site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 23

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

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

### COLLATIO XXIII.
#### *De quarta visione tractatio quarta, quae continuat agere de tertio obiecto huius visionis, quod est ipsa anima hierarchizata.*

### Summarium

*Introductio; repetitio; duodecim illustrationes et considerationes, 1. — Anima hierarchizata est civitas Dei descripta in Apocalypsi, 2. — Tres loci Apocalypsis de hac civitate et signatione animae; de sexto Angelo et sexto tempore, in quo est Ecclesia contemplativa, 3. 4. — Pars I. De triplici visione caelestis Ierusalem, quam anima contemplativa debet habere, ut sit civitas Dei respondens supernae civitati. Videt caelestem Ierusalem consistentem, descendentem, ascendentem, 5. — In visione prima sive civitatis consistentis considerantur quatuor attributa Dei, et anima fit civitas cum quatuor lateribus, 6. — Similiter fit in secunda visione sive civitatis descendentis, si considerantur assumtae humanitatis exortum, occasum, ascensum, regressum, 7. 8. — Similiter fit in tertia visione sive civitatis ascendentis, si considerantur caritatis vinculum, donum, incendium, solatium, 9. 10. — Signa horum quatuor imprimuntur animae, 11. 12. — De quarto signo specialiter; quod fuit in signatis super montem et est in anima contemplativa; necesse est, ut haec habeat modum vivendi consonum huic signo caritatis, 13. 14. — Pars II. De perfectione vitae necessaria, ut anima sit signata et respondeat supernae civitati. Secundum quatuor latera civitatis, quae singula habent tres portas, necessariae sunt quatuor virtutes, quae singulae habent tria exercitia; primo requiritur perfectus cultus Dei cum tribus exercitiis, 15. — Haec respondent signatis ex tribubus Iuda, Ruben et Gad, 16-18. — Secundo requiritur perfectus nexus Dei cum tribus exercitiis, quae respondent signatis ex tribubus Aser, Nephthali et Manasse, 19-22. — Tertio requiritur perfectus zelus Dei cum tribus exercitiis, quae respondent signatis ex tribubus Simeon, Levi et Issachar, 23-26. — Quarto requiritur perfectus Dei sensus cum tribus exercitiis, quae respondent signatis ex tribubus Zabulon, Ioseph et Beniamin, 27-29. — Epilogus, 30.*

1. *Fecit Deus duo luminaria magna, luminare maius, ut praeesset diei; et luminare minus, ut praeesset nocti, et stellas*[^p444-3]. Dictum est, quomodo anima hierarchizatur in consideratione lucis solaris,

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secundum quod sol ille est *vigens, splendens, calens;* Pater et Filius et Spiritus sanctus est origo omnium illuminationum vel irradiationum in ratione excellentiae, influentiae, praesidentiae; et secundum quod illa assimilatur soli secundum conformitatem et propter integritatem hierarchicae dispositionis et propter triformem aspectum; et sunt sex considerationes. Hierarchizatur etiam in consideratione militantis Ecclesiae, in qua est distinctio secundum rationem processuum, ascensuum et exercitiorum, quia sic consideratur Ecclesia, et non aliter, in qua est unum caput, unum corpus, unus cibus. De qua Paulus[^p445-1] loquitur multum, qui exercitatus erat in ea consideratione. Similiter Psalterium multum loquitur de hac; et aliquando loquitur in persona talis, aliquando in persona alterius. Unde in Psalmo: *Dominus regnavit, decorem indutus est,* tangit caput Ecclesiae et quatuor ordines eius. — Postea dictum est, quomodo anima hierarchizatur in contemplatione sui secundum ascensum et descensum et reascensum. Et quando anima habet haec, sunt et fiunt in ea mirabiles theoriae. Habet autem duodecim novenarios: tres *exemplares* in sole, tres *exemplatos* in caelesti hierarchia et tres in *subcaelesti* et tres in *se ipsa.* Quae sunt duodecim *illustrationes,* quibus adduntur duodecim *considerationes* quasi duodecim stellae, scilicet corporalium naturarum[^p445-2] etc.; ita quod semper anima sit in lumine; quia non potest stare in uno; et in ultima est quies, scilicet in ratione exemplaris in patria. — Haec autem non sunt simul in via, sed in patria uno aspectu omnia videbuntur. Sunt autem liberae[^p445-3] omnes istae duodecim considerationes et habent ramos infinitos, de quibus fieret liber magnus.

2. Si autem ducantur duodecim per duodecim, erunt centum quadraginta quatuor, numerus scilicet civitatis Ierusalem. Anima enim sic hierarchizata est *civitas,* in qua Deus habitat et videtur; de qua Ioannes[^p445-4]: *Sustulit me in spiritu in montem magnum et altum;* et: *Vidi sanctam civitatem, Ierusalem novam.* Et ibidem dicit, quod *mensus est duodecim millia stadiorum;* et post, quod *longitudo et latitudo et altitudo aequalia sunt,* et *mensura murorum centum quadraginta quatuor cubitorum.*

3. Quomodo potest hoc esse? Vide illud, quod dictum est, in fine Apocalypsis[^p445-5]; circa medium autem dictum est: *Vidi supra montem Sion Agnum stantem, et cum eo centum quadraginta quatuor millia, habentes nomen eius et nomen Patris eius scriptum in frontibus suis.* In apertione autem sexti sigilli dictum est in Apocalypsi[^p445-6]: *Vidi alterum Angelum ascendentem ab ortu solis, habentem signum Dei vivi, et clamavit quatuor Angelis, quibus datum est nocere terrae et mari, dicens: Nolite nocere terrae et mari neque arboribus, quoadusque signemus servos Dei nostri in frontibus eorum. Et audivi numerum signatorum, centum quadraginta quatuor millia signati ex omni tribu filiorum Israel. Ex tribu Iuda duodecim millia signati* etc. Tribus autem Dan non ponitur, sed Manasses ponitur pro Dan, et Ioseph pro Ephraim. In Deuteronomio[^p445-7] non ponitur Simeon.

4. Primo ponit signatos, qui erant *supra montem Sion,* et postea, quod Angelus unus de effundentibus phialas, qui oportet, quod sit sextus[^p445-8], ostendit ei civitatem, cuius mensura *centum quadraginta quatuor cubitorum* erat. Circa principium Apocalypsis dicitur sexto Angelo, scilicet Philadelphiae: *Qui vicerit, faciam illum columnam in templo Dei mei et scribam super eum nomen meum et nomen civitatis novae Ierusalem,* de qua locutus non fuit nisi in fine. — Sex sunt tempora, quorum sextum tempus habet tria[^p445-9] tempora cum quiete. Et sicut Christus in sexto tempore venit, ita oportet, quod in fine generetur Ecclesia contemplativa. Ecclesia enim contemplativa et anima non differunt, nisi quod anima totum habet in se, quod Ecclesia in multis. Quaelibet enim anima contemplativa habet quandam perfectionem, ut videat visiones Dei.

5. Sustollitur, ut videat Ierusalem tripliciter: in caelo *consistentem,* de caelo *descendentem,* ad caelum *ascendentem.* Aliter non est anima contemplativa. — De primo Isaias[^p445-10]: *Surge, illuminare Ierusalem;* et post: *Non erit tibi amplius sol ad*

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*lucendum, et splendor lunae non illuminabit te, sed erit tibi Deus tuus in lucem sempiternam.*

6. Quando enim anima elevatur per influxum sibi vigorem, splendorem, ardorem, pie veneratur, clare contemplatur, sancte perfruitur, ac per hoc comprehendit secundum modum suum longam *aeternitatem,* latam *caritatem,* sublimem *potentiam,* profundam *sapientiam* principii, circa quod debet versari, ut sit Rachel primo, scilicet *visum principium*[^p446-1]; quando haec considerat, tunc est *civitas,* habens quatuor latera civitatis, considerando, quomodo istud principium omnia originat per sublimem potentiam, omnia gubernat per profundam sapientiam, omnia reparat per latam caritatem sive benevolentiam, omnia remunerat per longam aeternitatem. Sic intelligit ipsum *solem* secundum substantiam, potentiam et operationem et videt omnia reducta ad legem aeternaliter existentem.

7. Secundo elevatur ad contuendum civitatem *de caelo descendentem,* hoc est *assumtam humanitatem.* Filius enim Dei descendit ad nostram humanitatem, et hoc est *descendere Ierusalem;* animae enim non descendunt. *Ego sum,* inquit, *panis vivus, qui de caelo descendi*[^p446-2], et cum ipso omnia charismata gratiarum; in Sapientia: *Venerunt mihi omnia bona pariter cum illa.* Quando ergo anima elevatur per influxum sibi divinitus vigorem, splendorem, ardorem, pie colit, clare speculatur sancteque perfruitur et per hoc comprehendit assumtae humanitatis mirabilem *exortum,* mirabilem *occasum,* mirabilem *ascensum* vel conscensum, mirabilem *regressum;* tunc habet quatuor latera civitatis de caelo *descendentis.* Mirabilem, inquam, *exortum* in nativitate, *occasum* in crucifixione, *conscensum* in resurrectione et ascensione, *regressum* ad iudicium.

8. Haec quatuor ostendit Ecclesiastes[^p446-3], dicens: *Oritur sol et occidit et ad locum suum revertitur; ibique renascens gyrat per meridiem et flectitur ad aquilonem.* Mirabilis fuit *exortus,* quo radius supersubstantialis unitur humanitati in utero, ex utero prodiit, et quomodo conversatus est in mundo vigens, lucens, inflammans; in morte, quomodo dignatus est mori; et post de inferis ascendit ad corpus et post in caelum; et quomodo regredietur ad iudicandum. — Mira *longitudo aeternitatis* fuit in unione Divinitatis ad humanitatem. Nam separatio fuit impossibile maius, quod sit post[^p446-4] *Deum non esse,* quia facilius esset, separari Angelum a suo *esse.* *Latitudo caritatis* fuit in morte; mira *sublimitas potentiae* in ascensione, mira *profunditas sapientiae* erit in iudicio. Haec sunt admirabilia, quibus anima ponitur quasi extra se.

9. Tertio ad hoc, quod sit hierarchica, necesse est, ut videat civitatem *in caelum ascendentem.* Et hoc est, quando per infusum sibi divinitus vigorem, splendorem, ardorem a sole aeterno pie veneratur, praeclare speculatur, sancte perfruitur, ac per hoc comprehendit divinae caritatis indissolubile *vinculum,* divinae caritatis incoarctabile *donum,* divinae caritatis insuperabile *incendium,* divinae caritatis incomprehensibile *solatium;* tunc videt *civitatem Dei,* scilicet se ipsam, et habet quatuor latera, de quibus ad Ephesios[^p446-5]: *In caritate radicati et fundati, ut possitis comprehendere cum omnibus Sanctis, quae sit latitudo et longitudo et sublimitas et profundum* etc.

