum est Dei imago; p. V. c. 4, ubi de tribus virtutibus theologicis; ibid. c. 6. de sensibus spiritualibus; p. II. c. 8, ubi de triplici actu hierarchico et novem ordinibus Angelorum; Prolog. § 4, ubi de triplici intelligentia Scripturae. — Mox pro *quod tam paucorum est* non pauci recentiores codd. *tam paucos*.

en: The preceding chapter. — On the foundations of this chapter cf. Breviloquium, part II, chs. 10 and 12, where he treats of the soul inasmuch as it is the image of God; part V, ch. 4, where of the three theological virtues; ibid., ch. 6, of the spiritual senses; part II, ch. 8, where of the threefold hierarchic act and the nine orders of Angels; the Prologue, § 4, where of the threefold understanding of Scripture. — Soon after, for *quod tam paucorum est* not a few of the more recent codices have *tam paucos*.

la: Isai. 24, 20: Et corruet et non adiiciet etc. Maior et melior pars codd. *ibidem incumbere, ut resurgat* non tam apte, licet haec verba habeat August., de Vera Relig. c. 42. n. 79.

en: Isaiah 24:20: *And it shall fall, and shall not rise again*, etc. The greater and better part of the codices have *ibidem incumbere, ut resurgat*, less aptly — though Augustine has these words in *On True Religion* ch. 42, n. 79.

la: Ioan. 10, 9. — Ps. 36, 4: Delectare in Domino etc. — Inferius respicitur I. Tim. 2, 5: Unus et mediator Dei et hominum homo Christus Iesus. Gen. 2, 9, quod exponens August., VIII. de Gen. ad lit. c. 5. n. 9, ait: Sic et Sapientia [Prov. 3, 18.], idem ipse Christus, lignum vitae est in paradiso spirituali etc. Cfr. XIII. de Civ. Dei, c. 20. et XX. c. 26. n. 2. — Infra post *appropinquamus* plures codd. prosequuntur: *nisi in Christum credamus, in ipso speremus et eum amemus*.

en: John 10:9. — Psalm 36:4: *Delight in the Lord*, etc. — Below, reference is made to 1 Timothy 2:5: *One mediator also of God and men, the man Christ Jesus.* And to Genesis 2:9, expounding which Augustine, *On Genesis according to the Letter* VIII, ch. 5, n. 9, says: *So also Wisdom* [Proverbs 3:18], *the same Christ himself, is the tree of life in the spiritual paradise*, etc. Cf. *On the City of God* XIII, ch. 20, and XX, ch. 26, n. 2. — Below, after *appropinquamus* several codices continue: *nisi in Christum credamus, in ipso speremus et eum amemus*.

la: Gal. 4, 26: Illa autem, quae etc. — Mox allegatur Ioan. 14, 6. — De triplici statu Verbi vide Breviloq. p. IV. c. 1. in fine. — Superius pro *purificatur* A *purgatur* (cfr. supra pag. 225, nota 6.), et post *reformatur* Vat. cum nonnullis edd. addit *reficitur*.

en: Galatians 4:26: *But that Jerusalem which is above*, etc. — Soon after John 14:6 is cited. — On the threefold state of the Word see Breviloquium, part IV, ch. 1, at the end. — Above, for *purificatur* A has *purgatur* (cf. above, p. 225, note 6), and after *reformatur* the Vatican edition with some editions adds *reficitur*.

la: Cfr. Ioan. 1, 1. et Hebr. 1, 3. — Inferius pro *auditum ad suscipiendum* maior pars codd. *auditum suscipiendi*.

en: Cf. John 1:1 and Hebrews 1:3. — Below, for *auditum ad suscipiendum* the greater part of the codices have *auditum suscipiendi*.

la: Apoc. 2, 17: Nemo scit, nisi etc.

en: Apocalypse 2:17: *No man knoweth, but he*, etc.

la: Ita A B C D I P, edd. *recuperatis*; mox pro *videndum* ex multis codd. substituimus *sentiendum*, A *sentiendum vel videndum*, C *contuendum*.

en: So A B C D I P; the editions have *recuperatis*; soon after, for *videndum* we have substituted *sentiendum* from many codices, A *sentiendum vel videndum*, C *contuendum*.

la: Cap. 3, 6. — Secundus loc. est ibid. 6, 9: Quae est ista, quae progreditur quasi aurora consurgens, pulcra ut luna, electa ut sol. Tertius ibid. 8, 5. — Inferius pro *admirandum* plures codd., inter quos etiam B, *intrandum*. Subinde pro *consideratum* B *desideratum*.

