title: Coll. 12

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 XII.
#### *De visione secunda tractatio quinta, quae est tertia de speciositate fidei et agit de Deo, ut est exemplar omnium rerum.*

### Summarium

*Introductio; repetitio, 1. — Pars I. Deum esse exemplar omnium rerum, intelligitur ex quatuor fidei suppositionibus. Est creator rerum, gubernator actuum, doctor intellectuum, iudex meritorum, 2. — Primo, de Deo creatore, 3. — Secundo, de Deo conservatore et gubernatore actuum, 4. — Tertio, de Deo doctore intellectuum, 5. — Quarto, de Deo secundum leges iustissimas iudicante et praemiante, 6. — Haec probantur per Scripturam, 7. 8. — Pars II. De speculatione contemplante exemplar divinum. Est ars una et multiplex; causa immediata, potentissima, actualissima; lux inaccessibilis et proxima, inalligabilis et intima, 9-11. — Repraesentat contingentia infallibiliter, mutabilia immutabiliter, materialia immaterialiter, possibilia actualiter, partibilia impartite, accidentia substantialiter, corporalia spiritualiter, temporalia sempiterne, distantia indistanter, dissonantia indissonanter, deficientia indeficienter, 12. 13. — Triplex adiutorium ad contemplandum divinum exemplar; primum est mundus sensibilis, qui est umbra, via, vestigium, liber scriptus foris, 14. 15. — Secundum, spiritualis creatura, quae est lumen, speculum, imago, liber scriptus intus, 16. — Tertium, Scriptura sacramentalis, quae est Dei cor, os, lingua, calamus et liber scriptus foris et intus, 17.*

1. *Nos vero omnes, revelata facie gloriam Domini speculantes*[^p384-3] etc. Dictum est de *altitudine fidei*, quia excedit investigationem rationis, ut patet in duodecim articulis designatis per duodecim *stellas* et per duodecim *alas Seraphim*. — Dictum est de *firmitate* eius designata per duodecim *fundamenta civitatis*. — Item, de *speciositate* designata per duodecim *portas civitatis* et per duodecim *margaritas*,

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quae sunt speculationes fidei, et sunt *fulgidae* et *vivificae* et *iucundae* quantum ad duas portas orientales[^p385-1], scilicet speculari, Deum esse *primum* et *purissimum*; secundo, Deum *trinum et unum*.

2. Sequitur de tertia porta, scilicet quod sit *exemplar omnium rerum*. Supponendum enim est per fidem, quod Deus est *conditor* rerum, *gubernator* actuum, *doctor* intellectuum, *iudex* meritorum. Et ex hoc intelligitur, quod est *causa causarum* et *ars* praestantissime originans, *dux* providissime gubernans, *lux* manifestissime declarans vel repraesentans, *ius* rectissime praemians et iudicans.

3. Primum ostenditur sic. Creatura egreditur a *Creatore*, sed non per *naturam*, quia alterius naturae est: ergo per *artem*, cum non sit alius modus emanandi nobilis quam per *naturam*, vel per *artem* sive ex voluntate[^p385-2]; et ars illa non est *extra ipsum*: ergo est *agens per artem* et *volens*: ergo necesse est, ut habeat rationes expressas et expressivas. Si enim det huic rei *formam*, per quam distinguitur ab alia re, vel *proprietatem*, per quam ab alia distinguitur; necesse est, ut habeat formam idealem, immo *formas ideales*. Sic enim in plurali vocantur a Sanctis[^p385-3].

4. Item, quia est *causa conservans*, est *dux gubernans*. Praeest enim ad dirigendum omnes actus, secundum quod gubernabiles sunt; non sicut artifex, qui domum dimittit, sed res conservat et dirigit[^p385-4]. Ideo habet apud se *normas directissimas*. Nec est idem modus, ut creatura manat a Creatore secundum formas vel rationes expressivas, et secundum quod a mente divina emanant regulae ad conservationem ipsarum secundum directionem aeternarum regularum.

5. Item, quia ipse *doctor* est, docet infallibiliter et certificat sic, quod impossibile est, aliter se habere. Secundum sententiam omnium doctorum[^p385-5] Christus est doctor interius, nec scitur aliqua veritas nisi per eum, non loquendo, sicut nos, sed interius illustrando; et ideo necesse est, ut habeat *clarissimas species* apud se, neque tamen ab alio acceperit. Ipse enim intimus est omni animae[^p385-6] et suis speciebus clarissimis refulget super species intellectus nostri tenebrosas; et sic illustrantur species illae obtenebratae, admixtae obscuritati phantasmatum, ut intellectus intelligat. Si enim *scire* est cognoscere, rem aliter impossibile se habere; necessarium est, ut ille solus scire faciat, qui veritatem novit et habet in se veritatem.

6. Item, est *ius* rectissime remunerans per leges iustissimas. Si ergo iuste praemiat, necesse est, ut habeat *leges iustissimas*.

7. Loquitur autem Scriptura de ipso, ut est exemplar, quo omnis creatura *vivit* in formis aeternis; Ioannis primo[^p385-7]: *Quod factum est in ipso vita erat.* Vivit autem per *cognitionem* et *amorem*; et qui hoc negat negat praedestinationem aeternam. Nam ab aeterno novit Deus creaturam et amat eam, quia praeparavit eam gloriae et gratiae. — Item, habet *normas directissimas*; unde Apostolus et Ieremias[^p385-8] dicunt: *Dabo leges meas in visceribus eorum, et in corde superscribam eas.* Superscribit enim primo in *natura*; secundo, in *industria* seu in progressu; tertio, in *gratia*; quarto, in *gloria*. In quolibet statu dat normas suas: ergo necesse est, ut in se habeat eas.