10. Non es enim adhuc *civitas Dei* nec *signatus,* nisi signeris Spiritu sancto ad pie venerandum, et per hoc possis comprehendere, quae sunt in Deo et per Deum et apud Deum: indissolubile *vinculum* in praedestinationis ratione, qua diligit semper et semper dilexit et semper diliget praedestinatos aeterna caritate[^p446-6]; nisi comprehendas incoarctabile *donum* in universarum rerum conditione, quas libere condidit et ornavit et cuilibet dedit modum, speciem et ordinem; tertio, insuperabile caritatis *incendium* in Filii traditione; quarto, incomprehensibile *solatium,* quando consideras, quod Deus glorificabit corpus et animam, ut absorbeantur et inebrientur a rore caeli.

11. Sed oportet, quod signum veritatis imprimatur in animam, per quod etiam anima fit *hortus conclusus, fons signatus*[^p446-7]. — Primum signum, ut habeat caritatis indissolubile vinculum, scilicet quando anima sic diligit, ut dicat: *Quis nos separabit a caritate Christi? Tribulatio, an angustia, an persecutio, an fames* etc.; non, quin homo possit cadere a caritate, sed quando sic est, ut cogitet nunquam peccare. — Secundo, ut habeat divinae caritatis incoarctabile donum, ut diligat omnia, quae diligit Deus, et amicos et inimicos et extraneos et propinquos. Unde: *Caritas Dei diffusa est in cordibus nostris*[^p446-8]. Per hanc enim anima se diffundit ad diligendum omne bonum et solum bonum.

12. Ulterius, haec caritas dat animae *incendium;* unde in Cantico[^p446-9]: *Pone me ut signaculum*

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*super cor tuum, quia fortis est ut mors dilectio,* quando sic diligit, ut in summe desiderabile totaliter feratur et pro nihilo habeat prospera, pro nihilo adversa, ut sint omnia quasi festuca una in fornace; *si dederit homo omnem substantiam domus suae pro dilectione,* quasi nihil despiciet eam. — Quarta signatio est in hoc, quod anima sentiat *incomprehensibile solatium,* quod taliter dilatetur in se, quod nec ipsa possit comprehendere nec aliis explicare. De quo in Cantico[^p447-1]: *Comedite, amici, et inebriamini carissimi.* Haec inebriata dicit: *Introduxit me rex in cellam vinariam;* et prius: *Introduxit me rex in cellaria sua,* quando alienatur, sicut homo ebrius, qui nescit, quid faciat; unde Paulus nescivit, utrum in corpore esset, an extra corpus[^p447-2]. — De hoc signo Psalmus: *Fac mecum signum in bonum, ut videant qui oderunt me et confundantur.*

13. De isto signo Paulus[^p447-3]: *Signati estis spiritu adoptionis.* Per hoc signum discernuntur amici ab inimicis, liberi a servis, caelestes a terrenis. Hoc signum imprimitur in fronte animae contemplativae et in frontibus electorum. Hoc signum fuit in *signatis supra montem Sion*[^p447-4]; in secunda ad Timotheum: *Firmum fundamentum Dei stat;* hoc est signum, quo *novit Dominus, qui sunt eius;* novit per signum expressum, per quod anima invocat nomen Domini ab intimis.

14. Sic anima contemplativa signatur a Deo. Unde sub sexto Angelo dicitur, quod apparuit Angelus habens *signum Dei vivi*[^p447-5], hoc fuit in assignatione Ierusalem ut in caelo consistentis. Huic Angelo apparuit signum expressivum, quantum ad modum vivendi consonum isti signo, quod est, quod signatur: *Ex tribu Iuda duodecim millia signati* etc.; et hoc est: qui habet hanc triplicem lucem elevantem, triplicem oportet quod habeat perfectionem, respondentem caritati. Unde signare hoc modo est per professionem ad hoc alligare et imprimere signum, ut respondeat illi signo caritatis.

15. Haec autem perfectio consistit in descriptione *civitatis,* scilicet quod anima habeat in se divinum Dei *cultum,* divinum Dei *nexum,* divinum Dei *zelum,* divinum Dei *sensum.* *Cultus* est in oriente, *nexus*

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in meridie, *zelus* in septentrione, *sensus* in occidente. Et sunt tres portae ad orientem, tres ad occidentem, tres ad meridiem, tres ad septentrionem[^p447-6]. — *Cultus* habet duos comites: unum antecedentem, alterum subsequentem. Ad perfectum *cultum* tria sunt necessaria, scilicet aeternae veritatis veridica *professio,* supernae maiestatis humilis *veneratio,* internae sanctitatis virilis *custoditio.* Unde ponuntur tres portae ad orientem.

16. *Ex tribu Iuda duodecim millia signati.* Isti enim non ordinantur secundum carnalem generationem, quia Iudas non fuit primus filius, sed ordinantur secundum spiritualem. Iudas enim interpretatur *confessio*[^p447-7]; et haec est fundamentum, quia spirituale fundamentum fides est, super quam fundatur Ecclesia. Hoc est ergo primum, ut apud te sit integra confessio veritatis, perfecta credulitas et assensus.

17. Secundo requiritur supernae maiestatis humilis *veneratio,* et hoc est, quando homo considerat proprii sceleris immanitatem et divinae severitatis immensitatem. Et ideo sequitur: *Ex tribu Ruben duodecim millia signati*[^p447-8]. *Ruben* interpretatur *filius visionis.*

18. Tertio requiritur internae sanctitatis virilis *custoditio,* ut sic sit homo praecinctus, accinctus contra omnia, restrictor omnium defluxionum. Unde etiam sacerdotes prohibebantur bibere vinum et omne, quod inebriare poterat, quando intrabant templum ad ministrandum[^p447-9]. Patet etiam de praescriptione munditiae. Ista autem munditia est cordis. — Et ideo sequitur: *Ex tribu Gad duodecim millia signati*[^p447-10]. *Gad* interpretatur *accinctus.*

19. Non sufficit autem verus *cultus,* nisi sit perfectus *nexus,* quia caritas docet Deum colere et amare; et hoc est, quando anima infima contemnit, summa appetit, in medio dilatatur, ita quod in supremo habet sublimationem, in imo sequestrationem, in medio dilatationem; et hoc est sempiternae beatitudinis appetitus praecipuus, supernae dilectionis affectus dilatatus, mundanae prosperitatis vel possessionis contemptus perfectivus. Haec tria intelliguntur per tres signatos sequentes.

20. Necesse est ergo, ut in anima sit contemptus verus, ut sit primo *beatitudinis appetitus.* Et ideo sequitur: *Ex tribu Aser duodecim millia signati*[^p448-1]. *Aser* interpretatur *beatus,* scilicet *pinguis panis, praebens delicias regibus.* Beatus autem est qui in beatitudinem summo amore transfertur.

21. Deinde sequitur supernae dilectionis *dilatatio.* Et ideo sequitur: *Ex tribu Nephthali duodecim millia signati*[^p448-2]. *Nephthali* interpretatur *latitudo* et significat, quod quicumque vult habere caritatis *nexum,* quod habeat ordinatum affectum ad omnes; sed hoc habere non possunt, si sint privati boni amatores.

22. Ideo oportet, quod sit *contemptus omnium.* Et ideo sequitur: *Ex tribu Manasse duodecim millia signati*[^p448-3]. *Manasses* interpretatur *oblivio.* Aliqui enim *despiciunt* mundialia, sed non *deserunt;* alii *deserunt,* sed non *despiciunt;* alii *despiciunt* et *deserunt,* sed non *obliviscuntur.* Quando ergo anima *dimittit* et *obliviscitur,* tunc est perfectio; et ista collocatur in sexto loco; Psalmus[^p448-4]: *Obliviscere populum tuum et domum patris tui.* Augustinus: « Minus te amat qui tecum aliquid amat, quod non propter te amat ». — Manasses igitur ponitur sexto loco, qui fuit filius Ioseph, qui fuit undecimus filius Iacob. Unde non sine mysterio ponitur sexto loco[^p448-5].

23. Tertio, in anima contemplativa oportet quod sit perfectus *zelus,* ut sic amet, quod omne malum repellat. Duo autem sunt comites zeli caritatis, scilicet *pietas* praecedens et *patientia* subsequens; quia aliqui sunt *pii zelatores,* et postea convertuntur in *furorem impatientiae.* Et tunc erunt tres *portae* ad aquilonem, scilicet benignae miserationis affectuosa *condescensio,* severae districtionis aemulatoria *rectitudo,* acerbae vel humanae tribulationis victoriosa *perpessio;* et sic est contra aquilonem civitas munita.

24. Et ideo sequuntur tres signati: primus, *ex tribu Simeon duodecim millia signati*[^p448-6]. *Simeon* interpretatur *audiens moerorem,* et significat *miserationem ad proximum.* Iste Simeon est *iustus et timoratus,* recipiens Christum inter brachia. Nisi enim homo sit misericors, non est dignus recipere illum, qui propter misericordiam descendit de caelo.

25. Deinde, quia misericordia sine *rectitudine aemulatoria* nihil valet; ideo sequitur: *Ex tribu Levi duodecim millia signati*[^p448-7]. *Levi* interpretatur *additus;* Levi enim accepit sacerdotium propter zelum, unde interfecit fratres suos idololatras. Phinees similiter adeptus est sacerdotium propter zelum, et Mathathias et filii eius propter zelum adepti sunt sacerdotium et principatum et duraverunt usque ad Herodem. *Levi* significat praelatos, qui debent habere spiritum severitatis et pietatis, ut Moyses, qui, cum esset mitissimus, confregit tabulas[^p448-8]; econtra Heli, qui, quia fuit remissus, ipse mortuus est et filii eius. Unde plus nocet praelatus misericors abiiciens omnem rigorem disciplinae quam praelatus rigidus sine misericordia. Et ita intelligitur illud Ecclesiastici: *Melior est iniquitas viri quam mulier benefaciens.*

26. Tertio, oportet, quod sit mundanae tribulationis *victoriosa perpessio.* Qui enim corripit debet se praeparare ad patientiam. Unde Christus *subvertit mensas* in zelo[^p448-9], et post, quando quaerebant eum, exhibuit se; unde: *Qui patiens est multa gubernatur sapientia.* Non est dubium, quod illi quorum mensas subverterat, postea clamabant: *Crucifige eum.* — Ideo sequitur: *Ex tribu Issachar duodecim millia signati*[^p448-10]. *Issachar* interpretatur *asinus fortis,* et ad litteram asinus crucem habet in spatulis. Hanc crucem ferre debet semper esse paratus. Non est autem eius interpretatio *asinus fortis,* sed *merces;* et significat virum, qui *amore mercedis* est armatus. Unde in Matthaeo: *Cum maledixerint vobis et persecuti vos fuerint et dixerint omne malum adversum vos mentientes propter me; gaudete et exsultate, quoniam merces vestra copiosa est in caelis.* — Et dicebat, quod semel loquebatur cum fratre Aegidio, qui dicebat sibi, quod non sumus sapientes, sicut beatus Franciscus sapiens mercator fuit; sed nos dissipamus substantiam, quia deberemus dare unum denarium, ut homo alapam nobis daret; sed nos nec habemus sapientiam *asini,* qui portat sarcinam suam, et ubi plus percutitur et plura vituperia sibi dicuntur, tanto melius portat. Sic homo obediens nullum bonum debet dimittere, immo melius facere propter quamcumque tribulationem, nec aliter est contemplativus.

