site: bonaventure

collection: Collationes de septem donis Spiritus Sancti

title: Coll. 5

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### COLLATIO V.
#### *De dono fortitudinis collatio prima.*

### Summarium

*Introductio,* 1. — *Expositio textus; Virgo Maria commendatur a tribus,* 2. — *Primo a fortitudine,* 3. — *Fortitudo est donum Dei; argumenti divisio trimembris,* 4. — Pars I. De dono fortitudinis ex parte dantis. *Datur a Deo secundum triplicem rationem: a Deo protegente, redimente, inhabitante,* 5-7. — *Figura huius in Samsone,* 8. — Pars II. De ipsa ex parte suscipientis. *Dispositio triplex,* 9. — *Primo disponitur anima per inexpugnabile fidei scutum,* 10. — *Secundo, per imperturbabile spei solatium,* 11. — *Tertio, per inexstinguibile caritatis incendium,* 12. — Pars III. De ipsa ex parte operis consequentis. *Datur ad tria: primo ad perficiendum operationes viriles,* 13. — *Secundo, ad prosternendas aëreas potestates,* 14. — *Tertio, ad perferendas mundiales tribulationes,* 15.

1. *Mulierem fortem quis inveniet? Procul et de ultimis finibus pretium eius. Quaesivit lanam et linum et operata est consilio manuum suarum*[^p479-2]. — *Sicut turris David collum tuum, quae aedificata est cum propugnaculis; mille clypei pendent ex ea, omnis armatura fortium.* Verbum ultimum scribitur in Cantico canticorum et dictum est sponsae sive matri Ecclesiae, cuius collum simile est *turri David; mille clypei* etc. *Collum* dicitur, unde egreditur doctrina veritatis. Collum ad duo servit nobis, scilicet ad suscipiendam escam et ad exprimendum sermones[^p479-3]. Ita dicitur mater Ecclesia *collum,* quia ex ea egreditur doctrina veritatis; unde dicit: *mille clypei pendent ex ea.* Item, procedit ab ea universitas sermonum ad corroborandum animas; unde dicit: *omnis armatura fortium.* Nihil est, quod valet ad habendam spiritualem fortitudinem, quod sacra Scriptura non explicet. — Debemus loqui de quarto dono Spiritus sancti, scilicet de dono *fortitudinis.* Rogabimus in principio Dominum etc.

2. *Mulierem fortem quis inveniet* etc. Verbum istud scriptum est in Proverbiis; absque dubio dictum est ad commendationem matris Ecclesiae[^p479-4], specialiter ad commendationem Virginis gloriosae. In quo verbo a tribus commendatur: primo, a *spiritualis fortitudinis roboratione;* secundo, a *supernaturalis conceptus fecunditate;* et tertio, a *salutaris consilii discretione.* Primum notatur, cum dicit: *Mulierem fortem quis inveniet* etc. Secundum, cum dicit: *Procul et de ultimis finibus pretium eius.* Tertium subdit: *Quaesivit lanam et linum* etc. — De dono fortitudinis dicemus nunc; de privilegio fecunditatis cras in mane, et de dono consilii cras in sero.

3. Primo, dico, commendatur a *spiritualis fortitudinis robore,* cum dicit: *Mulierem fortem quis inveniet?* Quaerit non desperando, sed confidendo. Quis igitur inveniet? Certe ille qui *attingit a fine usque ad finem*[^p479-5]; ipse inveniet eam et misit ad eam paranymphum, id est Gabrielem Archangelum. Gabriel interpretatur *fortitudo Dei,* et ipse missus est ad inveniendum *fortem mulierem.* Absque dubio Salomon in ea voluit requiescere tanquam in loco securo; sed hoc non potuit esse, nisi esset fortis, quia dicitur in Cantico[^p479-6], quod ante *lectum Salomonis ambiunt sexaginta fortes.* Salomon interpretatur *rex desiderabilis;* lectum eius ambiunt

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sexaginta fortes. — Sexagenarius numerus est perfectus et resurgit ex duplicatione numeri senarii in denarium, et sic per ipsum significatur universitas operum; vel resurgit ex duplicatione numeri denarii in senarium numerum, et significatur per ipsum universitas decem praeceptorum decalogi. Quantum aliquis est fortis et expeditus secundum dictamen legum et praeceptorum decalogi; tunc est fortis, ita quod ab exteriori laedi non potest. Unde in Proverbiis[^p480-1]: *Fortitudo et decor indumentum eius.* Sicut corpus ornatur ex habitu, ita ornatur anima ex fortitudine; ideo dicitur indumentum *animae;* nec solum fortitudo est indumentum *animae,* vel *Virginis gloriosae,* immo *matris Ecclesiae.* Unde Isaias: *Consurge, consurge, filia Sion; induere vestimentis gloriae tuae.*

4. De habitu fortitudinis, qualiter possimus indui, est sermo. Si recte volumus describere fortitudinem; attendendum, quod de caelo est. Unde in libro Machabaeorum[^p480-2]: *Non in multitudine exercitus victoria belli, sed de caelo fortitudo est.* Psalmus: *Mirabilis Deus in Sanctis suis; Deus Israel ipse dabit virtutem et fortitudinem plebi suae.* Ergo fortitudo est donum Dei[^p480-3]. Et ut melius cognoscamus donum fortitudinis, tria volumus dicere de isto dono. Primo volo ipsum describere ex parte *dantis;* secundo, ex parte *suscipientis;* et tertio, ex parte *operis consequentis.*

5. Primo, dico, volo ipsum describere ex parte *dantis;* et dico, quod datur a Deo *protegente,* a Deo *redimente* et a Deo *inhabitante.* — Primo, dico, datur donum fortitudinis a Deo *protegente.* Protegit enim nos Deus secundum ordinationem hierarchicam, muniens nos intus et extra. Scribitur in Proverbiis[^p480-4]: *Turris fortissima nomen Domini, ad ipsum currit iustus et exaltabitur;* et in eodem: *Substantia divitis urbs fortitudinis et quasi murus validus circumdans eum.* Fortitudo est, sicut a principio solido, sublimi et forti, a Deo; et Deus aeternus est origo fortitudinis in omnibus rebus; quia nihil est potens neque forte nisi per fortitudinem primi principii. Igitur ista fortitudo descendit a Deo nos protegente tanquam a primo principio secundum hierarchicas dispositiones[^p480-5]; quae fortitudo reddit omnem hominem divitem et securum et potentem et confidentem.