en: Ch. 3:6. — The second place is ibid., 6:9: *Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun?* The third is ibid., 8:5. — Below, for *admirandum* several codices, among them also B, have *intrandum*. Thereupon, for *consideratum* B has *desideratum*.

la: Cap. 21, 2: Et ego Ioannes vidi sanctam civitatem Ierusalem novam, descendentem de caelo a Deo etc.

en: Ch. 21:2: *And I John saw the holy city, the new Jerusalem, coming down out of heaven from God*, etc.

la: Vat., 3 et 4 cum aliquot codd. *unitio*, M *unio*; sed cfr. Dionys., de Eccles. Hierarch. c. 4. § 10. et coll. 22. in Hexaëm. Mox pro *trium primo* ex A I et 1 substituimus *primi trium*.

en: The Vatican edition and editions 3 and 4, with several codices, have *unitio*, M *unio*; but cf. Dionysius, *On the Ecclesiastical Hierarchy* ch. 4, § 10, and Collation 22 on the Hexaemeron. — Soon after, for *trium primo* we have substituted *primi trium* from A I and edition 1.

la: Sive V. de Considerat. c. 5. n. 12.

en: That is, *On Consideration* V, ch. 5, n. 12.

la: Epist. I. Cor. 15, 28.

en: First Epistle to the Corinthians 15:28.

la: Epist. I. Tim. 1, 5. — Seq. locus est Rom. 13, 10. Subinde respicitur Matth. 22, 40: In his duobus mandatis universa Lex pendet et Prophetae.

en: First Epistle to Timothy 1:5. — The following place is Romans 13:10. Thereupon reference is made to Matthew 22:40: *On these two commandments dependeth the whole Law and the Prophets.*

la: Apoc. 1, 8; 21, 6. et 22, 13. — Cum plurimis et melioribus codd. ante *alpha* posuimus *ut*.

en: Apocalypse 1:8; 21:6 and 22:13. — With very many and better codices we have set *ut* before *alpha*.

la: Cfr. Breviloq. Prolog. § 1. seq. — Pro *illustrantem* plures codd. *illuminantem*.

en: Cf. Breviloquium, Prologue § 1 f. — For *illustrantem* several codices have *illuminantem*.

la: Psalm. 109, 3. — Subinde respicitur Ps. 4, 9: In pace in idipsum dormiam et requiescam; et Cant. 2, 7: Adiuro vos, filiae Ierusalem... ne suscitetis neque evigilare faciatis dilectam, quoadusque ipsa velit.

en: Psalm 109:3. — Thereupon reference is made to Psalm 4:9: *In peace in the selfsame I will sleep and I will rest*; and to Canticles 2:7: *I adjure you, O daughters of Jerusalem... that you stir not up, nor make the beloved to awake, till she please.*

la: Isai. 6, 2: Duabus [alis] velabant faciem eius et duabus velabant pedes eius et duabus volabant. — Mox pro *in divina* maior pars codd., 1 et 2 *in divinis*, B M N *divinis*, H K L *ad divina*.

en: Isaiah 6:2: *With two [wings] they covered his face, and with two they covered his feet, and with two they flew.* — Soon after, for *in divina* the greater part of the codices, and editions 1 and 2, have *in divinis*, B M N *divinis*, H K L *ad divina*.

la: Gal. 3, 19. — Inferius pro *mens* [A, 1 et 2 *anima*] *nostra repleta* maior pars codd. *spiritus noster repletus*, quae etiam subinde post *inhabitatur* addit *sicque anima nostra*, sed parum congrue.

en: Galatians 3:19. — Below, for *mens* [A, and editions 1 and 2, *anima*] *nostra repleta* the greater part of the codices have *spiritus noster repletus*, which also thereupon adds after *inhabitatur* the words *sicque anima nostra*, but with little fitness.

la: Rom. 5, 5. (Post *nostris* plures codd. addunt *et corporibus*). — Seq. locus est I. Cor. 2, 11; tertius Eph. 3, 17. seq.

en: Romans 5:5. (After *nostris* several codices add *et corporibus*.) — The following place is 1 Corinthians 2:11; the third is Ephesians 3:17 f. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L54303–54650), re-set against the 450 dpi column bands of pp. 306–308. All 19 apparatus entries read off the six footer bands only — the Vol V raw carries no footnote numerals.