8. Item, quia est *lux illustrans*; in Sapientia[^p385-9]: *Est enim haec speciosior sole et super omnem dispositionem stellarum luci comparata invenitur prior;* quia, licet sol habeat rationem *radiandi*, non tamen *species* in se descriptas habet: et ideo illud exemplar est pulcrius, quia cum hoc, quod lucem habeat, etiam *species claras* habet. — Item, est *ius per se iudicans*; in Apocalypsi[^p385-10]: *Libri aperti sunt, et alius liber apertus est,* scilicet *liber vitae* et *liber conscientiae.* Per *librum vitae* habet anima *vivere* et *iudicari*; et si liber conscientiae concordat cum libro vitae, approbatur; si autem discordat, reprobatur; unde in Psalmo: *Imperfectum meum viderunt oculi tui, et in libro tuo omnes scribentur*, id est manifestabuntur scripti, non de novo scribentur. In hoc libro scribuntur omnes *leges aeternae*. — Deus ergo est *exemplar aeternum*, et hoc est fidei, quae credit, Deum esse conditorem rerum etc.

9. Et super hoc fertur speculatio, ut sit *ars* praestantissime repraesentans. Haec autem ars et est *una* et *multiplex*. Quomodo autem hoc esse possit, videri non potest, nisi veniat *illuminatio a mon-*

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*tibus aeternis*, et tunc *turbabuntur insipientes corde*[^p386-1], id est stulti. Oportet enim *alte sentire* de Deo. — Est autem *multiformis*, quia multa repraesentat *distincte* et *certitudinaliter*. Unde melius videbo me in Deo quam in me ipso. Est tamen *summe una*.

10. Ad hoc notandum, quod causa prima et est *prima* et *immediata*; quia *prima*, ideo nihil habet ab alio, sed omnia ab ea; et est *immediata*, quia causa immediata nobilior est quam mediata. Quia ergo *prima*, ideo *potentissima*: ergo *multa* potest; item, quia *immediata*, ideo est *actualissima*, quia causa immediata in actu est; est etiam actualissima, eo quod immediata, quia actus immediatior est quam potentia. Non autem est actualissima secundum *efficientiam* sive secundum *actum extrinsecum*, quia non facit statim quidquid potest: ergo est actualissima secundum *actum intrinsecum*, qui est *dicere*. Unde ab aeterno dixit hoc fiendum, et hoc in tempore. — Haec etiam causa, quia est una, est *summe simplex*; et eo quod summe simplex, est *infinita*, quia « virtus vel causa, quanto magis unita et simplex, tanto magis infinita[^p386-2] », non quidem distensione *molis*, sed *virtutis*.

11. Haec lux est *inaccessibilis*[^p386-3], et tamen proxima animae, etiam plus quam ipsa sibi. Est etiam *inalligabilis*, et tamen summe *intima*. — Hoc autem videre non est nisi hominis suspensi ultra se in alta visione; et quando volumus videre simplici intuitu, quomodo illa ars est *una*, et tamen *multiplex*; quia immiscet se phantasia, cogitare non possumus, quomodo infinita sit nisi per distensionem: et ideo videre non possumus simplici intuitu nisi *ratiocinando*.

12. Quia ergo illa ars est *causa*, sequitur, quod in illa arte est repraesentatio causabilium *incausabiliter*; quia rationes illae causae sunt[^p386-4], ideo incausatae[^p386-5]; et hinc est, quod causae sunt contingentium *infallibiliter*. Quod enim *contingens* est illic infallibiliter repraesentatur; exprimit enim *modum*, qui accidit in re, infallibiliter, quia, secundum quod in se et apud se est, exprimit. Vera enim est contingentia a parte rei, et infallibilitas ex parte Dei.

13. Item, mutabilium *immutabiliter*, materialium *immaterialiter*, quia illae rationes non sunt materiales; possibilium *actualiter*, partibilium *impartite*[^p386-6], quia non est maior ratio montis quam milii, nec etiam in anima nostra; accidentium *substantialiter*, quia illae rationes sunt substantia, quae est Deus; corporalium *spiritualiter*; temporalium *sempiterne*; distantium *indistanter*, ut etiam patet in anima, quia situationes specierum non sunt in anima; dissonantium *indissonanter*, ut ratio albi et nigri; deficientium *indeficienter*, quia quidquid est ibi, vita vivit.

14. Ad hos splendores exemplares ratio ducit et fides. Sed ulterius triplex est adiutorium ad surgendum ad exemplares rationes, creaturae scilicet *sensibilis*, creaturae *spiritualis*, Scripturae *sacramentalis*, quae continet mysteria. — Quantum ad primum totus mundus est *umbra*, *via*, *vestigium* et est *liber scriptus forinsecus*[^p386-7]. In qualibet enim creatura est refulgentia divini exemplaris, sed cum tenebra permixta; unde est sicut quaedam opacitas admixta lumini. — Item, est *via* ducens in exemplar. Sicut tu vides, quod radius intrans per fenestram diversimode coloratur secundum colores diversos diversarum partium; sic radius divinus in singulis creaturis diversimode et in diversis proprietatibus refulget; in Sapientia[^p386-8]: *In viis suis ostendit se.* — Item, est *vestigium* sapientiae Dei. Unde creatura non est nisi sicut quoddam simulacrum sapientiae Dei et quoddam sculptile. — Et ex his omnibus est quidam *liber scriptus foris*.

15. Quando ergo anima videt haec, videtur sibi, quod deberet transire ab *umbra* ad lucem, a *via* ad terminum, a *vestigio* ad veritatem, a *libro* ad scientiam veram, quae est in Deo. Hunc librum legere est altissimorum *contemplativorum*, non naturalium philosophorum, quia solum sciunt *naturam* rerum, non ut *vestigium*.