6. Secundo est ista fortitudo a Deo *redimente* per Verbi divini incarnationem. Unde Isaias[^p480-6]: *Fortitudo mea et laus mea Dominus, et factus est mihi in salutem; haurietis aquas in gaudio de fontibus Salvatoris.* Istae sunt aquae, in quibus anima fortificatur, purificatur, redimitur, sanctificatur et eripitur de potestate daemonum. Per quid redimitur anima? Dicitur in Habacuc[^p480-7]: *Splendor eius ut lux erit; cornua in manibus eius; ibi abscondita est fortitudo eius.* Item scribitur: *Cum fortis armatus custodit atrium suum, in pace sunt ea quae possidet; si autem fortior eo superveniens vicerit eum, universa arma eius auferet, in quibus confidebat, et spolia eius distribuet.* Iste fortior est *Deus,* quia *quod infirmum est Dei fortius est hominibus.* Filius Dei factus est infirmus propter nos.

7. Tertia ratio influentiae fortitudinis est a Deo *inhabitante.* Unde in Michaea[^p480-8]: *Repletus sum fortitudine Domini, iudicio et virtute.* Corpus humanum, quando non habet spiritum, non habet virtutem, etiam si esset corpus giganteum; ita si Deus non est in anima, tunc ipsa non habet virtutem. De fortissimo nostro, scilicet de Christo, dicitur[^p480-9]: *Requiescet super eum Spiritus Domini, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis* etc.; et ponit in medio *fortitudinem,* quia non habitat Christus in nobis, nisi habeamus ista duo, scilicet Spiritum Domini et fortitudinem; et ideo in medio posuit *fortitudinem.* Petrus ad vocem ancillae negavit, et stetit contra caesarem; quia sine Spiritu Domini anima est debilis, et cum Spiritu Domini est fortis. Contra caesarem stetit, quia cum Spiritu Domini tunc fortis fuit.

8. In huius mysterii designationem dicitur[^p480-10], quod Samson secundum doctrinam Angeli non permisit, novaculam ascendere super caput suum; sed creverunt crines, et factus est fortissimus hominum. Mirabile fuit, quod cum crinibus fortis fuit et sine capillis factus est infirmus. Dalila meretrix decepit eum; petiit ab eo, ubi esset fortitudo eius. Quatuor vicibus petiit ab eo, et quarta vice dixit ei veritatem, tribus vero primis vicibus celavit ei veritatem. Prima vice dixit[^p480-11]: *Si septem funibus nerviceis fuero ligatus, ero similis ceteris hominibus;* et cum esset

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ligatus, et venirent Philisthaei ad eum, ut caperent eum, statim rupit funes. Item petiit ab eo, ubi esset fortitudo sua; et dixit: *Si ligatus fuero septem funibus novis, qui nondum fuerunt in opere;* ero sicut ceteri homines. Tertio dixit ei: *Si septem capillos meos infixeris in terra cum clavo,* ero sicut ceteri homines. Quarto revelavit ei veritatem et dixit: *Si septem capillos meos, qui sunt in capite meo, abraseris, ero similis ceteris hominibus;* et tunc ceperunt eum Philisthaei. Quid est hoc? — Dico, quod abrasio capillorum significat subtractionem septiformis gratiae Spiritus sancti[^p481-1]. De omnibus Sanctis planum est, quod, quamdiu remansit cum eis gratia Spiritus sancti, fortes fuerunt. — Quare non dixit ei, ubi esset fortitudo sua? Videte, in amissione Spiritus sancti est iste processus; per istam viam perditur Spiritus sanctus. Quatuor sunt oblectamenta sensuum, scilicet *occupatio, cogitatio, incurvatio affectionum interiorum* et *impugnatio divinarum legum.* In ultimo amittitur Spiritus sanctus, in aliis vero disponitur homo ad hoc. Primo diabolus offert *delectabilia sensus;* et hoc est *septem funibus nerviceis* ligari. Postea, cum homo immoratur cogitationibus in delectabili oblato, tunc ligatur *septem funibus novis, qui nondum fuerunt in opere.* Post sequitur *incurvatio affectionum:* sicut ex multitudine radiorum generatur calor; sic, quando est multiplex cogitatio in anima, tunc incurvatur anima ad illud; et hoc significat *ligatio crinium cum clavo in terra.* Adhuc non perdit homo Spiritum sanctum. Sed quarto sequitur *impugnatio divinarum legum,* cum crines capitis abraduntur, id est, cum gratia Spiritus sancti subtrahitur. — Habemus modo, a quo procedit donum Spiritus sancti, quia a Deo *protegente,* a Deo *redimente* et a Deo *inhabitante.* Per gratiam Spiritus sancti natura custodit originem vitae, et nos debemus custodire spiritum vitae. Quid valeret homo, nisi haberet Spiritum sanctum?