**Page span — closed positively.** Cap. IV runs **pp. 306–308**, opening in **p. 306's LEFT column** ~40 % down, under the in-place `Cap. IV.` heading and subtitle, and closing in **p. 308's LEFT column** at *…quod profundum sapientiae iudicantis.*, fixed from the `Cap. V.` heading and its subtitle *De speculatione divinae unitatis per eius nomen primarium, quod est esse.* standing immediately beneath it. Eight numbered paragraphs, §§ 1–8, no interior headings. The volume index's claim of 306–308 turned out right and was used for nothing.

**Page-break map** (both verified across the seam on the band). 306→307 falls **inside § 3**, at *…secunda per excellentiam admirationis, per | quam fit anima sicut aurora, luna et sol*. 307→308 falls **inside § 7**, at *…sicut patet ex | quarto*.

**Gutters.**

| Page | Adopted | Full zero band | Tool default | Verdict |
|---|---|---|---|---|
| 306 | **1325** | 1296–1355 (60 px) | 1325 / 59 px | inherited from `bon-itin-c3` |
| 307 | **1263** | 1233–1293 (61 px) | 1262 / 60 px | confirmed at the band midpoint; rule inked at peak 891 rows |
| 308 | **1317** | 1286–1349 (64 px) | 1317 / 61 px | confirmed — **but the body-only window fails on this leaf; see below** |

★★ **p. 308 IS A FRESH INSTANCE OF THE FROZEN "in-column `Cap. N.` heading wrecks the window" RULE, and it is worth recording because the failure is a WIDE run, not a narrow one.** Profiled over the body rows alone (0.45–0.92), p. 308 returns a "band" of **1286–1446 — 161 px**, because Cap. V's heading and subtitle sit inside the left column at ~40 % depth and leave a broad white gap that the profile reads as gutter. Profiled over body + footer (0.12–0.96) it returns **1286–1349, 64 px**, matching the default at 1317. **A 161 px run is as much a failure signal as a 20 px one** — far above the sound 58–64 px band, exactly as the rule says of p. 263's 375 px and p. 252's ~330 px. Expect this on **every leaf where a capitulum opens mid-column**, which in this work is most of them.

**Apparatus — 19 entries. ★ AND ON THIS SPAN BLOCK AND ANCHOR STRUCTURE COINCIDE ON BOTH FULL LEAVES.**

| Page | Page total | c4's | Block split | Anchor split | Note |
|---|---|---|---|---|---|
| 306 | 9 | **nn. 2–9** | 4 L / 5 R | 4 L / 5 R | n. 1 is c3's, not re-claimed; blocks and anchors **coincide** |
| 307 | **9** | nn. 1–9 | 5 L / 4 R | 5 L / 4 R | blocks and anchors **coincide** |
| 308 | **9** | **nn. 1–2 only** | 7 L / 2 R | both anchor LEFT | nn. 3–9 are Cap. V's → forwarded to c5 |

**8 + 9 + 2 = 19.** ★ **After six consecutive leaves on which block and anchor structure came apart — five leftward overruns (pp. 300–304) and one underrun (p. 305) — pp. 306 and 307 coincide exactly.** Both splits were derived independently and are stated separately above; the coincidence is a fact about these two leaves and carries no licence forward. The standing rule stands: read anchors, only anchors.

**Runovers — TWO, both this chunk's, and one of them is the rare kind.**
- **p. 306 n. 4 — GUTTER RUNOVER.** The left block's n. 4 breaks mid-word at *…Gen. 2, 9, quod exponens Au-* and continues **unnumbered** at the head of the right footer: *gust., VIII. de Gen. ad lit. c. 5. n. 9, ait: Sic et Sapientia…*. Rendered joined.
- **★ p. 306 n. 9 — PAGE-CROSSING RUNOVER, only the sixth in the whole of Vol V.** The right footer's last note breaks at *…quasi aurora consurgens, pulcra ut luna,* at the very foot of p. 306 and continues **unnumbered at the head of p. 307's LEFT footer**: *electa ut sol. Tertius ibid. 8, 5. — Inferius pro admirandum…*. Rendered joined. **This is the class the ledger exists to catch**: p. 307's left block opens with an unnumbered fragment, so a reader who assumes every block opens numbered would either mis-assign it to n. 1 or lose it. Ledger line: `bon-itin-c4	p.306 n.4:gutter,p.306 n.9:page`.
- **p. 307 — no runover** (both blocks open numbered and close complete). **p. 308 n. 7 runs over the gutter, but n. 7 is Cap. V's — `bon-itin-c5` logs it.**
- **⚠ p. 303 n. 5, p. 304 n. 5 and p. 305 n. 3 are c3's and are NOT re-logged here.**