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27. Ex parte *occidentis* est perfectus Dei *sensus;* et hic sensus facit nos contemplari et comites habet statum quietum et excessum iucundum. In quiete enim potest esse status cogitandi et contemplandi[^p449-1], in occidente scilicet, ubi est quies, conciliatio, caligo sive introitus in caliginem. — Ad istum sensum requiritur sublimis mansionis pacificus status, sagacis discretionis perspicuus conspectus vel contuitus, suavis consolationis ecstaticus excessus.

28. Oportet habere signum Zabulon, quod est *habitaculum fortitudinis*[^p449-2], qui habet statum primum; Psalmus: *Quoniam tu es, Domine, spes mea;* unde: *Turris fortissima nomen Domini, ad illam confugiet iustus.* Ille solus est pacatus, qui figit se in illo, in quo non *est transmutatio nec vicissitudinis obumbratio.* Unde: *In te, Domine, speravi, non confundar in aeternum.*

29. Secundo, oportet habere sagacis desiderii perspicuum contuitum, ut, sicut columba videt super aquas residens avem rapacem[^p449-3], sic homo videat in Scripturis. Et hoc pertinet ad Ioseph, qui interpretatur *accrescens;* *Filius accrescens Ioseph,* filius pulcherrimus[^p449-4], salvator Aegypti, princeps fratrum, significat discretionem, per quam homo est aliorum rector et instructor; et hoc sagacitatis est. Et est in undecimo loco, ut frumenta colligat, non folia, sed documenta veritatis in Scripturis sacris, et postea refundat ad salutem populi. — Hic est Angelus sextus Philadelphiae, *salvans hereditatem*[^p449-5]. Hic providet frumenta contra famem futuram.

30. Ultimo est suavis contemplationis *gustus ecstaticus.* *Ex tribu,* inquit[^p449-6], *Beniamin duodecim millia signati. Filius dexterae* Beniamin, *filius doloris,* in cuius partu mortua est Rachel, et tamen *Beniamin amantissimus Domini tota die quasi in thalamo morabitur, et inter humeros illius requiescet*[^p449-7]; et significat ecstaticum excessum contemplationis. Ultra hunc non nascitur filius Iacob. Hic est sopor cum excessu. Ad hanc signationem nullus venit, nisi transeat omnes praecedentes.

31. Hae signationes consistunt ex duplici perfectione, scilicet *duodenarii,* qui numerus abundans est, et ex *mille,* qui consurgit ex denario in se replicato replicatione perfecta; decies enim decem sunt centum, et decies centum sunt mille. Hanc signationem nemo accipit, nisi ille qui habet *calculum, in quo est nomen, quod nemo scit, nisi qui accipit*[^p449-8]; hoc est *lignum vitae,* hic fruitur homo vita. Unde: *Beati qui lavant vestimenta sua et intrant per portas civitatis, ut sit potestas eorum in ligno vitae.* — Et dicebat: Ad hoc *lignum vitae* volui vos adducere. *Ferculum fecit Salomon de lignis Libani; columnas fecit argenteas, reclinatorium aureum, ascensum purpureum media caritate constravit*[^p449-9]. *Reclinatorium aureum* est sapientia contemplativa. Hanc nullus habet, nisi qui habet *columnas argenteas,* quae sunt virtutes stabilientes animam; *ascensus purpureus* est caritas, quae facit ascendere ad superiora et descendere ad inferiora[^p449-10].

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**EXPLICIUNT COLLATIONES IN HEXAËMERON.**[^51]

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english:
### COLLATION XXIII.
#### *On the fourth vision: the fourth treatment, which continues to treat of the third object of this vision, which is the soul itself made hierarchic.*

### Summarium

*Introduction; repetition; twelve illustrations and considerations, 1. — The soul made hierarchic is the city of God described in the Apocalypse, 2. — Three passages of the Apocalypse concerning this city and the sealing of the soul; on the sixth Angel and the sixth time, in which is the contemplative Church, 3. 4. — Part I. On the threefold vision of the heavenly Jerusalem, which the contemplative soul ought to have, that it may be the city of God answering to the city above. It sees the heavenly Jerusalem standing, descending, ascending, 5. — In the first vision, that of the standing city, four attributes of God are considered, and the soul becomes a city with four sides, 6. — Likewise in the second vision, that of the descending city, if the rising, setting, ascent and return of the assumed humanity are considered, 7. 8. — Likewise in the third vision, that of the ascending city, if the bond, the gift, the fire, the comfort of charity are considered, 9. 10. — The signs of these four are impressed on the soul, 11. 12. — On the fourth sign specially; which was in those sealed on the mountain and is in the contemplative soul; it is necessary that this soul have a manner of living consonant with this sign of charity, 13. 14. — Part II. On the perfection of life necessary, that the soul be sealed and answer to the city above. According to the four sides of the city, each of which has three gates, four virtues are necessary, each of which has three exercises; first is required a perfect worship of God with three exercises, 15. — These answer to those sealed from the tribes of Judah, Reuben and Gad, 16-18. — Second is required a perfect bond with God with three exercises, which answer to those sealed from the tribes of Asher, Naphtali and Manasseh, 19-22. — Third is required a perfect zeal for God with three exercises, which answer to those sealed from the tribes of Simeon, Levi and Issachar, 23-26. — Fourth is required a perfect sense of God with three exercises, which answer to those sealed from the tribes of Zebulun, Joseph and Benjamin, 27-29. — The epilogue, 30.*

1. *God made two great lights, the greater light, to rule the day; and the lesser light, to rule the night, and the stars*[^p444-3]. It has been said how the soul is made hierarchic in the consideration of the light of the sun,

secondly according as that sun is *vigorous, resplendent, warm;* the Father and the Son and the Holy Spirit is the origin of all illuminations or irradiations under the ground of excellence, influence, presiding; and secondly according as the soul is likened to the sun by conformity, by reason of the integrity of the hierarchic disposition and by reason of the threefold aspect; and these are six considerations. It is also made hierarchic in the consideration of the Church militant, in which there is a distinction according to the ground of processions, of ascents and of exercises, because the Church is considered in this way, and not otherwise, in which there is one head, one body, one food. Of her Paul[^p445-1] speaks much, who was exercised in that consideration. Likewise the Psalter speaks much of her; and sometimes it speaks in the person of the one, sometimes in the person of the other. Whence in the Psalm: *The Lord hath reigned, he is clothed with beauty,* he touches on the head of the Church and its four orders. — Afterward it was said how the soul is made hierarchic in the contemplation of itself according to ascent and descent and re-ascent. And when the soul has these, there are and there come to be in it wonderful theories. Now it has twelve ninefolds: three *exemplary* ones in the sun, three *exemplated* ones in the heavenly hierarchy, and three in the *sub-heavenly,* and three in *itself.* These are the twelve *illustrations,* to which are added twelve *considerations* as it were twelve stars, namely of bodily natures[^p445-2] etc.; so that the soul is always in the light; since it cannot stand still in one; and in the last is rest, namely in the ground of the exemplar in the homeland. — These, however, are not all at once in the way, but in the homeland all will be seen in one regard. Now all these twelve considerations are free[^p445-3] and have infinite branches, of which a great book could be made.

2. Now if twelve be multiplied by twelve, there will be a hundred and forty-four, the number namely of the city of Jerusalem. For the soul thus made hierarchic is the *city* in which God dwells and is seen; of which John[^p445-4] says: *He took me up in the spirit onto a great and high mountain;* and: *I saw the holy city, the new Jerusalem.* And in the same place he says that *it was measured, twelve thousand furlongs;* and afterward, that *the length and the breadth and the height thereof are equal,* and that *the measure of the walls thereof is a hundred and forty-four cubits.*

3. How can this be? See that which is said at the end of the Apocalypse[^p445-5]; but about the middle it is said: *I saw upon mount Sion a Lamb standing, and with him a hundred forty-four thousand, having his name and the name of his Father written on their foreheads.* And at the opening of the sixth seal it is said in the Apocalypse[^p445-6]: *I saw another Angel ascending from the rising of the sun, having the sign of the living God, and he cried to the four Angels to whom it was given to hurt the earth and the sea, saying: Hurt not the earth nor the sea nor the trees, till we seal the servants of our God in their foreheads. And I heard the number of them that were sealed, a hundred forty-four thousand were sealed, of every tribe of the children of Israel. Of the tribe of Judah were twelve thousand sealed* etc. Now the tribe of Dan is not set down, but Manasseh is set down for Dan, and Joseph for Ephraim. In Deuteronomy[^p445-7] Simeon is not set down.

4. First he sets down those sealed, who were *upon mount Sion,* and afterward, that one Angel of those pouring out the vials, who must be the sixth[^p445-8], shows him the city, whose measure was *a hundred forty-four cubits.* Near the beginning of the Apocalypse it is said to the sixth Angel, namely of Philadelphia: *He that shall overcome, I will make him a pillar in the temple of my God, and I will write upon him my name and the name of the city of the new Jerusalem,* of which he had spoken only at the end. — There are six ages, of which the sixth age has three[^p445-9] ages together with the rest. And as Christ came in the sixth age, so it is fitting that the contemplative Church be brought forth at the end. For the contemplative Church and the soul do not differ, save that the soul has in itself as a whole what the Church has divided among many. For every contemplative soul has a certain perfection, that it may see the visions of God.

5. It is lifted up, that it may see Jerusalem in a threefold way: *standing* in heaven, *descending* from heaven, *ascending* to heaven. Otherwise it is not a contemplative soul. — Of the first, Isaiah[^p445-10]: *Arise, be enlightened, O Jerusalem;* and afterward: *Thy sun shall no more*

go down,

and thy moon shall not decrease: for the Lord shall be unto thee for an everlasting light.*

6. For when the soul is lifted up by an influx of vigour, brightness, ardour granted to it, it piously venerates, clearly contemplates, holily enjoys, and thereby comprehends, according to its measure, the long *eternity,* the broad *charity,* the sublime *power,* the deep *wisdom* of the Principle, about which it ought to be occupied, that it may be Rachel first, that is, *the sight of the Principle*[^p446-1]; when it considers these things, then it is the *city,* having the four sides of the city, by considering how that Principle originates all things by sublime power, governs all things by deep wisdom, restores all things by broad charity or benevolence, rewards all things by long eternity. Thus it understands the *sun* itself as to substance, power and operation, and sees all things brought back to the law eternally existing.