9. Dicas modo: per quid disponitur anima ad *susceptionem* influxus istius doni? Dico, quod fortitudo, quae est donum Spiritus sancti, venit in nos primo per *inexpugnabile fidei scutum;* secundo, per *imperturbabile spei solatium;* et tertio, per *inexstinguibile caritatis incendium.*

10. Primo, dico, disponitur anima ad donum fortitudinis per *inexpugnabile fidei scutum.* Unde Apostolus ad Hebraeos[^p481-2]: *Qui per fidem vicerunt regna* etc.; *fortes facti sunt in bello;* ad Ephesios: *In omnibus sumentes scutum fidei, in quo possitis omnia tela nequissimi ignea exstinguere;* et in Esdra: *Fortis res est vinum, fortior est rex, fortiores sunt mulieres,* dixit tertius; et quartus dixit: *Fortissima res est veritas.* — Ostendit, qualiter homo potest vincere fortitudinem diaboli. Diabolus trahit hominem ad concupiscentiam carnis, ad concupiscentiam oculorum et ad superbiam vitae[^p481-3]. Concupiscentia carnis reddit homines fortissimos; multa patiuntur homines, ut possint explere libidinem carnis. Similiter, ambitio reddit homines fortes; propter ambitionem honorum multi multa patiuntur. Item, concupiscentia oculorum, quae est fomentum concupiscentiae et superbiae, reddit homines fortes, quia multa patiuntur homines, ut temporalia acquirant. In *rege* significatur *superbia;* in *vino,* quod facit hominem ebriosum et reddit hominem audacem, significatur *concupiscentia oculorum.* Scribitur[^p481-4]: *Ne intuearis vinum, cum flavescit* in scypho. Per *mulieres* significatur *concupiscentia carnis.* Quae est materia resistendi istis? Quomodo potest vinci vinum et alia duo? Dico: per *veritatem.* Psalmus[^p481-5]: *Scuto circumdabit te veritas eius,* scilicet per *fidem* inhabitantem, *non timebis a timore nocturno* etc. Et beatus Petrus dixit: *Adversarius vester tanquam leo rugiens circuit, quaerens, quem devoret; cui resistite fortes in fide.* Si amaremus veritatem, non timeremus diabolum, quia scriptum est: *Oculi Domini contemplantur universam terram et praebent fortitudinem his qui corde perfecto credunt in eum.*

11. Secunda dispositio influxus doni fortitudinis est per *imperturbabile spei solatium.* Unde Apostolus ad Hebraeos[^p481-6]: *Fortissimum habemus solatium, qui confugimus ad tenendam propositam nobis spem.* Et in Isaia: *Qui sperant in Domino mutabunt fortitudinem suam; assument pennas ut aquilae, current et non laborabunt; ambulabunt et non deficient.* Homo libenter portaret magnum onus pro marca auri. Si tantum reficit musca[^p481-7]; igitur multum deberes te movere ad sustinendum pro spe futuri praemii et aeterni. In Deo debemus confidere, quia *dat lasso fortitudinem*[^p481-8]. Philosophus vult, quod una de virtutibus cardinalibus sit magnanimitas; sed non oportet, quod sit in te, sed in Deo ista magnanimitas, quae est virtus.

12. Tertio disponitur homo ad influxum doni fortitudinis per *inexstinguibile caritatis incendium.* Unde in Cantico[^p481-9]: *Pone me ut signaculum super cor tuum, ut signaculum super brachium tuum; quia fortis est ut mors dilectio, dura sicut infernus aemulatio; lampades eius lampades ignis atque flammarum; aquae multae non potuerunt exstin-*

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*guere caritatem.* Credis exstinguere fornacem ardentem cum gutta aquae? Omnis virtus est sicut gutta aquae respectu animae amantis. *Fortis est ut mors dilectio;* mors omnes vincit, similiter dilectio totum vincit. *Dura sicut infernus aemulatio;* infernus quod tenet non dimittit, ita caritas omnia vincit et fortiter tenet. Paule, quid dicis de caritate? *Quis,* inquit[^p482-1], *separabit me a caritate Dei?* Respondet: *Tribulatio? an angustia? an fames? an nuditas? an periculum? an persecutio? an gladius?* Et dicit: *Certus sum, quia neque mors neque vita neque instantia neque futura poterunt me separare a caritate, quae est in Christo Iesu.* Chrysostomus dicit, quod Paulus enumerat omnes creaturas et dicit: *Neque creatura alia poterit me separare a caritate, quae est in Christo Iesu;* id est, si de novo posset fieri creatura, non posset separare me. — Ista caritas est trahens nos ad naturam caelestem, non permittit peregrinam impressionem in nobis; quantum est de se, perpetua est; nisi dem libellum repudii, non auferet Deus caritatem suam a nobis. In Psalmo[^p482-2]: *Diligam te, Domine, fortitudo mea, Dominus firmamentum meum et refugium meum et liberator meus. Protector vitae meae, a quo trepidabo?* Catharina et Lucia fortes fuerunt per amorem Dei. Si non sumus ligati cum Domino per caritatem, facile amittimus fortitudinem nostram. — Patet modo, a quo est origo doni fortitudinis, et per quae disponimur ad istum influxum doni fortitudinis.

13. Sed scitis, quod habitus sine actu nihil est[^p482-3]; ideo sciendum, quod ad tria datur donum fortitudinis: primo, ad *perficiendum operationes viriles;* secundo, ad *prosternendum aëreas potestates;* et tertio, ad *perferendum mundiales tribulationes.* — Primo, dico, datur donum fortitudinis ad *perficiendum operationes viriles;* unde in Proverbiis[^p482-4]: *Egestatem operata est manus remissa; manus autem fortium parat divitias.* Et de forti muliere dicitur: *Manum suam misit ad fortia, et digiti eius apprehenderunt fusum.* Loquitur de Ecclesia et de membris eius. Prius oportet ponere manum ad fortia, quam digiti apprehendant fusum, id est, oportet prius fortiter agere, antequam homo possit perspicaciter docere. In *fuso,* quo extrahitur filum de stupa, significatur industria, per quam homines accipiunt doctrinam et explicant eam. Qui vult bene docere, oportet, quod manum mittat ad fortia. In libro Regum[^p482-5] dicitur: *Ingredere, quia vir fortis es et bona annuntians;* et in Isaia: *Super montem excelsum ascende tu, qui evangelizas Sion.* Si brachium est debile, etiam si gladius fuerit fortis et bonus; non erit bonus ictus. Aliqui pleni sunt sermonibus et parum habent de operationibus.