**Hand-off received from `bon-itin-c3` — re-derived item by item, and all of it held.**
1. **p. 306 nn. 2–9 — OWNERSHIP verified for all eight; POSITION and COLUMN verified for each.** nn. 2–4 anchor in the **left** column (§ 1's *cum ostensum sit*², § 2's *ut resurgat*³ and *qui dicit*⁴); nn. 5–9 in the **right** (§ 3's *Ait enim*⁵, *splendor Patris*⁶, *nisi qui accipit*⁷, *reparatis*⁸, *myrrhae et thuris*⁹). The forwarded block split of 4 L / 5 R is correct, and here it happens to match the anchors.
2. **p. 306 n. 4's gutter runover — verified and logged here**, as forwarded.
3. **Cap. IV's opening position — verified** at ~40 % down p. 306's left column, under the in-place heading and subtitle.
4. **Marginalia "Gradus 4." and "Observatio notanda." — verified** on p. 306's left column, in that order.
5. **p. 306 gutter = 1325** accepted on c3's evidence. **c3's three runovers were not re-logged**, as warned.
6. **NOT forwarded and found here: p. 306 n. 9's PAGE-crossing runover into p. 307.** c3 could not have seen it — it owned only p. 306 n. 1 and never read p. 307's footer. **This is the argument for the standing rule that a hand-off tells you which notes are yours and never where they land**: the incoming list was right in every particular and still silent about the largest structural fact on the leaf.

**Hand-off forwarded to `bon-itin-c5`.**
- **p. 308 nn. 3–9 are c5's.** n. 3 (`Psalm. 4, 7: Signatum est super nos lumen vultus tui, Domine…`) anchors at *signatum supra mentem nostram*³ in Cap. V § 1, left column. Block prints **7 L / 2 R**. **Verify every column yourself.**
- **p. 308 n. 7 carries a gutter runover** (breaking at *…neque in illud esse, quod communissimo conceptu* | *entis repraesentatur…*). **c5 logs it.**
- **⚠ Do NOT re-log p. 306 n. 4 or p. 306 n. 9** — both are in the ledger under `bon-itin-c4`.
- **Cap. V opens p. 308 LEFT column**, ~40 % down, at `1. Quoniam autem contingit contemplari Deum non solum extra nos et intra nos…`, under the `Cap. V.` heading + subtitle *De speculatione divinae unitatis per eius nomen primarium, quod est esse.*
- **Marginale on p. 308 that is Cap. V's:** "Gradus 5."
- **p. 308 gutter = 1317.** ⚠ **Take it from the body+footer profile, not the body window** — the body window blows out to a 161 px false band on this leaf because Cap. V's own heading sits inside the column.
- ⚠ **Close c5's end from the `Cap. VI.` heading, never from the running head.**

**Raw quality, graded per page and per region.**
- **p. 306** — Cap. IV's portion **good** (`principiurii`, `l)oc`, `mofius`, `mentibiis`, `qaoA tani i^aucorum`, `hiunan;)`, `H!e;Hor«(»i`, `phantasmatijjus^obnubilata`, `inleUigenliam`, `ipsiim`, `iksiderium`); footer good.
- **p. 307** — body **good**; footer good.
- **p. 308** — Cap. IV's portion **good** (`sancli`, `por speni`, `csriiaE`/`""'` for the marginale, `Christi,quae` unspaced, `datiLS e-H nobis`, `honii-nis`, `uemo`, `niM`, `ne)no`, `rdsi`, `Dci`, `hi caritate`, `hberalitatis`, `sublimUas`); footer good.

**Readings settled off the band.**
- **n. 306-2 `Breviloq. p. II. c. 10. et 12` … `p. V. c. 4` … `ibid. c. 6` … `p. II. c. 8` … `Prolog. § 4`** — a five-limbed self-citation, every limb of it checkable against the corpus's own Breviloquium chunks, and every one resolves. This is the densest internal cross-reference in the work so far.
- **n. 306-4 `VIII. de Gen. ad lit. c. 5. n. 9`** and **`XIII. de Civ. Dei, c. 20. et XX. c. 26. n. 2`** — read clean at 450 dpi; the *lignum vitae* / *Sapientia* identification is the standard *De Genesi ad litteram* VIII locus, corroborating the digits by sense.
- **n. 307-2 `de Eccles. Hierarch. c. 4. § 10`** and **`coll. 22. in Hexaëm.`** — read clean. The Hexaemeron reference is forward-looking within Vol V itself (the *Collationes* are the eighth work in this tome), and the citation index records it as a **forward** resolution, not a dangling one, exactly as the conventions provide.
- **n. 307-9 `Isai. 6, 2`** — corroborated independently: the same verse is cited at c2's n. 302-6 for the *duabus velabant pedes eius* clause, and the two notes quote complementary halves of it.
- **n. 308-1 `Gal. 3, 19`** — settled by sense against the lemma it stands on: *Lex data est per Angelos in manu Mediatoris* is verbatim Galatians 3:19, so the digits need no appeal to the glyph.
- **Sigla.** `A B C D I P` (n. 306-8) — the alphabetical run is the disambiguator; the single bare upright in sixth position is `I`, never `H`. `B M N` and `H K L` stand in the **same clause** at n. 307-9, and the contrast is the cleanest instance on the span of rule (a): one upright is `I`, two uprights can be a crossbar-less `H`. `A I` with edition `1` at n. 307-2 is the case the frozen rule names explicitly — **the edition-siglum `1` and the codex-siglum `I` print as different sorts inside one clause**, and the raw merges them.