16. Aliud adiutorium est *spiritualis creaturae*, quae est ut *lumen*, ut *speculum*, ut *imago*, ut *liber scriptus intus*. — Omnis substantia spiritualis *lumen* est; unde in Psalmo[^p386-9]: *Signatum est super nos lumen vultus tui, Domine.* — Simul etiam cum hoc est *speculum*, quia omnia recipit et repraesentat; et habet naturam *luminis*, ut et iudicet de rebus. Totus enim mundus describitur in anima[^p386-10]. — Et est etiam *imago*. Quia ergo est *lumen* et *speculum* habens rerum imagines, ideo est imago. — Ex

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hoc est etiam *liber scriptus intus*. Unde ad *intimum* animae nullus potest intrare, nisi sit simplex; hoc autem est intrare ad potentias; quia, secundum Augustinum[^p387-1], intimum animae est eius summum; quanto potentia intimior, tanto sublimior. — Haec duo habent magi Pharaonis.

17. Sed tertium adiutorium est *Scripturae sacramentalis*. Est autem omnis Scriptura *cor* Dei, *os* Dei, *lingua* Dei, *calamus* Dei, *liber scriptus foris et intus*. — In Psalmo[^p387-2]: *Eructavit cor meum verbum bonum, dico ego opera mea regi. Lingua mea calamus scribae velociter scribentis*: *cor* Dei, *os* Patris, *lingua* Filii, *calamus* Spiritus sancti. *Pater* enim loquitur per Verbum seu *linguam*; sed qui complet et memoriae commendat est *calamus scribae*. — Scriptura ergo est *os* Dei. Unde Isaias[^p387-3]: *Vae! qui descenditis in Aegyptum*, scilicet ad saeculares scientias, *et os Domini non interrogastis*, scilicet sacram Scripturam. Non enim debet ad scientias alias descendere, ut sciat certitudinem, nisi habeat testimonium in monte, scilicet Christi, Eliae, Moysi, hoc est novi testamenti, Prophetarum et Legis. — Item, est *lingua*, unde *mel et lac sub lingua eius*[^p387-4]. *Quam dulcia faucibus meis eloquia tua, super mel ori meo!* Haec lingua cibos saporat; unde haec Scriptura comparatur panibus, qui habent saporem et reficiunt. — Item, est *calamus* Dei, et hoc est Spiritus sanctus; quia, sicut scribens potest praesentialiter scribere praeterita, praesentia et futura; sic continentur in Scriptura praeterita, praesentia et futura. — Unde est liber scriptus *foris*, quia habet pulcras historias et docet rerum proprietates; scriptus est etiam *intus*, quia habet mysteria et intelligentias diversas.

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english:
### Collation XII.
#### *On the second vision: the fifth treatment, which is the third on the comeliness of faith and treats of God as the exemplar of all things.*

### Summarium

*Introduction; recapitulation, 1. — Part I. That God is the exemplar of all things is understood from four suppositions of faith. He is the creator of things, the governor of acts, the teacher of understandings, the judge of merits, 2. — First, of God the creator, 3. — Second, of God the conserver and governor of acts, 4. — Third, of God the teacher of understandings, 5. — Fourth, of God as judging and rewarding according to the most just laws, 6. — These things are proved from Scripture, 7. 8. — Part II. On the speculation that contemplates the divine exemplar. It is an art one and manifold; a cause immediate, most powerful, most actual; a light inaccessible and near, unbindable and inmost, 9-11. — It represents contingent things infallibly, mutable things immutably, material things immaterially, possible things actually, divisible things undividedly, accidents substantially, corporeal things spiritually, temporal things everlastingly, distant things undistantly, dissonant things undissonantly, deficient things indeficiently, 12. 13. — A threefold help toward contemplating the divine exemplar; the first is the sensible world, which is a shadow, a way, a vestige, a book written without, 14. 15. — The second, the spiritual creature, which is a light, a mirror, an image, a book written within, 16. — The third, sacramental Scripture, which is God's heart, mouth, tongue, pen, and a book written without and within, 17.*

1. *But we all, beholding the glory of the Lord with open face*[^p384-3] etc. It has been said of the *loftiness of faith*, that it exceeds the investigation of reason, as is plain in the twelve articles designated by the twelve *stars* and by the twelve *wings of the Seraphim*. — It has been said of its *firmness*, designated by the twelve *foundations of the city*. — Likewise, of its *comeliness*, designated by the twelve *gates of the city* and by the twelve *pearls*,

which are the speculations of faith, and they are *shining* and *life-giving* and *delightful* as regards the two eastern gates[^p385-1]: namely, to behold that God is *first* and *most pure*; second, that God is *three and one*.

2. There follows the third gate, namely that he is the *exemplar of all things*. For it must be supposed by faith that God is the *founder* of things, the *governor* of acts, the *teacher* of understandings, the *judge* of merits. And from this it is understood that he is the *cause of causes* and the *art* that originates most excellently, the *guide* that governs most providently, the *light* that declares or represents most manifestly, the *right* that rewards and judges most uprightly.

3. The first is shown thus. The creature goes forth from the *Creator*, but not by *nature*, since it is of another nature: therefore by *art*, since there is no other noble mode of emanating than by *nature*, or by *art* or from will[^p385-2]; and that art is not *outside himself*: therefore he is one *acting by art* and *willing*: therefore it is necessary that he have expressed and expressive accounts. For if he gives to this thing the *form* by which it is distinguished from another thing, or the *property* by which it is distinguished from another, it is necessary that he have an ideal form, indeed *ideal forms*. For so they are called in the plural by the Saints[^p385-3].

4. Likewise, since he is the *conserving cause*, he is the *governing guide*. For he presides over the directing of all acts, according as they are governable; not as a craftsman who leaves the house behind, but he conserves and directs things[^p385-4]. Therefore he has with himself *the most directive norms*. Nor is it the same mode by which the creature flows from the Creator according to expressive forms or accounts, and that according to which there emanate from the divine mind rules for the conservation of those creatures according to the direction of the eternal rules.