14. Secundo datur donum Spiritus sancti ad *prosternendas aëreas potestates.* Unde in Ioanne[^p482-6]: *Scribo vobis, iuvenes, quoniam fortes estis, et verbum Dei manet in vobis, et vicistis malignum.* Ista fortitudo debet esse in omni Christiano et specialiter in duce exercitus populi christiani. Scribitur in libro Machabaeorum, quod *Iudas fortis viribus a iuventute sua, ipse sit vobis princeps militiae, et ipse aget bellum populi.* Omnis, qui accipit curam animarum, efficitur princeps militiae; et quando princeps non est bonus, tunc exercitus est in magno periculo. Unde conqueritur Ieremias[^p482-7]: *Recessit,* inquit, *omnis decor a filia Sion; facti sunt principes eius sicut arietes non invenientes pascua, et abierunt absque fortitudine ante faciem subsequentis.* Duo fuerunt, quibus Dominus dedit fortitudinem, scilicet Caleb et Iosue. De Caleb dicitur[^p482-8]: *Dedit Dominus fortitudinem ipsi Caleb, et usque in senectutem permansit illi virtus, ut ascenderet in excelsum terrae locum.* Et similiter dicitur de Iosue, quod *fortis in bello* factus est. Caleb interpretatur *totum cor,* et Iosue interpretatur *salvatio.* Isti pro salute aliorum circumierunt explorare terram promissionis[^p482-9].

15. Tertio datur donum fortitudinis ad *perferendas mundiales tribulationes.* Unde dicitur in libro Machabaeorum[^p482-10], quod Eleazarus, quando a vita decessit, exemplum fortitudinis iuvenibus et senibus derelinquens dixit: *Libenter pro amore tuo haec patior.* Potuit liberari, si simulasset, se carnes porcinas comedisse; sed noluit, immo potius voluit mori

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et exemplum fortitudinis aliis relinquere. — Quis habebit illud donum? Omnes modo fugiunt pro modico, pro amissione modicae rei temporalis, vel modici commodi; et quare? Quia non habent fortitudinem. Sed dicit ipse Iob[^p483-1]: *Tenebit iustus viam suam.* Via ipsius Christi est, quod homo munde et fortiter ambulet. *Accinxit,* inquit, *fortitudine lumbos suos.* Et alibi dicitur: *Super excelsa deducet me victor in psalmis canentem.* — Rogabimus Dominum nostrum Iesum Christum, ut ipse per suam misericordiam dignetur nos ita ducere et regere in ista vita mortali, ut possimus dona praedicta Spiritus sancti obtinere et pervenire ad illud ineffabile gaudium, in quo vivit et regnat ille quem « videbimus, amabimus et laudabimus[^p483-2] », praestante ipso, qui est trinus et unus; Pater et Filius et Spiritus sanctus. Amen.

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### COLLATION V.
#### *On the gift of fortitude, first collation.*

### Summarium

*Introduction,* 1. — *Exposition of the text; the Virgin Mary is commended from three things,* 2. — *First, from fortitude,* 3. — *Fortitude is a gift of God; the threefold division of the argument,* 4. — Part I. On the gift of fortitude on the side of the giver. *It is given by God under a threefold account: by God protecting, redeeming, indwelling,* 5-7. — *A figure of this in Samson,* 8. — Part II. On the same on the side of the one who receives. *A threefold disposition,* 9. — *First the soul is disposed through the unassailable shield of faith,* 10. — *Secondly, through the untroubled solace of hope,* 11. — *Thirdly, through the unquenchable burning of charity,* 12. — Part III. On the same on the side of the work that follows. *It is given for three things: first, for the perfecting of manly works,* 13. — *Secondly, for the casting down of the powers of the air,* 14. — *Thirdly, for the enduring of worldly tribulations,* 15.

1. *Who shall find a valiant woman? Far and from the uttermost coasts is the price of her. She hath sought wool and flax, and hath wrought by the counsel of her hands*[^p479-2]. — *Thy neck is as the tower of David, which is built with bulwarks; a thousand bucklers hang upon it, all the armour of valiant men.* This last word is written in the Canticle of Canticles and was said to the bride, that is, to mother Church, whose neck is like *the tower of David; a thousand bucklers* etc. It is called *the neck,* because from it the teaching of truth goes forth. The neck serves us for two things, namely for taking in food and for uttering words[^p479-3]. So mother Church is called *the neck,* because from her the teaching of truth goes forth; whence it says: *a thousand bucklers hang upon it.* Likewise, from her proceeds the whole company of words for the strengthening of souls; whence it says: *all the armour of valiant men.* There is nothing that avails for the having of spiritual fortitude which sacred Scripture does not set forth. — We are to speak of the fourth gift of the Holy Spirit, namely of the gift of *fortitude.* At the outset we shall pray the Lord, etc.

2. *Who shall find a valiant woman,* etc. This word is written in Proverbs; without doubt it was said in commendation of mother Church[^p479-4], and especially in commendation of the glorious Virgin. In this word she is commended from three things: first, from *the strengthening of spiritual fortitude;* secondly, from *the fruitfulness of a supernatural conceiving;* and thirdly, from *the discernment of saving counsel.* The first is noted when he says: *Who shall find a valiant woman,* etc. The second, when he says: *Far and from the uttermost coasts is the price of her.* The third he adds: *She hath sought wool and flax,* etc. — Of the gift of fortitude we shall speak now; of the privilege of fruitfulness tomorrow morning, and of the gift of counsel tomorrow evening.