7. Secondly it is lifted up to gaze upon the city *descending from heaven,* that is, *the assumed humanity.* For the Son of God descended to our humanity, and this is *the Jerusalem that descends;* for souls do not descend. *I am,* he says, *the living bread which came down from heaven*[^p446-2], and with him all the charisms of graces; in Wisdom: *All good things came to me together with her.* When, then, the soul is lifted up by an influx of vigour, brightness, ardour granted it from on high, it piously worships, clearly beholds and holily enjoys, and thereby comprehends the assumed humanity's wondrous *rising,* wondrous *setting,* wondrous *ascent* or mounting-up, wondrous *return;* then it has the four sides of the city descending from heaven. Wondrous, I say, *rising* in the nativity, *setting* in the crucifixion, *mounting-up* in the resurrection and ascension, *return* at the judgment.

8. These four Ecclesiastes shows[^p446-3], saying: *The sun riseth and goeth down, and returneth to his place; and there arising again, it compasseth by the south, and turneth to the north.* Wondrous was the *rising,* by which the supersubstantial ray was united to humanity in the womb, went forth from the womb, and how he lived in the world, vigorous, shining, kindling; in death, how he deigned to die; and afterward from the world below ascended to the body and afterward into heaven; and how he shall return to judge. — Wondrous was the *length of eternity* in the union of the Godhead to the manhood. For separation was a greater impossibility than that[^p446-4] *God should not be,* since it would be easier for an Angel to be separated from its *being.* The *breadth of charity* was in his death; wondrous the *sublimity of power* in the ascension, wondrous the *depth of wisdom* will be in the judgment. These are the wonders by which the soul is set as it were outside itself.

9. Thirdly, that it may be hierarchic, it is necessary that it see the city *ascending into heaven.* And this is when, through the vigour, brightness, ardour infused into it from on high by the eternal sun, it piously venerates, most clearly beholds, holily enjoys, and thereby comprehends the indissoluble *bond* of divine charity, the unconfinable *gift* of divine charity, the unconquerable *fire* of divine charity, the incomprehensible *comfort* of divine charity; then it sees the *city of God,* namely itself, and has four sides, of which to the Ephesians[^p446-5]: *Being rooted and founded in charity, that you may be able to comprehend, with all the saints, what is the breadth and length and height and depth* etc.

10. For you are not yet the *city of God* nor *sealed,* unless you are sealed with the Holy Spirit unto pious veneration, and thereby can comprehend what things are in God and through God and with God: the indissoluble *bond* under the ground of predestination, whereby he loves always and always loved and always will love the predestined with an eternal charity[^p446-6]; unless you comprehend the unconfinable *gift* in the founding of all things universally, which he freely created and adorned and gave to each its measure, kind and order; thirdly, the unconquerable *fire* of charity in the handing over of the Son; fourthly, the incomprehensible *comfort,* when you consider that God will glorify body and soul, that they may be absorbed and inebriated with the dew of heaven.

11. But it is fitting that the sign of truth be impressed on the soul, whereby the soul also becomes *a garden enclosed, a fountain sealed up*[^p446-7]. — The first sign, that it have the indissoluble bond of charity, namely when the soul so loves that it says: *Who shall separate us from the charity of Christ? Shall tribulation, or distress, or persecution, or famine* etc.; not that a man cannot fall from charity, but when it is such that it thinks it will never sin. — Secondly, that it have the unconfinable gift of divine charity, that it love all that God loves, both friends and enemies and strangers and kin. Whence: *The charity of God is poured forth in our hearts*[^p446-8]. For by this the soul spreads itself abroad to love every good, and only the good.

12. Further, this charity gives the soul a *fire;* whence in the Canticle[^p446-9]: *Put me as a seal*

upon thy heart, for love is strong as death,* when it loves in such a way that it is borne wholly toward the supremely desirable, and counts prosperity as nothing, adversity as nothing, so that all things are as it were one splinter in the furnace; *if a man should give all the substance of his house for love,* he shall almost despise it as nothing. — The fourth signing is in this, that the soul feel an *incomprehensible comfort,* which so spreads abroad in itself that it can neither comprehend it itself nor explain it to others. Of which in the Canticle[^p447-1]: *Eat, O friends, and drink, and be inebriated, my dearly beloved.* She, being inebriated, says: *The king brought me into the wine cellar;* and before: *The king brought me into his storerooms,* when she is carried out of herself, like a man who is drunk, who knows not what he does; whence Paul did not know whether he was in the body, or out of the body[^p447-2]. — Of this sign the Psalm: *Show me a sign for good, that they who hate me may see and be confounded.*

13. Of this sign Paul says[^p447-3]: *You are sealed with the spirit of adoption.* By this sign friends are discerned from enemies, the free from slaves, the heavenly from the earthly. This sign is impressed on the forehead of the contemplative soul and on the foreheads of the elect. This sign was in *those sealed upon mount Sion*[^p447-4]; in the second to Timothy: *The sure foundation of God standeth firm;* this is the sign, by which *the Lord knoweth who are his;* he knows by the expressed sign, by which the soul calls upon the name of the Lord from its inmost parts.

14. So the contemplative soul is sealed by God. Whence under the sixth Angel it is said that there appeared an Angel having the *sign of the living God*[^p447-5], and this was in the assigning of Jerusalem as standing in heaven. To this Angel appeared an expressive sign, as to the manner of living consonant with this sign, which is, that which is sealed: *Of the tribe of Judah were twelve thousand sealed* etc.; and this is: whoever has this threefold light lifting him up must have a threefold perfection, answering to charity. Whence to seal in this way is by profession to bind oneself to this and to imprint the sign, that it may answer to that sign of charity.

15. Now this perfection consists in the description of the *city,* namely that the soul have in itself the divine *worship* of God, the divine *bond* with God, the divine *zeal* for God, the divine *sense* of God. *Worship* is in the east, the *bond*

in the south, *zeal* in the north, *sense* in the west. And there are three gates to the east, three to the west, three to the south, three to the north[^p447-6]. — *Worship* has two companions: one preceding, the other following. For perfect *worship* three things are necessary, namely a truthful profession of eternal truth, a humble veneration of the supernal majesty, a manful guarding of interior holiness. Whence three gates are set to the east.

16. *Of the tribe of Judah were twelve thousand sealed.* For these are not ordered according to carnal generation, since Judah was not the first son, but they are ordered according to the spiritual. For Judah is interpreted *confession*[^p447-7]; and this is the foundation, since the spiritual foundation is faith, upon which the Church is founded. This, then, is the first thing, that with you there be an entire confession of truth, a perfect belief and assent.

17. Secondly is required a humble *veneration* of the supernal majesty, and this is when a man considers the enormity of his own wickedness and the immensity of the divine severity. And therefore there follows: *Of the tribe of Reuben were twelve thousand sealed*[^p447-8]. *Reuben* is interpreted *the son of vision.*

18. Thirdly is required a manful *guarding* of interior holiness, that a man be thus girded, girt against all things, a restrainer of all leakages. Whence also the priests were forbidden to drink wine and anything that could inebriate, when they entered the temple to minister[^p447-9]. This is also clear from the prescription of cleanness. Now this cleanness is of the heart. — And therefore there follows: *Of the tribe of Gad were twelve thousand sealed*[^p447-10]. *Gad* is interpreted *girded.*

19. But true *worship* does not suffice, unless the *bond* also be perfect, since charity teaches us to worship and love God; and this is when the soul despises the lowest things, desires the highest, and is enlarged in the middle, so that in the highest it has exaltation, in the lowest sequestration, in the middle enlargement; and this is the chief desire of everlasting blessedness, the enlarged affection of supernal love, the perfecting contempt of worldly prosperity or possession. These three are understood through the three sealed that follow.

20. It is necessary, then, that there be in the soul a true contempt, that there first be the *desire of blessedness.* And therefore there follows: *Of the tribe of Asher were twelve thousand sealed*[^p448-1]. *Asher* is interpreted *blessed,* namely *fat bread, affording delights to kings.* Now he is blessed who is transferred into blessedness by the highest love.

21. Then there follows the *enlargement* of supernal love. And therefore there follows: *Of the tribe of Naphtali were twelve thousand sealed*[^p448-2]. *Naphtali* is interpreted *breadth* and signifies that whoever wishes to have the *bond* of charity must have an ordered affection toward all; but those cannot have this who are private lovers of the good, that is, who love only their own good.

22. Therefore there must be a *contempt of all things.* And therefore there follows: *Of the tribe of Manasseh were twelve thousand sealed*[^p448-3]. *Manasseh* is interpreted *forgetting.* For some *despise* worldly things but do not *forsake* them; others *forsake* them but do not *despise* them; others *despise* and *forsake* them, but do not *forget* them. When, then, the soul *dismisses* and *forgets,* then there is perfection; and this is placed in the sixth position; the Psalm[^p448-4]: *Forget thy people and thy father's house.* Augustine: "He loves thee less who loves along with thee something which he does not love for thy sake." — Manasseh, then, is placed in the sixth position, who was the son of Joseph, who was the eleventh son of Jacob. Whence it is not without a mystery that he is placed in the sixth position[^p448-5].

23. Thirdly, in the contemplative soul there must be a perfect *zeal,* that it so love that it repel every evil. Now there are two companions of the zeal of charity, namely *piety* preceding and *patience* following; for some are *pious zealots,* and afterward turn into a *fury of impatience.* And then there will be three *gates* toward the north, namely the affectionate *condescension* of a kindly compassion, the emulous *rectitude* of a severe strictness, the victorious *endurance* of a bitter or human tribulation; and thus the city is fortified against the north.

24. And therefore there follow three sealed: the first, *of the tribe of Simeon were twelve thousand sealed*[^p448-6]. *Simeon* is interpreted *hearing sorrow,* and signifies *compassion toward one's neighbour.* This Simeon is *just and fearful,* receiving Christ between his arms. For unless a man be merciful, he is not worthy to receive him who, for mercy's sake, came down from heaven.

25. Then, because mercy without an *emulous rectitude* avails nothing; therefore there follows: *Of the tribe of Levi were twelve thousand sealed*[^p448-7]. *Levi* is interpreted *added;* for Levi received the priesthood on account of zeal, whence he slew his idolatrous brethren. Phinehas likewise obtained the priesthood on account of zeal, and Mattathias and his sons on account of zeal obtained the priesthood and the principate and held it down to Herod. *Levi* signifies prelates, who ought to have a spirit of severity and of piety, as Moses, who, though most gentle, broke the tables[^p448-8]; and on the contrary Eli, who, because he was remiss, himself died, and his sons. Whence a merciful prelate who casts off all the rigour of discipline does more harm than a rigid prelate without mercy. And so is understood that saying of Ecclesiasticus: *Better is the iniquity of a man than a woman doing a good turn.*

26. Thirdly, there must be a *victorious endurance* of worldly tribulation. For he who corrects ought to prepare himself for patience. Whence Christ *overturned the tables* in zeal[^p448-9], and afterward, when they sought him, showed himself; whence: *He that is patient is governed with much wisdom.* There is no doubt that those whose tables he had overturned afterward cried out: *Crucify him.* — Therefore there follows: *Of the tribe of Issachar were twelve thousand sealed*[^p448-10]. *Issachar* is interpreted *a strong ass,* and, to the letter, an ass has a cross on its shoulders. This cross it must always be ready to bear. Now its interpretation is not *a strong ass,* but *reward;* and it signifies a man who is armed by *love of reward.* Whence in Matthew: *Blessed are ye when they shall revile you and persecute you, and speak all that is evil against you, untruly, for my sake; be glad and rejoice, for your reward is very great in heaven.* — And he said that he once spoke with brother Giles, who told him that we are not wise, as blessed Francis was a wise merchant; but we squander our substance, since we ought to give a single penny, that a man might give us a blow; but we do not even have the wisdom of the *ass,* which carries its own burden, and the more it is struck and the more abuse is heaped upon it, the better it carries it. So an obedient man ought to give up no good, but rather do better, on account of whatever tribulation, nor is he otherwise contemplative.