**Marginalia** (trimmed from the body, transcribed in body order).
- **p. 306 L** — "Gradus 4." · "Observatio notanda." · "Necessitas redemptionis." · "Christus solus ostium." · "Necessariae fides, spes, caritas."
- **p. 306 R** — "Effectus virtutum theologicarum." · "Ipsae restituunt 5 sensus spirituales." · "Canticum canticorum." · "Excessus mentales tres."
- **p. 307 L** — "Spiritus fit hierarchicus." · "Fit particeps 9 ordinum Angelorum." · "Confirmatur." · "Dilatatur et iuvatur haec speculatio per Scripturam."
- **p. 307 R** — "Duplex dilectio unitur in Christo." · "Tota Scriptura est de Christo et Ecclesia." · "Triplex lex, pars, intelligentia." · "Epilogus ad 3. et 4. gradum."
- **p. 308 L** — "Effectus duorum graduum." · "Caritas Christi." · "Admonitio."
- "Gradus 5." on p. 308 is Cap. V's and is not logged here.

**★ REGISTER — the frozen table carried without exception; the additions this chapter forces are all in the Dionysian and sensory registers.**
- **The spiritual senses** (§ 3): *auditus · visus · olfactus · gustus · tactus* → "hearing · sight · smell · taste · touch", the ordinary words, since Bonaventure's whole point is that they are the bodily five recovered spiritually.
- **The nine hierarchic acts** (§ 4): *nuntiatio · dictatio · ductio · ordinatio · roboratio · imperatio · susceptio · revelatio · unctio* → "announcing · dictating · leading · ordering · strengthening · commanding · receiving · revealing · anointing". Rendered as **gerunds, not abstract nouns in -tion**, because they are named as acts corresponding to the nine angelic orders and the English -tion forms ("dictation", "unction") carry the wrong sense. *Hierarchicus* → "hierarchic" (never "hierarchical"), *hierarcha* → "hierarch", *ordines* → "orders".
- **Carried and load-bearing here:** *excessus* → **"transport"** (§§ 3, 4, 6, 7 — *mentales excessus* "mental transports"; the frozen block on "ecstasy" holds, and § 3's *ecstaticus amor* is rendered "ecstatic love", which is precisely why *excessus* cannot also take it) · *suspensio* → "uplifting" (§ 4's *suspensiones excessuum*) · *oblectatio* → "delectation" (§ 4's *oblectationes spiritualium sensuum*), the c2 decision doing real work three chapters later · *speculatio* → "speculation", *speculum* → "mirror" (§ 7's *in speculis imaginum creatarum*) · *habitudo* → "relation" and *habitus scientiales* → "scientific habits" (§ 7, both from c3).
- *Supervestienda* → "must be clothed over" (§ 3); *adminiculatur* → "is a support" (§ 5); *industria* → "industry" (§ 4, beside *natura* and *gratia*).

**Translation notes.** Scripture on the Douay-Rheims base adjusted to Quaracchi's Latin throughout: John 10:9 keeps *pascua inveniet* ("shall find pastures"); Gal 4:26 keeps *mater nostra*; the three Canticles exclamations of § 3 are rendered on the Douay base and kept as the three distinct quotations the apparatus tracks (3:6, 6:9, 8:5), with n. 306-9 supplying the second in full; Eph 3:17 f. in § 8 keeps Bonaventure's four abstract nouns (*longitudo aeternitatis*, *latitudo liberalitatis*, *sublimitas maiestatis*, *profundum sapientiae iudicantis*), which are his gloss upon the verse and not the verse itself — the English keeps the Douay dimension-words and lets the genitives stand outside the italics, exactly as the plate sets them.

**`[?]` flags: none.**