3. First, I say, she is commended from *the strength of spiritual fortitude,* when he says: *Who shall find a valiant woman?* He asks not in despair, but in confidence. Who then shall find her? Surely he who *reacheth from end to end*[^p479-5]; he shall find her, and he sent to her a bridal envoy, that is, Gabriel the Archangel. Gabriel is interpreted *the fortitude of God,* and he was sent to find *the valiant woman.* Without doubt Solomon willed to rest in her as in a place of safety; but this could not be unless she were valiant, because it is said in the Canticle[^p479-6] that *threescore valiant ones surround the bed of Solomon.* Solomon is interpreted *the desirable king;* and his bed is surrounded by

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threescore valiant ones. — The number sixty is perfect and arises from the multiplying of the number six by ten, and so by it is signified the whole of works; or it arises from the multiplying of the number ten by six, and by it is signified the whole of the ten precepts of the decalogue. In the measure that a man is strong and ready according to the dictate of the laws and of the precepts of the decalogue, so far is he strong, so that he cannot be harmed from without. Whence in Proverbs[^p480-1]: *Fortitude and beauty are her clothing.* As the body is adorned by its dress, so the soul is adorned by fortitude; therefore it is called the clothing of *the soul;* nor is fortitude the clothing of *the soul* only, or of *the glorious Virgin,* but rather of *mother Church.* Whence Isaiah: *Arise, arise, O daughter of Sion; put on the garments of thy glory.*

4. Our discourse is about the habit of fortitude, and how we may be clothed with it. If we would rightly describe fortitude, we must attend to this, that it is from heaven. Whence in the book of Maccabees[^p480-2]: *The victory of war is not in the multitude of the army, but strength cometh from heaven.* The Psalm: *God is wonderful in his saints; the God of Israel is he who will give power and strength to his people.* Therefore fortitude is a gift of God[^p480-3]. And that we may better know the gift of fortitude, we mean to say three things about this gift. First I mean to describe it on the side of *the giver;* secondly, on the side of *the one who receives;* and thirdly, on the side of *the work that follows.*

5. First, I say, I mean to describe it on the side of *the giver;* and I say that it is given by God *protecting,* by God *redeeming,* and by God *indwelling.* — First, I say, the gift of fortitude is given by God *protecting.* For God protects us according to the hierarchical ordering, fortifying us within and without. It is written in Proverbs[^p480-4]: *The name of the Lord is a strong tower; the just runneth to it, and shall be exalted;* and in the same book: *The substance of a rich man is the city of his strength, and as a strong wall compassing him about.* Fortitude is from God as from a principle solid, sublime and strong; and God, who is eternal, is the origin of fortitude in all things, because nothing is powerful or strong except through the fortitude of the first principle. Therefore this fortitude descends from God protecting us, as from the first principle, according to the hierarchical dispositions[^p480-5]; and this fortitude makes every man rich and safe and powerful and confident.

6. Secondly, this fortitude is from God *redeeming,* through the incarnation of the divine Word. Whence Isaiah[^p480-6]: *The Lord is my fortitude and my praise, and he is become my salvation; you shall draw waters with joy out of the Saviour's fountains.* These are the waters in which the soul is made strong, is purified, is redeemed, is sanctified, and is snatched from the power of the demons. By what is the soul redeemed? It is said in Habacuc[^p480-7]: *His brightness shall be as the light; horns are in his hands; there is his fortitude hid.* Likewise it is written: *When a strong man armed keepeth his court, those things are in peace which he possesseth; but if a stronger than he come upon him and overcome him, he will take away all his armour wherein he trusted, and will distribute his spoils.* This stronger one is *God,* because *the weakness of God is stronger than men.* The Son of God was made weak for our sake.

7. The third account of the inflowing of fortitude is from God *indwelling.* Whence in Micheas[^p480-8]: *I am filled with the fortitude of the Lord, with judgment and with power.* The human body, when it has not the spirit, has no power, even were it a giant's body; so if God is not in the soul, then it has no power. Of our strongest one, that is, of Christ, it is said[^p480-9]: *The Spirit of the Lord shall rest upon him, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety,* etc.; and he sets *fortitude* in the middle, because Christ does not dwell in us unless we have these two, namely the Spirit of the Lord and fortitude; and therefore he set *fortitude* in the middle. Peter denied at the voice of a maidservant, and stood against Caesar; because without the Spirit of the Lord the soul is feeble, and with the Spirit of the Lord it is strong. He stood against Caesar, because then, with the Spirit of the Lord, he was strong.

8. For the marking of this mystery it is said[^p480-10] that Samson, according to the Angel's instruction, did not allow a razor to come upon his head; but his locks grew, and he was made the strongest of men. It was a marvel that with his hair he was strong, and without his locks was made weak. Dalila the harlot deceived him; she asked him where his fortitude lay. Four times she asked him, and the fourth time he told her the truth, but the first three times he hid the truth from her. The first time he said[^p480-11]: *If I be bound with seven cords made of sinews, I shall be like other men;* and when he had been

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bound, and the Philistines came to him to take him, at once he broke the cords. Again she asked him where his fortitude lay; and he said: *If I be bound with seven new cords that have not yet been used,* I shall be like other men. The third time he said to her: *If thou fasten seven hairs of mine to the ground with a nail,* I shall be like other men. The fourth time he revealed the truth to her and said: *If thou shave off the seven hairs of mine that are on my head, I shall be like other men;* and then the Philistines took him. What is this? — I say that the shaving of the hair signifies the withdrawal of the sevenfold grace of the Holy Spirit[^p481-1]. Of all the Saints it is plain that, so long as the grace of the Holy Spirit remained with them, they were strong. — Why did he not tell her where his fortitude lay? See, in the losing of the Holy Spirit this is the process; by this road the Holy Spirit is lost. There are four allurements of the senses, namely *occupation, thought, the bending in of the inward affections,* and *the assailing of the divine laws.* At the last the Holy Spirit is lost; in the others a man is being disposed for this. First the devil offers *the delights of sense;* and this is to be bound *with seven cords made of sinews.* Afterwards, when a man lingers in thought upon the delight offered him, then he is bound *with seven new cords that have not yet been used.* Then follows *the bending in of the affections:* as from a multitude of rays heat is generated, so, when there is manifold thought in the soul, then the soul is bent in toward that thing; and this is what *the fastening of the locks to the ground with a nail* signifies. Thus far a man does not lose the Holy Spirit. But in the fourth place follows *the assailing of the divine laws,* when the locks of the head are shaved off, that is, when the grace of the Holy Spirit is withdrawn. — We now have from whom the gift of the Holy Spirit proceeds, namely from God *protecting,* from God *redeeming,* and from God *indwelling.* Through the grace of the Holy Spirit nature keeps the origin of life, and we ought to keep the spirit of life. What would a man be worth if he had not the Holy Spirit?