5. Likewise, since he is himself the *teacher*, he teaches infallibly and certifies in such a way that it is impossible to be otherwise. According to the judgement of all the doctors[^p385-5] Christ is the teacher within, nor is any truth known except through him — not by speaking, as we do, but by illumining within; and therefore it is necessary that he have *the clearest species* with himself, nor yet that he have received them from another. For he is inmost to every soul[^p385-6] and with his clearest species shines above the darkened species of our intellect; and thus those overshadowed species, mingled with the obscurity of phantasms, are illumined, that the intellect may understand. For if *to know* is to know a thing as impossible to be otherwise, it is necessary that he alone make us know who knows the truth and has the truth in himself.

6. Likewise, he is the *right* that rewards most uprightly through the most just laws. If therefore he rewards justly, it is necessary that he have *the most just laws*.

7. Now Scripture speaks of him as the exemplar by which every creature *lives* in the eternal forms; John the first[^p385-7]: *What was made, in him was life.* And it lives through *knowledge* and *love*; and he who denies this denies eternal predestination. For from eternity God knew the creature and loves it, since he prepared it for glory and for grace. — Likewise, he has *the most directive norms*; whence the Apostle and Jeremiah[^p385-8] say: *I will give my laws in their bowels, and in their heart I will write them over.* For he writes them over first in *nature*; second, in *industry* or in progress; third, in *grace*; fourth, in *glory*. In every state he gives his own norms: therefore it is necessary that he have them in himself.

8. Likewise, since he is the *light that illumines*; in Wisdom[^p385-9]: *For she is more comely than the sun, and above all the disposition of the stars: being compared with the light, she is found before it;* because, although the sun has the character of *radiating*, yet it does not have *species* described in itself: and therefore that exemplar is more beautiful, since together with this, that it has light, it also has *clear species*. — Likewise, he is the *right that judges through itself*; in the Apocalypse[^p385-10]: *The books were opened, and another book was opened,* namely the *book of life* and the *book of conscience.* Through the *book of life* the soul has *to live* and *to be judged*; and if the book of conscience agrees with the book of life, it is approved; but if it disagrees, it is reproved; whence in the Psalm: *Thy eyes did see my imperfect being, and in thy book all shall be written*, that is, they shall be made manifest as written, not written anew. In this book are written all the *eternal laws*. — God therefore is the *eternal exemplar*, and this belongs to faith, which believes that God is the founder of things, and so on.

9. And upon this speculation is borne, that he may be the *art* that represents most excellently. Now this art both is *one* and is *manifold*. But how this can be cannot be seen unless there come an *illumination from the ever-*

*lasting hills*, and then *the foolish of heart shall be troubled*[^p386-1], that is, the stupid. For one must think loftily of God. — Now it is *multiform*, since it represents many things *distinctly* and *with certitude*. Whence I shall see myself better in God than in myself. Yet it is *supremely one*.

10. On this it is to be noted that the first cause both is *first* and is *immediate*; because it is *first*, therefore it has nothing from another, but all things are from it; and it is *immediate*, since an immediate cause is nobler than a mediate one. Since therefore it is *first*, it is on that account *most powerful*: therefore it can do *many things*; likewise, since it is *immediate*, it is on that account *most actual*, since an immediate cause is in act; it is also most actual in that it is immediate, since act is more immediate than potency. But it is not most actual according to *efficiency* or according to *extrinsic act*, since it does not straightway do whatever it can: therefore it is most actual according to *intrinsic act*, which is *to speak*. Whence from eternity he said that this was to be done, and this in time. — This cause also, since it is one, is *supremely simple*; and in that it is supremely simple, it is *infinite*, since « a power or cause, the more united and simple it is, so much the more is it infinite[^p386-2] » — not indeed by the extension of *mass*, but of *power*.

11. This light is *inaccessible*[^p386-3], and yet near to the soul, even more than the soul is to itself. It is also *unbindable*, and yet supremely *inmost*. — But to see this belongs only to a man uplifted beyond himself in a lofty vision; and when we wish to see by a simple intuition how that art is *one* and yet *manifold*, then, because imagination mingles itself in, we cannot think how it should be infinite except through extension: and therefore we cannot see by a simple intuition except by *reasoning*.

12. Since therefore that art is a *cause*, it follows that in that art there is a representation of causable things *uncausably*; since those accounts are causes[^p386-4], they are on that account uncaused[^p386-5]; and hence it is that they are causes of contingent things *infallibly*. For what is *contingent* is there represented infallibly; for it expresses the *mode* which befalls in the thing, infallibly, because it expresses it according as it is in itself and with itself. For the contingency is true on the side of the thing, and the infallibility on the side of God.

13. Likewise, of mutable things *immutably*, of material things *immaterially*, since those accounts are not material; of possible things *actually*, of divisible things *undividedly*[^p386-6], since there is no greater account of a mountain than of a millet-seed, nor even in our soul; of accidents *substantially*, since those accounts are the substance which is God; of corporeal things *spiritually*; of temporal things *everlastingly*; of distant things *undistantly*, as is plain also in the soul, since the placements of species are not in the soul; of dissonant things *undissonantly*, as the account of white and of black; of deficient things *indeficiently*, since whatever is there, lives by life.

14. To these exemplar splendours reason leads, and faith. But further, there is a threefold help toward rising to the exemplar accounts, namely of the *sensible* creature, of the *spiritual* creature, of *sacramental* Scripture, which contains mysteries. — As to the first, the whole world is a *shadow*, a *way*, a *vestige*, and is a *book written on the outside*[^p386-7]. For in every creature there is a shining-back of the divine exemplar, but mingled with darkness; whence it is like a certain opacity mixed with light. — Likewise, it is a *way* leading into the exemplar. As you see that a ray entering through a window is coloured in diverse ways according to the diverse colours of the diverse parts, so the divine ray shines back in single creatures in diverse ways and in diverse properties; in Wisdom[^p386-8]: *In his ways he sheweth himself.* — Likewise, it is a *vestige* of the wisdom of God. Whence the creature is nothing but a certain likeness of the wisdom of God and a certain carved thing. — And out of all these there is a certain *book written without*.