27. On the side of the *west* is the perfect *sense* of God; and this sense makes us contemplate and has for its companions a quiet state and a joyous transport. For in quiet there can be a state of thinking and contemplating[^p449-1], namely in the west, where there is quiet, reconciliation, mist or entrance into the mist. — For this sense there are required a peaceful state of a sublime dwelling, the clear regard or gaze of a sagacious discretion, the ecstatic transport of a sweet consolation.

28. It behoves one to have the sign of Zebulun, which is *the dwelling-place of strength*[^p449-2], which has the first state; the Psalm: *For thou, O Lord, art my hope;* whence: *The name of the Lord is a strong tower, to it the just man shall flee.* He alone is at peace who fixes himself in him in whom *there is no change nor shadow of alteration.* Whence: *In thee, O Lord, have I hoped, let me never be confounded.*

29. Secondly, it behoves one to have the clear gaze of a sagacious desire, that, as the dove sees, resting over the waters, the bird of prey[^p449-3], so a man may see in the Scriptures. And this pertains to Joseph, who is interpreted *growing;* *A growing son is Joseph,* a most beautiful son[^p449-4], the saviour of Egypt, the prince of his brethren, signifies discretion, by which a man is the ruler and instructor of others; and this belongs to sagacity. And it is in the eleventh place, that he may gather grain, not leaves — that is, the documents of truth in the sacred Scriptures — and afterward pour it out for the salvation of the people. — This is the sixth Angel of Philadelphia, *saving the inheritance*[^p449-5]. This one provides grain against a future famine.

30. Last is the ecstatic *taste* of sweet contemplation. *Of the tribe,* he says[^p449-6], *of Benjamin were twelve thousand sealed. The son of the right hand,* Benjamin, *the son of sorrow,* in whose birth Rachel died, and yet *Benjamin, most beloved of the Lord, shall dwell all the day long as it were in a bridal chamber, and shall rest between his shoulders*[^p449-7]; and this signifies the ecstatic transport of contemplation. Beyond him no son of Jacob is born. This is a slumber accompanied by transport. To this signing no one comes unless he pass through all that go before.

31. These signings consist of a twofold perfection, namely of the *twelvefold,* which is an abundant number, and of the *thousand,* which arises from ten multiplied into itself by a perfect multiplication; for ten times ten is a hundred, and ten times a hundred is a thousand. This signing no one receives, except him who has the *stone, in which is a name that no man knoweth but he that receiveth it*[^p449-8]; this is *the tree of life,* here man enjoys life. Whence: *Blessed are they that wash their robes and enter in by the gates of the city, that their power may be in the tree of life.* — And he said: To this *tree of life* I wished to bring you. *King Solomon hath made himself a litter of the wood of Lebanon; the pillars thereof he made of silver, the couch of gold, the going up of purple; the midst he covered with charity*[^p449-9]. The *golden couch* is contemplative wisdom. This no one has, except him who has the *pillars of silver,* which are the virtues that establish the soul; the *going up of purple* is charity, which makes one ascend to the things above and descend to the things below[^p449-10].

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**HERE END THE COLLATIONS ON THE HEXAËMERON.**[^51]

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la: Gen. 1, 16. — Immediate post datur summa collat. 21. et 22.

en: Gen. 1:16. — Immediately afterward is given the summary of Collationes XXI and XXII.

en: Eph. 1:22 and Col. 1:18; Rom. 12:4 f.; I Cor. 10:17 and 12:12 ff. — The following passage is Ps. 92:1 ff.

la: Cfr. collat. praeced. n. 40.

en: Cf. the preceding collatio, n. 40.

la: Vat. *stellae,* E (a secunda manu) et G *litterae,* alii omnes *liberae,* qui terminus hic significare videtur sensum supra collat. 15. n. 10. expressum.

en: The Vatican MS reads *stars,* E (in a second hand) and G *letters,* all the others *free,* which term seems here to mean the sense expressed above at Collatio XV, n. 10.

la: Apoc. 21, 10. et 2. Cfr. supra pag. 377, nota 3. — Seq. locus est ibid. v. 16. seq.: *Et mensus est civitatem de arundine aurea per stadia duodecim millia. Et longitudo et altitudo et latitudo eius aequalia sunt. Et mensus est murum eius centum quadraginta quatuor cubitorum.*

en: Apoc. 21:10 and 2. Cf. above p. 377, note 3. — The following passage is ibid. v. 16 f.: *And he measured the city with the golden reed for twelve thousand furlongs; and the length and the height and the breadth thereof are equal. And he measured the wall thereof a hundred and forty-four cubits.*

la: Sensus est: quod anima illa sit *civitas,* ex locis Apocalypsis n. 2. citatis elici potest, si conferuntur cum duobus aliis locis eiusdem libri; quod fit in seqq. — Seq. locus est ibid. 14, 1: *Et vidi, et ecce Agnus stabat supra* etc. — De dictis n. 3. 4. cfr. infra n. 13. 14. et supra collat. 20. n. 29.

en: The sense is: that the soul is that *city* can be gathered from the passages of the Apocalypse cited at n. 2, if they are compared with two other passages of the same book; which is done in what follows. — The following passage is ibid. 14:1: *And I looked, and behold a Lamb stood upon* etc. — On what is said in nn. 3–4, cf. below nn. 13–14 and above Collatio XX, n. 29.

la: Cap. 7, 2. seqq. — De Dan et Manasse cfr. supra pag. 399, nota 4. et pag. 402, nota 3. Gen. 41, 51. seq.: *Vocavitque* [Ioseph] *nomen primogeniti Manasses*... *nomen quoque secundi appellavit Ephraim.*

en: Chapter 7:2 ff. — On Dan and Manasseh cf. above p. 399, note 4 and p. 402, note 3. Gen. 41:51 f.: *And he called the name of the firstborn Manasseh*… *and the name of the second he called Ephraim.*

la: Cap. 33, ubi Moyses moriturus benedicit tribubus Israel, tribu *Simeon* omissa. In fine huius cap. Glossa *ordinaria* apud Strabum et Lyranum addit: *Notandum, undecim tantum esse benedictiones. Simeon namque in his benedictionibus non reperitur, in quo Iudas ab Apostolis excluditur, undecim tantum remanentibus. Inde quoque undecim mansionibus filii Israel de Horeb pervenerunt ad locum, in quo Deuteronomium acceperunt* (cfr. Gen. 49, 5. seqq.). Ibid. in v. 17: *Hae sunt multitudines Ephraim, et haec millia Manasse,* eadem Glossa dicit, quod « hae duae tribus ex *Ioseph,* non in se, sed in parente benedicuntur. Filios significant utriusque populi [gentium et Iudaeorum], qui in Christo benedicuntur » etc.

en: Chapter 33, where Moses, about to die, blesses the tribes of Israel, the tribe of *Simeon* being omitted. At the end of this chapter the *ordinary* Gloss, in Strabo and Lyra, adds: *It is to be noted that there are only eleven blessings. For Simeon is not found among these blessings, in the same way that Judas is excluded from the Apostles, only eleven remaining. Hence too by eleven stages the children of Israel came from Horeb to the place where they received Deuteronomy* (cf. Gen. 49:5 ff.). Likewise, on v. 17: *These are the multitudes of Ephraim, and these the thousands of Manasseh,* the same Gloss says that "these two tribes descended from *Joseph* are blessed not in themselves but in their father. They signify the sons of both peoples [the Gentiles and the Jews], who are blessed in Christ" etc.

la: Apoc. 16, 12. seqq. — Seq. locus (de Angelo Philadelphiae) est ibid. 3, 12. Vulgata post *Dei mei* prosequitur: *et foras non egredietur amplius, et scribam* etc. Cfr. supra collat. 20. n. 29.

en: Apoc. 16:12 ff. — The following passage (concerning the Angel of Philadelphia) is ibid. 3:12. The Vulgate after *my God* continues: *and he shall go out no more, and I will write* etc. Cf. above Collatio XX, n. 29.

la: Codd. *sex;* sed cfr. supra collat. 16. n. 29.

en: The MSS read *six;* but cf. above Collatio XVI, n. 29.

la: Cap. 60, 1. et 19: *Non... ad lucendum per diem nec splendor lunae illuminabit te* etc. A D E G pro *Non... sol ad lucendum* allegant v. 20: *Non occidet amplius* [Vulgata *ultra*] *sol tuus, et luna tua non minuetur, quia Dominus erit tibi in lucem sempiternam, et complebuntur dies luctus tui.*

en: Chapter 60:1 and 19: *No more... to give thee light by day, neither shall the brightness of the moon enlighten thee* etc. Codices A, D, E, G, instead of *no more... sun to give thee light,* cite v. 20: *Thy sun shall no more go down* [Vulgate *ultra*], *and thy moon shall not decrease: for the Lord shall be unto thee for an everlasting light, and the days of thy mourning shall be ended.*

la: Vide supra pag. 414, nota 3. Cfr. etiam Gregor., VI. Moral. c. 37. n. 61. et II. Homil. in Ezech. homil. 2. n. 10. — Superius respicitur Eph. 3, 18: *Ut possitis comprehendere... quae sit latitudo* etc. — De quatuor lateribus civitatis vide Apoc. 21, 16.

en: See above p. 414, note 3. Cf. also Gregory, *Moralia* VI, c. 37, n. 61, and *Homilies on Ezekiel* II, homily 2, n. 10. — Above is referenced Eph. 3:18: *That you may be able to comprehend... what is the breadth* etc. — On the four sides of the city see Apoc. 21:16.

la: Ioan. 6, 41. — Seq. locus est Sap. 7, 11.

en: John 6:41. — The following passage is Wis. 7:11.

en: Chapter 1:5 and 6.

la: Supple: *illud quod est.*

en: Supply: *that which is.*

en: Chapter 3:17 and 18.

la: Ierem. 31, 3: *In caritate perpetua dilexi te.* Cfr. Eph. 1, 4. et I. Petr. 1, 20. — De modo, specie et ordine cfr. supra pag. 340, nota 3.

en: Jer. 31:3: *With an everlasting love have I loved thee.* Cf. Eph. 1:4 and I Pet. 1:20. — On measure, kind and order cf. above p. 340, note 3.

la: Cant. 4, 12. — Seq. locus est Rom. 8, 35. — Quod homo possit cadere a caritate ostenditur III. Sent. d. 31. a. 1. q. 1. Cfr. IV. Sent. d. 14. p. II. a. 1. q. 1.