9. You will say now: by what is the soul disposed for *the receiving* of the inflowing of this gift? I say that fortitude, which is a gift of the Holy Spirit, comes into us first through *the unassailable shield of faith;* secondly, through *the untroubled solace of hope;* and thirdly, through *the unquenchable burning of charity.*

10. First, I say, the soul is disposed for the gift of fortitude through *the unassailable shield of faith.* Whence the Apostle to the Hebrews[^p481-2]: *Who by faith conquered kingdoms,* etc.; *they were made strong in battle;* to the Ephesians: *In all things taking the shield of faith, wherewith you may extinguish all the fiery darts of the most wicked one;* and in Esdras: *Wine is strong, the king is stronger, women are stronger still,* said the third; and the fourth said: *Truth is strongest of all.* — He shows how a man can conquer the fortitude of the devil. The devil draws a man to the concupiscence of the flesh, to the concupiscence of the eyes, and to the pride of life[^p481-3]. The concupiscence of the flesh makes men very strong; men suffer many things that they may fulfil the lust of the flesh. Likewise, ambition makes men strong; for the ambition of honours many men suffer many things. Likewise the concupiscence of the eyes, which is the fuel of concupiscence and of pride, makes men strong, because men suffer many things that they may acquire temporal goods. By *the king* is signified *pride;* by *wine,* which makes a man drunken and makes him bold, is signified *the concupiscence of the eyes.* It is written[^p481-4]: *Look not upon the wine when it grows yellow* in the cup. By *women* is signified *the concupiscence of the flesh.* What is the means of resisting these? How can wine and the other two be conquered? I say: by *truth.* The Psalm[^p481-5]: *His truth shall compass thee with a shield,* namely through *faith* dwelling within, *thou shalt not be afraid of the terror of the night,* etc. And blessed Peter said: *Your adversary goeth about like a roaring lion, seeking whom he may devour; whom resist ye, strong in faith.* If we loved truth, we should not fear the devil, because it is written: *The eyes of the Lord behold all the earth, and give fortitude to them that with a perfect heart believe in him.*

11. The second disposition for the inflowing of the gift of fortitude is through *the untroubled solace of hope.* Whence the Apostle to the Hebrews[^p481-6]: *We have a most strong solace, who have fled for refuge to hold fast the hope set before us.* And in Isaiah: *They that hope in the Lord shall change their fortitude; they shall take wings as eagles, they shall run and not be weary; they shall walk and not faint.* A man would gladly carry a great burden for a mark of gold. If a mere fly refreshes so much[^p481-7], then you ought to be moved much more to endure for the hope of the reward to come and everlasting. In God we ought to trust, because *he giveth fortitude to the weary*[^p481-8]. The Philosopher holds that magnanimity is one of the cardinal virtues; but it need not be in you, rather this magnanimity, which is a virtue, is in God.

12. Thirdly, a man is disposed for the inflowing of the gift of fortitude through *the unquenchable burning of charity.* Whence in the Canticle[^p481-9]: *Put me as a seal upon thy heart, as a seal upon thy arm; for love is strong as death, jealousy hard as hell; the lamps thereof are lamps of fire and of flames; many waters could not*

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*quench charity.* Do you think to quench a burning furnace with a drop of water? Every power is like a drop of water beside a loving soul. *Love is strong as death;* death conquers all, and likewise love conquers everything. *Jealousy hard as hell;* hell does not let go what it holds, and so charity conquers all things and holds them fast. Paul, what do you say of charity? *Who,* he says[^p482-1], *shall separate me from the charity of God?* He answers: *Tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword?* And he says: *I am sure that neither death nor life nor things present nor things to come shall be able to separate me from the charity which is in Christ Jesus.* Chrysostom says that Paul enumerates all creatures and says: *Nor any other creature shall be able to separate me from the charity which is in Christ Jesus;* that is, if a creature could be made anew, it could not separate me. — This charity is what draws us to the heavenly nature; it does not allow any alien impression in us; so far as it lies in itself, it is everlasting; unless I give a bill of divorce, God will not take his charity away from us. In the Psalm[^p482-2]: *I will love thee, O Lord, my fortitude; the Lord is my firmament and my refuge and my deliverer. The protector of my life, of whom shall I be afraid?* Catherine and Lucy were strong through the love of God. If we are not bound to the Lord by charity, we easily lose our fortitude. — It is now plain from whom the gift of fortitude has its origin, and by what things we are disposed for this inflowing of the gift of fortitude.

13. But you know that a habit without an act is nothing[^p482-3]; therefore it must be known that the gift of fortitude is given for three things: first, for *the perfecting of manly works;* secondly, for *the casting down of the powers of the air;* and thirdly, for *the enduring of worldly tribulations.* — First, I say, the gift of fortitude is given for *the perfecting of manly works;* whence in Proverbs[^p482-4]: *The slack hand hath wrought poverty; but the hand of the valiant getteth riches.* And of the valiant woman it is said: *She hath put out her hand to strong things, and her fingers have taken hold of the spindle.* He is speaking of the Church and of her members. The hand must first be put out to strong things before the fingers take hold of the spindle; that is, a man must first act strongly before he can teach clear-sightedly. In *the spindle,* by which the thread is drawn out of the tow, is signified the diligence by which men receive teaching and unfold it. He who would teach well must put his hand to strong things. In the book of Kings[^p482-5] it is said: *Come in, for thou art a valiant man and bringest good tidings;* and in Isaiah: *Get thee up upon a high mountain, thou that bringest good tidings to Sion.* If the arm is feeble, even though the sword be strong and good, the blow will not be good. Some are full of words and have little of works.