15. When therefore the soul sees these things, it seems to it that it ought to pass from the *shadow* to the light, from the *way* to the term, from the *vestige* to the truth, from the *book* to true knowledge, which is in God. To read this book belongs to the highest *contemplatives*, not to the natural philosophers, since these know only the *nature* of things, not as *vestige*.

16. Another help is that of the *spiritual creature*, which is as a *light*, as a *mirror*, as an *image*, as a *book written within*. — Every spiritual substance is a *light*; whence in the Psalm[^p386-9]: *The light of thy countenance, O Lord, is signed upon us.* — Together with this it is also a *mirror*, since it receives and represents all things; and it has the nature of *light*, that it may also judge concerning things. For the whole world is described in the soul[^p386-10]. — And it is also an *image*. Since therefore it is a *light* and a *mirror* having the images of things, it is on that account an image. — From

this it is also a *book written within*. Whence to the *inmost* of the soul none can enter unless he be simple; and this is to enter to the powers; since, according to Augustine[^p387-1], the inmost of the soul is its highest; the more inward a power, the more sublime. — These two the magicians of Pharaoh have.

17. But the third help is that of *sacramental Scripture*. Now all Scripture is God's *heart*, God's *mouth*, God's *tongue*, God's *pen*, a *book written without and within*. — In the Psalm[^p387-2]: *My heart hath uttered a good word; I speak my works to the king. My tongue is the pen of a scrivener that writeth swiftly*: the *heart* of God, the *mouth* of the Father, the *tongue* of the Son, the *pen* of the Holy Spirit. For the *Father* speaks through the Word or *tongue*; but he who completes it and commends it to memory is the *pen of the scrivener*. — Scripture therefore is the *mouth* of God. Whence Isaiah[^p387-3]: *Woe to you that go down to Egypt*, namely to the secular sciences, *and have not asked at the mouth of the Lord*, namely sacred Scripture. For one ought not to go down to other sciences in order to know certitude, unless he have testimony on the mountain, namely of Christ, of Elijah, of Moses — that is, of the New Testament, of the Prophets and of the Law. — Likewise, it is a *tongue*, whence *honey and milk are under his tongue*[^p387-4]. *How sweet are thy words to my palate, more than honey to my mouth!* This tongue gives savour to foods; whence this Scripture is compared to loaves, which have savour and restore. — Likewise, it is the *pen* of God, and this is the Holy Spirit; since, as one writing can write things past, present and future as present, so in Scripture are contained things past, present and future. — Whence it is a book written *without*, since it has beautiful histories and teaches the properties of things; it is written also *within*, since it has mysteries and diverse understandings.

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en: II Corinthians 3:18. — In what follows the sum of collations 8–11 is given.

la: Apoc. 21, 13, ubi de duodecim portis dicitur, quod fuerunt « ab oriente portae tres » etc.

en: Apocalypse 21:13, where it is said of the twelve gates that there were "on the east three gates," and so on.

la: Ut insinuat Aristot., II. Phys. text. 49. (c. 5.). Cfr. tom. I. pag. 56, nota 6.

en: As Aristotle intimates, *Physics* II, text 49 (c. 5). Compare tome I, page 56, note 6.

la: Vide supra Quaestiones disputatas de scientia Christi, q. 2. et 3.

en: See above the *Disputed Questions on the Knowledge of Christ*, qq. 2 and 3.

la: August., IV. de Gen. ad lit. c. 12. n. 22: Creatoris namque potentia et omnipotentis atque omnitenentis virtus causa subsistendi est omni creaturae; quae virtus ab eis quae creata sunt regendis, si aliquando cessaret, simul et illorum cessaret species omnisque natura concideret. Neque enim, sicut structor aedium, cum fabricaverit, abscedit atque illo cessante atque abscedente, stat opus eius; ita mundus vel ictu oculi stare poterit, si ei Deus regimen sui subtraxerit. Cfr. ibid. VIII. c. 12. n. 25.

en: Augustine, *On Genesis according to the Letter* IV, c. 12, n. 22: "For the power of the Creator and the might of the omnipotent and all-sustaining One is the cause of subsisting to every creature; and if that might should at any time cease from governing the things that have been created, at once their species too would cease and all nature would collapse. For it is not as with the builder of houses, who, when he has built, departs, and, though he ceases and departs, his work stands; so the world could not stand even for the twinkling of an eye, if God withdrew his governance from it." Compare ibid. VIII, c. 12, n. 25.

la: Cfr. supra Quaest. disput. de scientia Christi, q. 4; et supra pag. 334, nota 6.

en: Compare above the *Disputed Questions on the Knowledge of Christ*, q. 4; and above, page 334, note 6.

la: Vide supra pag. 341, nota 10. — Aristot., I. Poster. c. 2: Scire autem opinamur unumquodque simpliciter... cum causam arbitramur cognoscere, propter quam res est, quod illius causa est, et non est contingere hoc aliter se habere.

en: See above, page 341, note 10. — Aristotle, *Posterior Analytics* I, c. 2: "We think we know each thing simply… when we judge that we know the cause on account of which the thing is, that it is the cause of that thing, and that it does not happen that this should be otherwise."

la: Vers. 3. seq. — De praedestinatione cfr. supra Breviloq. p. I. c. 8.

en: Verse 3 f. — On predestination compare above the *Breviloquium*, part I, c. 8.

la: Cap. 31, 33: Dabo legem meam in... in corde eorum scribam eam. Hebr. 8, 10: Dando leges meas in mentem eorum et in corde eorum superscribam eas.

en: Chapter 31:33: "I will give my law in… in their heart I will write it." Hebrews 8:10: "Giving my laws into their mind, and in their heart will I write them over."