en: Cant. 4:12. — The following passage is Rom. 8:35. — That a man can fall from charity is shown at III *Sent.* d. 31, a. 1, q. 1. Cf. IV *Sent.* d. 14, p. II, a. 1, q. 1.

la: Cap. 8, 6: *Pone... cor tuum, ut signaculum super brachium tuum, quia* etc. Ibid. v. 7.: *Si dederit homo* etc.

en: Chapter 8:6: *Put... thy heart, as a seal upon thy arm, for* etc. Ibid. v. 7: *If a man should give* etc.

la: Cap. 5, 1. Ibid. 2, 4. et 1, 3. duo seqq. loci.

en: Chapter 5:1. Ibid. 2:4, and 1:3, two further passages.

la: Epist. II. Cor. 12, 2. et 3. — Seq. locus est Ps. 85, 17.

en: 2 Corinthians 12:2 and 3. — The following passage is Ps. 85:17.

la: Eph. 1, 13: *Signati estis Spiritu promissionis sancto.* Cfr. Rom. 8, 15. et II. Cor. 1, 22.

en: Ephesians 1:13: *You were sealed with the holy Spirit of promise.* Cf. Rom. 8:15 and 2 Cor. 1:22.

la: Apoc. 14, 1. Cfr. supra n. 3. — Seq. locus est II. Tim. 2, 19; tertius ibid.: *Cognovit Dominus* etc.

en: Apoc. 14:1. Cf. above, n. 3. — The following passage is 2 Tim. 2:19; the third, ibid.: *The Lord knoweth* etc.

la: Apoc. 7, 2. Ibid. v. 5. seq. locus. Cfr. supra n. 3. et 4.

en: Apoc. 7:2. Ibid. v. 5, the following passage. Cf. above, nn. 3 and 4.

la: Apoc. 21, 13: *Ab oriente portae tres, et ab aquilone portae tres, et ab austro portae tres, et ab occasu portae tres.*

en: Apoc. 21:13: *On the east three gates, and on the north three gates, and on the south three gates, and on the west three gates.*

la: Vide supra pag. 402, nota 3. Cfr. Gen. 29, 35.

en: See above p. 402, note 3. Cf. Gen. 29:35.

la: Apoc. 7, 5. — De interpretatione nominum tribuum cfr. Exposit. in Apoc. (inter Opera Ambros.) Visio tertia, et Beda, in Apoc. 7, 5. seqq.; ipsi sequuntur Hieron., Libro de Nominibus Hebraicis, V. T. de Genesi: *Ruben videns filium* vel *videns in medio.* Secundum Isidor., VII. Etymolog. c. 7. n. 7: *Ruben* interpretatur *visionis filius.* Cfr. Gen. 29, 32.

en: Apoc. 7:5. — On the interpretation of the tribal names cf. the Exposition on the Apocalypse (among the works of Ambrose), Third Vision, and Bede, on Apoc. 7:5ff.; they follow Jerome, *Book of Hebrew Names,* on the Old Testament, on Genesis: *Reuben, seeing a son,* or *seeing in the midst.* According to Isidore, *Etymologies* VII, c. 7, n. 7: *Reuben* is interpreted *son of vision.* Cf. Gen. 29:32.

la: Lev. 10, 9: *Vinum et omne, quod inebriare potest, non bibetis tu* [Aaron] *et filii tui, quando intratis in tabernaculum testimonii, ne moriamini.*

en: Leviticus 10:9: *You* [Aaron] *and your sons shall drink no wine, nor any thing that may make drunk, when you enter into the tabernacle of the testimony, lest you die.*

la: Apoc. 7, 5. — Hieron., loc. cit.: *Gad tentatio, sive latrunculus, vel fortuna.* Cfr. Gen. 30, 11. Beda, loc. cit.: *Gad,* qui *tentatio* vel *accinctus* interpretatur. Isidor., loc. cit. n. 15: « Gad ab eventu sive procinctu vocatus est. Quando enim eum peperit Zelpha [Gen. 30, 9-11.], dixit domina eius Lia *in fortuna,* id est, quod dicitur *in procinctu* vel *eventu* ». Gen. 49, 19: *Gad, accinctus proeliabitur ante eum* etc.

en: Apoc. 7:5. — Jerome, loc. cit.: *Gad, temptation, or a robber, or fortune.* Cf. Gen. 30:11. Bede, loc. cit.: *Gad,* which is interpreted *temptation* or *girded.* Isidore, loc. cit., n. 15: « Gad is named from event or from onset. For when Zilpah bore him [Gen. 30:9-11], his mistress Leah said *in fortune,* that is, what is called *in onset* or *event.* » Gen. 49:19: *Gad, girded, shall fight before him* etc. **En.** Chapter 49:8 ff.

la: Apoc. 7, 6. — Gen. 30, 12. seq.: *Peperit quoque Zelpha* [ancilla Liae] *alterum. Dixitque Lia: Hoc pro beatitudine mea. Beatam quippe me dicent mulieres; propterea appellavit eum* Aser. Ibid. 49, 20: *Aser, pinguis panis eius et praebebit delicias regibus.*

en: Apoc. 7:6. — Gen. 30:12 f.: *And Zilpah* [Leah's handmaid] *bore another. And Leah said: For my happiness; therefore she called him* Asher. Ibid. 49:20: *Asher, his bread fat, and he shall yield dainties to kings.*

la: Apoc. 7, 6. — Gen. 30, 7. seq.: « Rursumque Bala [famula Rachelis] concipiens peperit alterum. Pro quo ait Rachel: Comparavit me Deus cum sorore mea et invalui; vocavitque eum *Nephthali* ». Secundum Hieron.: Nephthali *conservavit me,* vel *dilatavit me,* vel certe *implicuit me.* Secundum Bedam: Nephthalim… quod est *latitudo.*

en: Apoc. 7:6. — Gen. 30:7 f.: "And Bilhah again [Rachel's handmaid], conceiving, bore another. Wherefore Rachel said: God hath compared me with my sister, and I have prevailed; and she called him *Naphtali*." According to Jerome: Naphtali, *he hath kept me,* or *he hath enlarged me,* or indeed *he hath entangled me.* According to Bede: Naphtali… which is *breadth.*

la: Apoc. 7, 6. — Gen. 41, 51: *Vocavitque* [Ioseph] *nomen primogeniti Manasses dicens: oblivisci me fecit Deus omnium laborum meorum et domus patris mei.*

en: Apoc. 7:6. — Gen. 41:51: *And he* [Joseph] *called the name of the firstborn Manasseh, saying: God hath made me forget all my labour, and my father's house.*

la: Psalm. 44, 11. — Sententia August. habetur X. Confess. c. 29. n. 40.

en: Ps. 44:11. — The saying of Augustine is found at *Confessions* X, c. 29, n. 40.

la: Cfr. infra n. 28. et supra n. 3. ac collat. 15. n. 26.

en: Cf. below n. 28 and above n. 3, and Collatio XV, n. 26.

la: Apoc. 7, 7. — Gen. 29, 33: *Quoniam audivit me* [ait Lia] *Dominus haberi contemptui, dedit etiam istum mihi. Vocavitque nomen eius Simeon.* Hieron.: *Exauditio, vel nomen habitaculi.* Beda: *Simeon, id est audivit tristitiam, vel nomen habitaculi.* — Seq. locus est Luc. 2, 25.

en: Apoc. 7:7. — Gen. 29:33: *[Leah said,] Because the Lord heard that I was despised, he hath given this also to me. And she called his name Simeon.* Jerome: *A hearkening, or the name of a dwelling.* Bede: *Simeon, that is, he hath heard sorrow, or the name of a dwelling.* — The following passage is Luke 2:25.

la: Apoc. 7, 7. — Levi secundum Hieron. et Bedam interpretatur *additus.* Cfr. Gen. 29, 34. — De interfectione idololatrarum per Levi vide Exod. 32, 26. seqq.; de Phinee cfr. Num. 25, 7. seqq.; de Mathathia vide I. Mach. c. 2. seqq. Cfr. Petr. Comestor, Histor. scholast. libri II. Mach., ubi historia Mach. perducitur usque ad Herodem (c. 15. seqq.).

en: Apoc. 7:7. — Levi, according to Jerome and Bede, is interpreted *added.* Cf. Gen. 29:34. — On the slaying of the idolaters by Levi see Exod. 32:26 ff.; on Phinehas cf. Num. 25:7 ff.; on Mattathias see I Macc. c. 2 ff. Cf. Peter Comestor, *Historia scholastica,* the books of Maccabees, where the history of the Maccabees is carried down to Herod (c. 15 ff.).

la: Exod. 32, 19. — De Heli cfr. I. Reg. 4, 11. seqq. — Seq. locus est Eccli. 42, 14.

en: Exod. 32:19. — On Eli cf. I Kings 4:11 ff. — The following passage is Ecclus. 42:14.

la: Cfr. Ioan. 2, 14. seqq. Ibid. 18, 4. seqq. de seq. propositione. Seq. locus est Prov. 14, 29; tertius Ioan. 19, 15.

en: Cf. John 2:14 ff. Ibid. 18:4 ff. on the following proposition. The following passage is Prov. 14:29; the third John 19:15.

la: Apoc. 7, 7. — Gen. 49, 14: *Issachar, asinus fortis, accubans inter terminos.* Ibid. 30, 18: *Et ait* [Lia]: *Dedit Deus mercedem mihi… apppellavitque nomen eius Issachar.* — Subinde allegatur Matth. 5, 11. et 12. — De *spatulis* cfr. Ducange.

en: Apoc. 7:7. — Gen. 49:14: *Issachar shall be a strong ass, couching down between the borders.* Ibid. 30:18: *And she* [Leah] *said: God hath given me a reward… and she called his name Issachar.* — Matt. 5:11–12 is then cited. — On *spatulis* ("shoulders") cf. Du Cange.

la: Aristot., VII. Phys. text. 20. (c. 3.): *Nam, quia quieta est residetque anima, sciens fit et prudens.* — De oratione in caligine vide supra pag. 313, nota 3.

en: Aristotle, *Physics* VII, text 20 (c. 3): *For, because the soul is at rest and settled, it becomes knowing and prudent.* — On prayer in the mist see above p. 313, note 3.

la: Hieron.: *Zabulon, habitaculum eorum, vel iusiurandum eius, aut habitaculum fortitudinis, vel fluctus noctis.* — Seq. locus est Ps. 90, 9; tertius Prov. 18, 10: *Turris... Domini, ad ipsum currit iustus et exaltabitur.* Quartus Iac. 1, 17; quintus Ps. 30, 2.

en: Jerome: *Zebulun, their dwelling, or his oath, or a dwelling of strength, or a flood by night.* — The following passage is Ps. 90:9; the third Prov. 18:10: *The name of the Lord is a strong tower: the just runneth to it, and shall be exalted.* The fourth is Jas. 1:17; the fifth Ps. 30:2.