14. Secondly, the gift of the Holy Spirit is given for *the casting down of the powers of the air.* Whence in John[^p482-6]: *I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one.* This fortitude ought to be in every Christian, and especially in the leader of the army of the Christian people. It is written in the book of Maccabees that *Judas is strong in might from his youth up; let him be your prince of the army, and he shall carry on the war of the people.* Everyone who takes up the care of souls is made a prince of the army; and when the prince is not good, then the army is in great danger. Whence Jeremiah complains[^p482-7]: *All her beauty,* he says, *is departed from the daughter of Sion; her princes are become like rams that find no pastures, and they are gone away without fortitude before the face of the pursuer.* There were two to whom the Lord gave fortitude, namely Caleb and Josue. Of Caleb it is said[^p482-8]: *The Lord gave fortitude to Caleb himself, and unto old age his strength remained with him, that he might go up to the high place of the land.* And likewise it is said of Josue that he was made *valiant in war.* Caleb is interpreted *whole heart,* and Josue is interpreted *salvation.* These two, for the salvation of others, went about to spy out the land of promise[^p482-9].

15. Thirdly, the gift of fortitude is given for *the enduring of worldly tribulations.* Whence it is said in the book of Maccabees[^p482-10] that Eleazar, when he departed from life, leaving an example of fortitude to young and old, said: *Willingly do I suffer these things for love of thee.* He could have been set free had he pretended to have eaten swine's flesh; but he would not, and rather chose to die

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and to leave to others an example of fortitude. — Who will have that gift? Everyone nowadays runs away for a trifle, for the loss of some small temporal thing, or of some small convenience; and why? Because they have not fortitude. But Job himself says[^p483-1]: *The just man shall hold on his way.* The way is Christ's own, that a man should walk cleanly and strongly. *He hath girded,* he says, *his loins with fortitude.* And elsewhere it is said: *He, the conqueror, will lead me upon my high places, singing psalms.* — We shall pray our Lord Jesus Christ that he, in his mercy, may deign so to lead and rule us in this mortal life that we may obtain the aforesaid gifts of the Holy Spirit and come to that unspeakable joy, in which he lives and reigns whom « we shall see, we shall love, and we shall praise[^p483-2] », he himself granting it, who is three and one; the Father and the Son and the Holy Spirit. Amen.

---

la: Prov. 31, 10. et 13. — Seq. locus est Cant. 4, 4.

en: Proverbs 31:10 and 13. — The following passage is Canticles 4:4.

la: Beda, II. in Cantic. cantic. allegoricae Exposit., explicans 1, 9: *Collum tuum sicut monilia,* dicit: Per collum namque et cibos traiicimus in corpus reficiendum, et verba proferimus, quibus nostri cordis secreta proximis declaremus. Unde recte in *collo Ecclesiae* doctorum persona designatur. Cfr. ibid. III. in 4, 4.

en: Bede, book II of the Allegorical Exposition on the Canticle of Canticles, explaining 1:9, *Thy neck is as jewels,* says: For by the neck we both pass food down into the body to be refreshed, and utter the words by which we declare the secrets of our heart to our neighbours. Hence in *the neck of the Church* the person of the doctors is rightly designated. Cf. ibid., book III, on 4:4.

la: Vide August., Serm. 37. (alias 45. de Diversis), et Bedae Libellum de Muliere forti. Bernard., Homil. 2. super *Missus est* n. 5. exponit de B. M. V. Seq. divisio dat argumenta collat. 5. 6. 7.

en: See Augustine, Sermon 37 (elsewhere 45, On Various Matters), and Bede's Little Book on the Valiant Woman. Bernard, in Homily 2 on *Missus est,* n. 5, expounds it of the Blessed Virgin Mary. The division that follows supplies the arguments of collations 5, 6 and 7.

la: Sap. 8, 1. — De interpretatione nominis *Gabriel* cfr. supra pag. 435, nota 1.

en: Wisdom 8:1. — On the interpretation of the name *Gabriel* cf. above, page 435, note 1.

la: Cap. 3, 7: *En lectulum Salomonis* etc. Cfr. Gregor. et Beda in hunc locum, qui etiam dant explicationem numeri sexagenarii. — Quoad interpretationem nominis *Salomon* respicere videtur S. Bonav. III. Reg. 10, 24: *Et universa terra desiderabat vultum Salomonis.* Cfr. II. Paral. 9, 23. Isidor., VII. Etymolog. c. 6. n. 64. et 65: David, *fortis manu*… et *desiderabilis* [Idem dicit Hieron., de Nominibus Hebraic. I. Reg.]… Salomon trinomius fuisse perhibetur. Primum vocabulum eius *Salomon* dicitur, id est pacificus, eo quod in regno eius pax fuerit. Secundum nomen *Idida,* eo quod fuerit dilectus et amabilis Domino. Tertium vocabulum eius *Coheleth,* quod Graece appellatur *ecclesiastes,* Latine *concionator,* quod ad populum loqueretur.

en: Chapter 3:7: *Behold the little bed of Solomon,* etc. Cf. Gregory and Bede on this passage, who also give the explanation of the number sixty. — As to the interpretation of the name *Solomon,* St. Bonaventure seems to have in view III Kings 10:24: *And all the earth desired to see Solomon's face.* Cf. II Paralipomenon 9:23. Isidore, Etymologies VII, c. 6, nn. 64 and 65: David, *strong of hand*… and *desirable* [Jerome says the same, On Hebrew Names, on the book of Kings]… Solomon is reported to have had three names. His first name is called *Solomon,* that is, peaceable, because there was peace in his kingdom. His second name is *Idida,* because he was beloved of the Lord and lovable. His third name is *Coheleth,* which in Greek is called *ecclesiastes,* in Latin *the preacher,* because he spoke to the people.

la: Cap. 31, 25. — Seq. locus est Isai. 52, 1: Consurge, consurge, induere fortitudine tua, Sion, induere etc.

en: Chapter 31:25. — The following passage is Isaiah 52:1: Arise, arise, put on thy strength, O Sion, put on etc.

la: Libr. I. 3, 19. — Seq. locus est Ps. 67, 36.

en: Book I, 3:19. — The following passage is Psalm 67:36.

la: Cfr. III. Sent. d. 35. q. 5.

en: Cf. III Sentences, d. 35, q. 5.

la: Cap. 18, 10. Ibid. v. 11. est locus seq., de quo cfr. etiam ibid. 10, 15. Vide supra in Hexaëm. collat. 17. n. 19.