la: Cap. 7, 29. Cfr. supra collat. 6. n. 7.

en: Chapter 7:29. Compare above, collation 6, n. 7.

la: Cap. 20, 12. Vide supra Breviloq. p. VII. c. 1. — Seq. locus est Ps. 138, 16.

en: Chapter 20:12. See above the *Breviloquium*, part VII, c. 1. — The following passage is Psalm 138:16.

la: Psalm. 75, 5. seq.: Illuminans tu mirabiliter a montibus aeternis, turbati sunt omnes insipientes corde.

en: Psalm 75:5 f.: "Thou enlightenest wonderfully from the everlasting hills; all the foolish of heart were troubled."

la: Libr. de Causis, propos. 17. Cfr. supra collat. 3. n. 4. seqq. et pag. 35, nota 2.

en: *Book of Causes*, proposition 17. Compare above, collation 3, n. 4 ff., and page 35, note 2.

la: Epist. I. Tim. 6, 16: Lucem inhabitat inaccessibilem, quem nullus hominum vidit etc.

en: I Timothy 6:16: "Who inhabiteth light inaccessible, whom no man hath seen," and so on.

la: Cfr. Dionys., de Div. Nom. c. 5. § 8. — De seqq. cfr. supra collat. 3. n. 29.

en: Compare Dionysius, *On the Divine Names* c. 5, § 8. — On what follows compare above, collation 3, n. 29.

la: Vat. *causaliter*, B C *increate*. Etiam in seqq. verbis deficiunt edd. et codd., et difficile est veram lectionem determinare. Post *hinc est, quod* pro *causae* A E *causatae*, et post *infallibiliter* addunt *sunt causa*; pro *repraesentatur* codd., exceptis B C cum Vat., *repraesentat et*, atque omittunt *enim*. Cum B C interseruimus *illic*, et transposuimus *infallibiliter* post *in re*, dum alii legunt *infallibiliter in re*.

en: The Vatican edition reads *causaliter*, B and C *increate*. In the words that follow too the editions and codices fail, and it is difficult to determine the true reading. After *hinc est, quod*, A and E have *causatae* for *causae*, and after *infallibiliter* they add *sunt causa*; for *repraesentatur* the codices, excepting B and C with the Vatican edition, read *repraesentat et*, and they omit *enim*. With B and C we have inserted *illic*, and we have transposed *infallibiliter* after *in re*, whereas others read *infallibiliter in re*.

la: Dionys., de Div. Nom. c. 7. § 2: Semet igitur divina sapientia cognoscens cognoscit omnia, immaterialiter materialia, et non partite partita, et multa universaliter, ipso uno omnia et cognoscens et adducens etc.

en: Dionysius, *On the Divine Names* c. 7, § 2: "The divine wisdom therefore, in knowing itself, knows all things — material things immaterially, and divided things undividedly, and many things universally, by the one itself both knowing and bringing forth all things," and so on.

la: Respicitur Ezech. 2, 9. et Apoc. 5, 1. Vide supra Breviloq. p. II. c. 11. et Itinerarium mentis in Deum, c. 2.

en: Reference is had to Ezekiel 2:9 and Apocalypse 5:1. See above the *Breviloquium*, part II, c. 11, and the *Itinerarium mentis in Deum*, c. 2.

la: Cap. 6, 17. Vulgata omittit *suis*. Cfr. Dionys., de Div. Nom. c. 5. § 8.

en: Chapter 6:17. The Vulgate omits *suis*. Compare Dionysius, *On the Divine Names* c. 5, § 8.

la: Psalm. 4, 7. Cfr. supra Breviloq. p. II. c. 12. et Itinerarium mentis in Deum, c. 3.

en: Psalm 4:7. Compare above the *Breviloquium*, part II, c. 12, and the *Itinerarium mentis in Deum*, c. 3.

la: Vide supra pag. 349, nota 9.

en: See above, page 349, note 9.

la: Vide supra pag. 344, nota 10. — Collat. 2. n. 10. et collat. 3. n. 32. docetur, Angelos non effective (intrinsecus immutando potentiam), sed tantum occasionaliter mentem humanam illuminare. Haec doctrina diffusius exhibetur II. Sent. d. 10. a. 2. q. 2. Cfr. ibid. d. 8. p. II. q. 2. seqq., ubi ostenditur, quod solus Deus animabus illabatur, et respectu daemonum probatur, quod ipsi sensus nostros illudere possint animaeque suggerere cogitationes, non quidem *effective*, sed *excitative*. — Superius posuimus *nisi sit simplex*, [cfr. coll. 4. n. 12.] pro *licet sit simplex*, ut habent Vat. et codd., exceptis B C, qui omissis his verbis prosequuntur: *licet posset intrare*. Deinde aliqua verba excidisse videntur, quae suppleri possunt sic: *licet possit eam illuminare*. — Inferius respicitur Exod. 7. et 8. (de magis Pharaonis). Cfr. supra pag. 344, nota 7. et pag. 375, nota 2.

en: See above, page 344, note 10. — In collation 2, n. 10, and collation 3, n. 32, it is taught that the angels illumine the human mind not effectively (by changing its power from within), but only occasionally. This doctrine is set out more fully in II *Sentences* d. 10, a. 2, q. 2. Compare ibid. d. 8, part II, q. 2 ff., where it is shown that God alone glides into souls, and, with respect to the demons, it is proved that they can delude our senses and suggest thoughts to the soul, not indeed *effectively*, but *by way of excitation*. — Above we have put *nisi sit simplex* [compare collation 4, n. 12] for *licet sit simplex*, which the Vatican edition and the codices have, excepting B and C, which, omitting these words, continue: *licet posset intrare*. Then some words seem to have dropped out, which can be supplied thus: *licet possit eam illuminare*. — Below, reference is had to Exodus 7 and 8 (on the magicians of Pharaoh). Compare above, page 344, note 7, and page 375, note 2.