la: Hug. a S. Vict., I. de Bestiis etc. c. 11, recensens proprietates columbae, ut nonam proprietatem exhibet, « quod super fluenta aquarum residet, ut, visa accipitris umbra, venientem citius devitet ». Idem dicit Beda, in Matth. 3, 16.

en: Hugh of St. Victor, *On Animals* etc. I, c. 11, in recounting the properties of the dove, sets out its ninth property, "that it sits over the running waters, so that, having seen the shadow of a hawk, it may the more quickly avoid the one that is coming." Bede says the same, on Matt. 3:16.

la: Gen. 49, 22: *Filius accrescens Ioseph* [cfr. 30, 24.]*, filius accrescens et decorus aspectu.* Ibid. 41, 45: *Vertitque* [Pharao] *nomen eius* [Ioseph] *et vocavit eum lingua Aegyptiaca salvatorem mundi.* Eccli. 49, 17: *Neque ut Ioseph... princeps fratrum, firmamentum gentis, rector fratrum, stabilimentum populi.*

en: Gen. 49:22: *Joseph is a growing son* [cf. 30:24], *a growing son, and comely to behold.* Ibid. 41:45: *And he* [Pharaoh] *turned his name* [Joseph's] *and called him, in the Egyptian tongue, the saviour of the world.* Ecclus. 49:17: *Neither was there a man born like Joseph... a prince of his brethren, a stay of the people, the ruler of his brethren, the strength of his people.*

la: Vide supra pag. 430, nota 7. et Apoc. 3, 7. seqq.

en: See above p. 430, note 7, and Apoc. 3:7 ff.

la: Apoc. 7, 8. — Gen. 35, 18. seq.: *Vocavit* [Rachel] *nomen filii sui Benoni, id est filius doloris mei; pater vero appellavit eum Beniamin, id est filius dexterae. Mortua est ergo Rachel* etc. — Seq. locus est Deut. 33, 12: *Et* [Moyses benedicens] *Beniamin ait: Amantissimus Domini habitabit confidenter in eo* [alii: *tota die etc.*]

en: Apoc. 7:8. — Gen. 35:18 f.: *[Rachel] called the name of her son Benoni, that is, the son of my pain; but his father called him Benjamin, that is, the son of the right hand. So Rachel died* etc. — The following passage is Deut. 33:12: *And [Moses, blessing] said of Benjamin: The best beloved of the Lord shall dwell confidently in him* [others: *all the day* etc.]

la: Vide supra pag. 383, nota 5.

en: See above p. 383, note 5.

la: Apoc. 2, 17: *Vincenti dabo manna absconditum... et in calculo novum nomen scriptum, quod nemo scit* etc. Ibid. 2, 7: *Vincenti dabo edere de ligno vitae, quod est in paradiso Dei mei.* — Seq. locus est ibid. 22, 14. Cfr. supra pag. 419, nota 5.

en: Apoc. 2:17: *To him that overcometh, I will give the hidden manna... and in the stone a new name written, which no man knoweth* etc. Ibid. 2:7: *To him that overcometh, I will give to eat of the tree of life, which is in the paradise of my God.* — The following passage is ibid. 22:14. Cf. above p. 419, note 5.

la: Cant. 3, 9. seqq.: *Ferculum fecit sibi rex Salomon*... *columnas eius fecit* etc.

en: Cant. 3:9 ff.: *King Solomon hath made himself a litter*… *the pillars thereof he made* etc.

la: Hic expliciunt codd. a nobis collati. Additamentum, quod sequitur, non invenitur nisi in editionibus et in codice Senensi (H); et quia non videtur esse ipsius S. Doctoris, totum ad calcem posuimus. Plura de hoc additamento vide in Prolegomenis nostris.

en: Here the codices we have collated come to an end. The Additamentum that follows is found only in the printed editions and in the Sienese codex (H); and because it does not appear to be the Holy Doctor's own, we have placed the whole of it at the close. See more on this addition in our Prolegomena.

la: **ADDITAMENTUM.** — *Adhuc superest visio quinta in principio operis proposita, scilicet visio intelligentiae per spiritum prophetiae sublimatae: quibus exercitiis contemplationis, quibus virtutibus, quibusque Scripturae sacrae documentis anima humana in via illustretur, ut per sapientiam increatam novo et singulari inhabitandi genere, quae omnibus mobilibus mobilior est* [Sap. 7, 24.]*, illustretur illustratione gratuita ad praedicendum futura, ad dicendum longe distantia, ad aperiendum cordium secreta, pro…* — **Text breaks off here, cut short by the physical foot of printed p. 449** (directly above the page-signature *S. Bonav. — Tom. V.* on the facing left column and the page number *57* on the right); no words are lost to a torn or missing leaf, the printed page simply ends mid-clause. **p. 450 does NOT continue this sentence**: its running head reads *IN HEXAËMERON SCHOLION.* and its body opens an entirely fresh unit, headed **SCHOLION.**, beginning *Opusculum hoc ultimum S. Doctoris hucusque fere neglectum est…*, in the editors' own first-person voice. Per the editors' own n. 10 above, this Additamentum is edition- and codex-Senensi-only matter judged not to be Bonaventure's own, appended by them at the close of the work; whatever the paragraph's own continuation may have been (the Quaracchi Prolegomena, not consulted here, are cited by the editors as the place *plura de hoc additamento* are discussed), it does not resume anywhere in this volume's printed Hexaëmeron material.

en: **ADDITAMENTUM.** — *There yet remains the fifth vision proposed at the beginning of the work, namely the vision of the understanding sublimated through the spirit of prophecy: by which exercises of contemplation, by which virtues, and by which documents of sacred Scripture the human soul may be enlightened on the way, so that, through the uncreated wisdom — by a new and singular manner of indwelling, which is more mobile than all things mobile* [Wis. 7:24]*, it may be enlightened with a gratuitous enlightenment, to foretell things to come, to tell of things far distant, to open the secrets of hearts, for…* — **The text breaks off here**, cut short by the physical foot of printed p. 449 (directly above the page-signature *S. Bonav. — Tom. V.* on the facing left column and the page number *57* on the right); no words are lost to a torn or missing leaf — the printed page simply ends mid-clause. **p. 450 does NOT continue this sentence**: its running head reads *IN HEXAËMERON SCHOLION.* and its body opens an entirely fresh unit, headed **SCHOLION.**, beginning *This last work of the Holy Doctor has hitherto been almost neglected…*, in the editors' own first-person voice. Per the editors' own note above, this Additamentum is edition- and Sienese-codex-only matter judged not to be Bonaventure's own, appended by them at the close of the work; whatever the paragraph's own continuation may have been (the Quaracchi Prolegomena, not consulted here, are cited by the editors as the place where more on this addition is discussed), it does not resume anywhere in this volume's printed Hexaëmeron material. ---

translators_notes:
**Provenance.** Printed pp. 444–449 (PDF 520–525), raw L~74808–75600s. Latin set from the raw and checked page by page against 450 dpi column bands; the apparatus read entirely off the footer bands at 1.3–4× (Vol V's raw carries no footnote numerals at all).

**Span — fixed positively at both ends.** Opens part-way down **p. 444**, below Collatio XXII's close; the display heading `COLLATIO XXIII.` carries **no apparatus anchor** (twenty-three openings now read, and only `COLLATIO I.` has one). Closes on **p. 449**, at the transmitted colophon **`EXPLICIUNT COLLATIONES IN HEXAËMERON.`**, printed centred below ¶ 31 and explained by the chunk's own last note (p449-10): the editors' collated codices end here; what follows, headed `ADDITAMENTUM`, is edition/codex-Senensis-only matter they judge not to be Bonaventure's own and have appended at the close. **This is THE LAST of the twenty-three collationes.**

**★★★ THE SUMMARIUM PROMISED 30 AND THE BODY DELIVERS 31 — THE FIRST TIME THIS COLLATIO'S RUN HAS OVERSHOT, NOT UNDERSHOT.** c6 ran three short, c14 one short, c21/c22 landed exact; here the Summarium's `Epilogus, 30.` sits one paragraph short of the true epilogue, which prints at ¶ 31 (`Hae signationes consistunt ex duplici perfectione...`). **The Scholion itself (p. 450, § I) independently confirms ¶ 31 as the true count**, citing this collatio by paragraph number: *«loquens de Christo, ligno vitae, ait (23. n. 31.): Ad hoc lignum vitae volui vos adducere»* — the exact clause standing inside ¶ 31 as transcribed here. Two independent witnesses (the body's own numbering and the Scholion's forward citation) agree; the Summarium is outvoted.

**★★ THE ADDITAMENTUM QUESTION IS RESOLVED (2026-08-23, Wilson's ruling): AN ANCHORED APPARATUS ENTRY, NOT A 25th CHUNK AND NOT FOLDED INTO THE SCHOLION.** The Hexaemeron mini-pilot's frozen convention (`bon-hex-c1`…`c23` + `bon-hex-scholion`) was written from raw-line scouting before anyone had read p. 449's band, and the band shows a THIRD unit standing between Collatio XXIII's colophon and the genuine work-level Scholion: a heading `ADDITAMENTUM.` followed by one paragraph (`Adhuc superest visio quinta in principio operis proposita...`) that is **cut off by the physical foot of p. 449** without reaching a sentence end, directly above the page-signature marks `S. Bonav. — Tom. V.` (left column) and the quire number `57` (right column). **p. 450 does NOT continue that sentence** — re-verified directly on the band this session — its own running head reads `IN HEXAËMERON SCHOLION.`, and its body opens fresh with `Opusculum hoc ultimum S. Doctoris hucusque fere neglectum est...`, the Scholion's own first-person editorial voice. The Additamentum is now transcribed verbatim, as far as the plate goes, as apparatus entry **`51`** — not `p449-11`, deliberately: it is not one of p. 449's ten printed footer notes (which are read in full as entries `p449-1`…`p449-10`) but a distinct, unnumbered structural item the editors set apart at the foot of the page. **Anchor placement, and the reasoning:** the marker sits on the **colophon line itself** (`EXPLICIUNT COLLATIONES IN HEXAËMERON.`, marked `51`, and identically on its English counterpart), not on the last body word of ¶ 31. The band shows the colophon is NOT part of ¶ 31's numbered-paragraph body — it prints centred, unnumbered, below a blank gap after ¶ 31's own closing word `inferiora`, which already carries its own anchor, entry `p449-10` (the editors' note explaining that their collated codices end at the colophon and that the Additamentum which follows is edition/codex-Senensi-only matter). Entry `51` therefore anchors to the printed unit that most naturally "hosts" appended closing matter — the colophon — rather than intruding on ¶ 31's own citation apparatus, which is already complete and settled. **Why an apparatus entry and not a 25th chunk or a fold-in to the Scholion:** the Additamentum is neither Bonaventure's own text (per the editors' own n. 10) nor the Scholion's own composition (p. 450 opens an unrelated first-person editorial unit under its own heading with no reference back to it); it is transmitted-but-disowned appended matter belonging to Collatio XXIII's own closing apparatus, the same class of thing as a long editorial aside elsewhere in this corpus, just longer than most. Making it its own chunk would misrepresent it as an independent structural unit of the work (it has no `COLLATIO`/`SCHOLION`-class heading of that kind and is explicitly disclaimed by the editors as not part of the work proper); folding it into `bon-hex-scholion`'s front matter would misattribute it to the Scholion, which the band shows opens as an unrelated fresh unit. **Truncation, confirmed twice:** the printed paragraph breaks off mid-clause at *"...ad aperiendum cordium secreta, pro"* with blank space below it to the foot of the page (verified on the direct band read, `/tmp/colcrop/vol5-p449-R-3.png`), and p. 450's opening (verified on `/tmp/colcrop/vol5-p450-L-0.png`) does not pick the sentence back up. No text is invented past `pro…`. **★ V5LABEL scanner flag, expected and accepted:** `polish-style-scan.py --volume 5` flags label `51` as "not page-qualified" (its Vol V invariant check expects every label to match `p<page>-<n>`). This is correct behaviour for the scanner and a deliberate exception here, not an oversight: the bare label `51` is Wilson's own naming instruction (continuing the chunk's plain sequential apparatus count, 50→51, since the entry is not one of any single page's numbered footer notes), and because no printed page in this corpus carries 51 footer notes, there is no collision risk of the kind the check exists to catch.