en: Psalm 44:2.

la: Cap. 30, 1. et 2: Vae... qui ambulatis, ut descendatis in Aegyptum, et os meum non interrogastis. Cfr. ibid. 31, 1. — Inferius respicitur Matth. 17, 1. seqq. (de transfiguratione Christi in monte).

en: Chapter 30:1 and 2: "Woe… you that walk, to go down into Egypt, and have not asked at my mouth." Compare ibid. 31:1. — Below, reference is had to Matthew 17:1 ff. (on the transfiguration of Christ on the mountain).

la: Cant. 4, 11. Vulgata *tua* pro *eius*. — Seq. locus est Ps. 118, 103. Cfr. Gregor., XV. Moral. c. 13. n. 16. et XXIII. c. 25. n. 49, ubi Scriptura comparatur pani.

en: Canticles 4:11. The Vulgate has *tua* for *eius*. — The following passage is Psalm 118:103. Compare Gregory, *Morals* XV, c. 13, n. 16, and XXIII, c. 25, n. 49, where Scripture is compared to bread. ---

translators_notes:
**Provenance.** Printed pp. 384–387 (PDF 460–463), raw L65706–66160. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer
bands. Plate scouting banked ahead of writing at `manual-review/hex-c12-plate-scouting.md`.

**Span, both ends fixed positively.** Collatio XII **opens part-way down p. 384**, below Collatio
XI's unnumbered epilogue, with a full-measure heading, a two-line subtitle and a full-measure
Summarium, after which ¶ 1 resumes in two columns about five lines deep at the foot of that leaf.
It **closes part-way down p. 387**, at *…quia habet mysteria et intelligentias diversas.* — fixed
from **Collatio XIII's own full-measure heading on that same leaf**. ⚠ p. 387's running head
already reads `COLLATIO XIII.` while Collatio XII still fills the upper third of the page; it was
not used.

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

**Paragraph count.** 17 numbered ¶¶, 1..17, no gaps, identical in both languages, and **the
Summarium's last reference is 17** — exact agreement, the fourth chunk running. c6 remains the only
collatio whose Summarium ran short of its body, so the body is still counted.

**Hand-off picked up — ownership and position confirmed, COLUMN corrected.** From `bon-hex-c11`:
p. 384 **n. 3**, text `Epist. II. Cor. 3, 18. — In seqq. datur summa collat. 8-11.` Its anchor **³**
stands on *…revelata facie gloriam Domini speculantes³* in this chunk's ¶ 1, in the **LEFT** column
of p. 384's bottom two-column region — exactly as forwarded. But c11's hand-off placed the printed
note itself in the left footer block; **it is in the RIGHT block, third of three**, after c11's own
n. 1 runover and n. 2. p. 384 nn. 1–2 are Collatio XI's and are not claimed.
⚠ **This is the standing rule firing again, and in its mildest form: a hand-off tells you which
notes are yours and never where they land.** Nothing was lost by it — the note is where its anchor
said it would be — but a reader who had divided p. 384's register by block would have handed n. 3
to the wrong chunk.

**Hand-off forwarded.** **None.** p. 387's register closes with n. 4 and is owned entirely by this
chunk (see below), so `bon-hex-c13` inherits nothing. Recorded as a positive statement, not as
silence.

**Per-page register (28 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 384 | n. 3 only (nn. 1–2 are c11's) | n. 1 L; runover + nn. 2–3 R | n. 3 anchors **LEFT** | inherited |
| 385 | nn. 1–10 | 1–4 L, 5–10 R | 1–6 L, 7–10 R | left block **underruns by two** |
| 386 | nn. 1–10 | 1–5 L, runover + 6–10 R | 1–6 L, 7–10 R | left block **underruns by one** |
| 387 | nn. 1–4 | n. 1 L; runover + nn. 2–4 R | 1–3 L, n. 4 R | left block **underruns by two** |

The left block underran its anchors on all three leaves this chunk owns outright. **That is a run,
not a rule** — c7 gave four consecutive overruns and c3 reversed direction on the fifth leaf — and
each leaf here was read on its own anchors.

**★★★ p. 387'S WHOLE REGISTER BELONGS TO A UNIT THAT OCCUPIES ONLY THE TOP THIRD OF THE LEAF.**
Collatio XII fills rows ~0.07–0.31 of p. 387; Collatio XIII's heading, subtitle, Summarium and ¶ 1
fill everything below. Yet **all four footer notes are Collatio XII's**, because Collatio XIII's
¶ 1 — the whole Genesis lemma *Congregentur aquae…* — **carries no anchor at all**. This is the
exact shape of Itinerarium p. 313, where Cap. VII owned the entire register printed beneath the
Scholion, and of p. 379 in c11. **Divide the footer by anchor even across collatio boundaries.**

**Runovers — two gutter-crossing, on consecutive leaves.** p. 386 n. 5 (*…atque omittunt enim.* |
*Cum B C interseruimus illic…*) and p. 387 n. 1 (*…Deinde aliqua verba exci-* | *disse videntur…*).
Both right-hand blocks therefore open **unnumbered**. ⚠ p. 384's right block does so as well, but
that runover is **Collatio XI's n. 1** and is logged there, not re-logged here — the double-count
the ledger exists to prevent. **Six of this work's last eight leaves have a right-hand block that
does not open numbered; an unnumbered opening is closer to normal than exceptional.**

⚠ **Recording the negatives.** All three interior page-foot joints were checked at the band with a
widened footer window and are **clean** — each left block opens with a numbered ¹, and each body
joint reads continuously: 384/385 *…per duodecim margaritas,* → *quae sunt speculationes fidei*;
385/386 *…illuminatio a mon-* → *tibus aeternis* (mid-word); 386/387 *…ideo est imago. — Ex* → *hoc
est etiam liber scriptus intus.* Written down so the next chunk can tell a checked "none" from an
unchecked one.