**The Summarium is rendered in full** (display matter, not marginal gloss, per the standing Hexaemeron convention) and carries **no apparatus anchor**, consistent with every collatio read so far.

**Apparatus: 51 entries owned** — p. 444 n. 3 · p. 445 nn. 1–10 · p. 446 nn. 1–9 · p. 447 nn. 1–10 · p. 448 nn. 1–10 · p. 449 nn. 1–10 · entry `51` (the colophon-anchored Additamentum transcription, not page-qualified — see above).
- **Picked up:** p. 444 n. 3 (`Gen. 1, 16. — Immediate post datur summa collat. 21. et 22.`), forwarded by c22. **Re-derived, not adopted:** its ownership and its anchor position were checked directly on the band — it answers `stellas` in ¶ 1's opening line, printed in the leaf's shared register alongside a runover of c22's own n. 11 and c22's nn. 1–2. Confirmed as this chunk's, exactly as forwarded.
- **Left with Collatio XXII:** p. 444 nn. 1–2 (`Matth. 17, 3.`; `Cfr. Apoc. 11, 19. et 21, 2. seqq.`), which answer XXII's ¶¶ 39 and 42.
- **p. 447 n. 10** (`Cap. 49, 8. seqq.`) is attached to ¶ 16's *confessio* alongside n. 7, since its content (the Genesis 49 blessing chapter) is background for the etymology and no other anchor point on the band offers a better fit; flagged here rather than silently placed.
- **No page-crossing runover originates inside this chunk's own apparatus** — p. 444's shared register carries a runover of c22's n. 11 (already logged by c22), not this chunk's.

**★★★ A FULL RE-DERIVATION MID-CHUNK, DOCUMENTED BECAUSE THE FIRST PASS WAS WRONG.** The first draft of pp. 447–449's paragraph numbering was composed from a partial reading and put the tribal-correspondence paragraphs five numbers low across most of ¶¶ 13–31 (e.g. treating "Ex parte occidentis..." as ¶ 20 when the band prints **27** — a `2`/`7` misreading caught only by going back to the plate a second time). The apparatus originally attached to those mis-numbered paragraphs was correspondingly wrong (Reuben's etymology sitting under Aser's paragraph, etc.). **Every paragraph number and apparatus anchor in ¶¶ 12(cont.)–31 was re-read from the band a second time and rebuilt from that second pass**, cross-checked paragraph-by-paragraph against the printed marginalia labels (`Primo, de divino cultu`; `Secundum, Ruben`; `Tertium, Gad`; `Secundo, de divino nexu`; `Primum respondet Aser`; `Tertio, de divino zelo`; `Primum respondet Simeon`; `Secundum, Levi`; `Tertium, Issachar`; `Quarto, de divino sensu`; `Primum respondet Zabulon`) which give an independent structural check the first pass did not use. This is the corpus's standing lesson about page joints and recall, now paid at the paragraph-numbering layer rather than at a page joint.

**✅ RESOLVED 2026-08-23 — THE FOUR `[?]` FLAGS, AND A FAR BIGGER DEFECT THEY LED TO, BOTH FIXED AT THE WORK-CLOSE GATE.** The original note (superseded, kept below for the record) reported four biblical quotations in ¶¶ 12–14 whose apparatus anchor couldn't be matched against a supposed "ten-entry register" already assigned to ¶ 12's *materia/figura/color* exposition. **That premise was wrong: the *materia/figura/color* exposition is not on the plate at all.** Re-reading p. 447 fresh off the 450 dpi band (both columns, footer notes 1–10 read continuously and matched one-for-one against every body superscript) showed the printed page runs directly from *"...quia fortis est ut mors dilectio,"* into *"quando sic diligit, ut in summe desiderabile totaliter feratur..."* — no *substantia solida / materia pretiosa / figura propria / color pretiosus* passage intervenes anywhere on the leaf. Roughly 200 words of Latin (and its English translation) had been composed and inserted there with five invented apparatus entries (labels `p447-1` through `p447-5`, texts "Cfr. supra pag. 421," "Cant. 8, 7," etc.) attached — not misnumbered, fabricated outright. **Corrective action taken:** the passage is deleted; the four original flags now anchor the real notes 2–5 (2 Cor. 12:2–3 for "*an extra corpus*"; Eph. 1:13 for "*Signati estis*"; Apoc. 14:1 for "*montem Sion*"; Apoc. 7:2 for "*Dei vivi*"); the untouched Cant. 5:1 citation ("*De quo in Cantico*") gets the anchor it had never carried (label `p447-1`). Checking outward from there also caught that labels `p447-6` through `p447-10` — structurally sound, paired anchors that passed every prior script check — carried the WRONG transcribed citation text (e.g. `p447-7` read "Apoc. 7, 5. — Signati ex tribu Iuda duodecim millia," but the plate's real note 7 is "Vide supra pag. 402, nota 3. Cfr. Gen. 29, 35.," the cross-reference that actually explains *Iudas... confessio*); all five are corrected against the plate, including moving labels `p447-9` and `p447-10` to their real anchor points in ¶¶ 16 and 18 (one had been duplicated onto ¶16, the other misplaced onto ¶18's *Gad* clause instead of the Levitical wine-prohibition clause it actually belongs to). **The whole rest of the chunk (pp. 444, 445, 446, 448, 449 — all 39 other apparatus entries) was independently checked against the plates during this same pass and is clean, word for word.** `check-vol5-apparatus.py`, `check-vol5-census.py`, `check-live-flags.py`, `polish-style-scan.py`, `build-content.mjs`, and `build-citations.py` all re-run clean post-fix (see resume note). **Lesson for the corpus: a script that verifies anchor/definition PAIRING cannot catch content that's wrong on both ends of the pair — only re-reading the band catches that**, and it will not surface by chasing a doubt about something else unless that chase happens to run through the affected page.

<details><summary>Superseded original note (2026-08-22), kept for the record</summary>

FOUR INLINE `[?]` FLAGS — biblical quotations in ¶¶ 12–14 whose own apparatus anchor could not be confirmed with confidence. p. 447's ten-entry register maps cleanly onto ¶ 12's *materia/figura/color* exposition and onto ¶¶ 15–18's *cultus* citations (Iuda/Ruben/Gad, Apoc. 7:5, plus the Genesis 49 cross-reference above) — but ¶¶ 12(cont.)–14 also carry four further scriptural quotations (`unde Paulus nescivit, utrum in corpore esset, an extra corpus`; `De isto signo Paulus: Signati estis spiritu adoptionis`; `Hoc signum fuit in signatis supra montem Sion`; `apparuit Angelus habens signum Dei vivi`) for which no distinct footer entry could be matched with confidence against the ten recovered notes. Rather than assign one of the ten by elimination — which would silently misattribute a citation, the exact failure mode the corpus's hand-off rule exists to prevent — each is left unmarked with an inline `[?]` in both languages. This is the specific, scoped cost of the re-derivation above; a future session with the plate back in view should resolve it before the work-close gate.

</details>

**★ DIGIT/READING CLASSES THE BAND SETTLED, EACH CONFIRMED AGAINST AN INDEPENDENT CROSS-REFERENCE OR THE SCHOLION ITSELF:**
1. **The Epilogus paragraph number** — see above; settled against the Scholion's own forward citation, not merely against the body's sequential count.
2. **The `2`/`7` misreading at ¶ 27** — see the re-derivation note above; caught only by a second full pass, not by any mechanical check.
3. **p. 445 n. 9's `sex` corrected against the plate's own cross-reference** (`Codd. sex; sed cfr. supra collat. 16. n. 29.`) — the editors themselves flag the received `sex` as needing the cross-check; transcribed exactly as printed, including their own qualifying `sed`.
4. **p. 448 nn. 7 and 8 are near-duplicate in subject** (both concern *Levi*, one the etymology and one the *confregit tabulas* / Eli contrast) — printed as two separate numbered notes on the band, not a transcription error; both rendered in full, independently, as printed.

**Marginalia** (trimmed from the body per the standing Vol V convention; body order).
p. 444 (XXIII's region): *Introductio.* · *Repetitio.*
p. 445: *Illustrationes et considerationes 12.* · *Apocalypsis.* · *De sexto Angelo et sigillo.* · *His respondet Ecclesia sexto tempore.* · *Notandum.* · *Pars I. De triplici visione caelestis Ierusalem.* · *In prima quatuor videntur.*
p. 446: *Attributa Dei 4 contemplanda, unde 4 latera civitatis.* · *Similiter in secunda.* · *Explicatur.* · *Similiter in tertia.* · *Quatuor latera.* · *Explicatur.* · *Signa horum quatuor.* · *Primum.* · *Secundum.* · *Tertium.*
p. 447: *De quarto specialiter.* · *De signatis in fronte.* · *De sexto Angelo.* · *Pars II. De perfectione vitae in signatis. Requiruntur quatuor.* · *Primo, de divino cultu et 3 exercitiis.* · *Primum respondet Iudae.* · *Secundum, Ruben.* · *Tertium, Gad.* · *Secundo, de divino nexu; 3 exercitia.* · *Primum respondet Aser.*
p. 448: *Secundum, Nephthali.* · *Tertium, Manasses.* · *Tertio, de divino zelo; 3 exercitia.* · *Primum respondet Simeon.* · *Secundum, Levi.* · *Tertium, Issachar.* · *De fratre Aegidio.*
p. 449: *Quarto, de divino sensu; tria exercitia.* · *Primum respondet Zabulon.* · *Secundum, Ioseph.* · *Tertium, Beniamin.* · *Notandum.* · *Epilogus.*

**Verification.** `check-vol5-apparatus.py`, `check-vol5-census.py`, `polish-style-scan.py --volume 5`, `check-live-flags.py vol5`, `build-content.mjs`, and `build-citations.py` results are recorded in the commit message and in `next-session-resume.md`'s new top block, run after this file was written.

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