**Gutters — every one confirmed against the direct per-column ink profile.**

| page | region | band | centre rule | value |
|---|---|---|---|---|
| 384 | Collatio XII's ¶ 1 band, rows .754–.808 | 1340–1401 (62 px) | 1371 | **1370** |
| 385 | body | 1134–1191 (58 px) | 1158–1167 | **1162** |
| 386 | body | 1381–1437 (57 px) | 1405–1416 | **1409** |
| 387 | Collatio XII's body, rows .08–.30 | 1126–1184 (59 px) | 1151–1159, peak 1155 | **1155** |

**★★ NEITHER BOUNDARY LEAF HAS A PAGE GUTTER, AND THEY FAIL IN DIFFERENT PLACES.** p. 384 stacks
five regions and returns nothing usable over any whole-page window. p. 387 returns nothing over the
**default 45–92 % window** specifically — Collatio XIII's full-measure heading and Summarium sit
exactly there — while a window over rows .08–.30 gives a textbook reading: a 59 px band with the
centre rule dead in the middle of it. **The default window is not merely unreliable on such a leaf;
it is pointed at the wrong region.**

**★ A LEAF'S FOOTER REGION CAN MEASURE A DIFFERENT GUTTER FROM ITS BODY REGION.** p. 387's footer
band is 1133–1194 → **1163**, against the body's 1155 — 8 px apart on one leaf, the left footer
block being narrower than the column above it. The 62 px band absorbs it for cropping, so nothing
was truncated; it is recorded because it is one more instance of *a gutter is a property of a
region, not of a page*, and because at a narrower band the same divergence would pad one column.

**Digits settled at the band, against the raw.** p. 386 n. 1 `Psalm. 73` → **75** — the 3/5 class,
and the note quotes *Illuminans tu mirabiliter a montibus aeternis, turbati sunt omnes insipientes
corde*, which is Vulgate Ps 75:5 f. and is not in Ps 73, so the sense corroborates the glyph.
p. 385 n. 2 `text. i9. (c. o.)` → **text. 49. (c. 5.)**, *Physics* II c. 5 being the very
*natura / ars / voluntas* division the anchor sits on. p. 385 n. 5 `q. 1` → **q. 4** and `pag. 33?`
→ **pag. 334**. p. 386 n. 2 `collat. 3. n. i.` → **n. 4**. p. 387 n. 1 **pag. 344** twice, separated
from `341` only under magnification — the 1/4 class, live on this leaf and the 3/5 class live on
the one before it, which is the frozen warning against calibrating on the previous page.

⚠ **p. 387 n. 1 carries a round ink speck at superscript height before its `¹`.** It has no
letterform, and the body anchor on *Augustinum¹* is clean and numbered, so it is dirt on the plate
and not a sort. Transcribed as n. 1, unremarked in the text — the same discipline as the colophon
and the dittographies.

**Register.** *exemplar* → "exemplar" · *speculatio* → "speculation" (frozen at the Itinerarium) ·
*speciositas* → **"comeliness"** (frozen at Itinerarium c2 — not re-decided; it governs the
subtitle and ¶ 8's *speciosior sole*) · *ars* → "art" · *species* → "species" (technical) ·
*rationes* → "accounts" · *conditor* → "founder" and *creator* → "creator", kept apart as the
plate keeps them · *incausabiliter / incausatae* → "uncausably" / "uncaused" · *impartite* →
**"undividedly"**, and *partibilia* → "divisible things", so that Dionysius's *non partite partita*
in n. 6 renders with the same pair · *inalligabilis* → **"unbindable"** · *suspensi ultra se* →
"uplifted beyond himself", reusing the Itinerarium's *suspensio* → "uplifting" · *liber scriptus
foris / intus* → "book written without / within", but **¶ 14's *forinsecus* takes "on the outside"**,
because the plate sets *forinsecus* there and *foris* four lines later in the same paragraph, and
Quaracchi's own n. 7 ties the pair to Ezekiel and the Apocalypse.
★ *milium* → **"millet-seed"**, not "millet": the contrast is one grain against one mountain.
★ *excitative* → **"by way of excitation"** in n. 1 of p. 387, against *effective* → "effectively",
the note itself setting the two adverbs in opposition.

**Marginalia** (trimmed from the body, transcribed here in body order, per the standing Vol V
convention). p. 384 — Introductio. · Repetitio. p. 385 L — Pars I. Deus exemplar omnium rerum. ·
Fidei 4 suppositiones. · Deus Creator est ars originans. · Deus conservans est dux gubernans. ·
Deus doctor intellectuum. · Notandum. p. 385 R — Deus iudex remunerans per iustissimas leges. ·
Per Scripturam probantur duo prima. · Item, tertium et quartum. · Notandum. · Concluditur. ·
Pars II. De exemplari ut obiecto speculationis. · Est ars una et multiplex. p. 386 L — Causa
prima, immediata, potentissima, actualissima, simplicissima, infinita. · Inaccessibilis,
inalligabilis. · Difficilis huius contemplatio. · Miro modo repraesentat illa ars. · Aliae eius
proprietates. p. 386 R — Triplex adiutorium ad contemplandas has rationes. · Primum, mundus
sensibilis. · Est umbra. · Via. · Vestigium. · Liber scriptus foris. · Notandum. · Secundum,
spiritualis creatura. · Est lumen. · Speculum. · Imago. p. 387 L — Liber scriptus intus. ·
Tertium, Scriptura. · Est Dei cor. · Dei os. p. 387 R — Dei lingua. · Dei calamus. · Liber
scriptus foris et intus.

**Furniture not transcribed.** The signature `S. Bonav. — Tom. V.` at the foot of p. 385's left
block and the gathering signature `49` at the foot of its right block.

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