en: Chapter 18:10. Ibid., v. 11, is the following passage, on which cf. also ibid. 10:15. See above, in the Hexaëmeron, collation 17, n. 19.

la: Cfr. supra in Hexaëm. collat. 21. n. 16. et 24. seqq.

en: Cf. above, in the Hexaëmeron, collation 21, n. 16 and n. 24 ff.

en: Chapter 12:2 and 3.

la: Cap. 3, 4. — Seq. locus est Luc. 11, 21. et 22; tertius I. Cor. 1, 25.

en: Chapter 3:4. — The following passage is Luke 11:21 and 22; the third is I Corinthians 1:25.

en: Chapter 3:8.

la: Isai. 11, 2. seq. — Inferius respicitur Matth. 26, 69. seqq. (de Petro negante Christum); de eius constantia in conspectu principis sacerdotum etc. cfr. Act. 4, 5. seqq.

en: Isaiah 11:2 f. — Below, Matthew 26:69 ff. is in view (on Peter denying Christ); on his steadfastness in the presence of the prince of the priests etc. cf. Acts 4:5 ff.

la: Iudic. 13, 3. seqq.

en: Judges 13:3 ff.

la: Iudic. 16, 7. Ibid. v. 11. et 12. sunt duo seqq. loci; ibid., v. 17. insinuatur aliis verbis quarta responsio Samsonis.

en: Judges 16:7. Ibid., vv. 11 and 12, are the two following passages; ibid., v. 17, Samson's fourth answer is conveyed in other words.

la: Cfr. supra pag. 459, nota 9. et in Hexaëm. collat. 14. n. 23.

en: Cf. above, page 459, note 9, and in the Hexaëmeron, collation 14, n. 23.

la: Cap. 11, 33. et 34. — Seq. locus est Eph. 6, 16; tertius III. Esdr. 3, 10-12.

en: Chapter 11:33 and 34. — The following passage is Ephesians 6:16; the third is III Esdras 3:10-12.

la: Epist. I. Ioan. 2, 16.

en: First Epistle of John 2:16.

en: Proverbs 23:31.

la: Psalm. 90, 5. — Seq. locus est I. Petr. 5, 8. et 9: Adversarius vester diabolus tanquam etc; tertius II. Paral. 16, 9.

en: Psalm 90:5. — The following passage is I Peter 5:8 and 9: Your adversary the devil, as etc.; the third is II Paralipomenon 16:9.

la: Cap. 6, 18. — Seq. locus est Isai. 40, 31.

en: Chapter 6:18. — The following passage is Isaiah 40:31.

la: Ita S. Franciscus vocare solebat pecuniam; cfr. Opuscula eius, Apopht. 47; Bonav., Vita c. 7.

en: So St. Francis used to call money; cf. his Opuscula, Apophthegm 47; Bonaventure, Life, c. 7.

la: Isai. 40, 29. Pro *fortitudinem,* quod in aliis versionibus invenitur, Vulgata *virtutem.* — De sententia Philosophi vide supra pag. 354, nota 4. et pag. 355, nota 11.

en: Isaiah 40:29. For *fortitudinem,* which is found in other versions, the Vulgate has *virtutem.* — On the opinion of the Philosopher see above, page 354, note 4, and page 355, note 11.

en: Chapter 8:6 and 7.

la: Rom. 8, 35. et 38. — Chrysost. in hunc locum (homil. 15. n. 5.) ait: Deinde, quasi haec non satis essent ad suum declarandum amorem, alias rursus subiicit: *Neque creatura alia,* id est, etiam si alia creatura esset, quanta est ea quae videtur, quanta illa spiritualis, nihil me a caritate illa submovebit.

en: Romans 8:35 and 38. — Chrysostom on this passage (homily 15, n. 5) says: Then, as though these were not enough to declare his love, he adds yet others: *Nor any other creature,* that is, even if there were another creature, as great as the one that is seen, as great as that spiritual one, nothing shall move me from that charity.

la: Psalm. 17, 2. seq. Ibid. 26, 1: Dominus, protector etc. — Superius respicitur opinio Aristot. de corporibus caelestibus, quae propter incorruptibilitatem non « recipiunt peregrinas impressiones »; cfr. tom. IV. pag. 979, nota 1.

en: Psalm 17:2 f. Ibid. 26:1: The Lord is the protector etc. — Above, the opinion of Aristotle about the heavenly bodies is in view, which because of their incorruptibility do not « receive alien impressions »; cf. tom. IV, page 979, note 1.

la: Aristot., I. Ethic. c. 8: Fieri enim potest, ut habitus, licet adsit, nullum tamen bonum efficiat; id quod in dormiente, vel alio aliquo modo manente otioso homine evenit; ut operatio autem nihil boni agat, non datur; aget enim necessario et bene etiam aget.

en: Aristotle, Ethics I, c. 8: For it can happen that a habit, though present, produces no good at all; which is what occurs in a man asleep, or in one otherwise remaining idle; but that an operation should do nothing good is not possible, for it will necessarily act, and will act well besides.

la: Cap. 10, 4. Ibid. 31, 19. est seq. locus. Beda in hunc locum (de Muliere forti) ait: *Fortia* dicit perfecta in Christi caritate opera… Solent feminae tenentes *fusum* in dextera, colum tenere in sinistra; in colo enim lana involuta est, quae filo ducenda et nenda transeat in fusum.

en: Chapter 10:4. Ibid. 31:19 is the following passage. Bede on this passage (on the Valiant Woman) says: By *strong things* he means works perfected in the charity of Christ… Women are wont, while holding *the spindle* in the right hand, to hold the distaff in the left; for on the distaff the wool is wound, which is to be drawn out into thread and spun and so pass over to the spindle.

la: Libr. III. 1, 42. — Seq. locus est Isai. 40, 9. Act. 1, 1. dicitur: Coepit Iesus facere et docere.

en: Book III, 1:42. — The following passage is Isaiah 40:9. In Acts 1:1 it is said: Jesus began to do and to teach.

la: Epist. I. 2, 14. — Seq. locus est I. Mach. 2, 66.

en: First Epistle 2:14. — The following passage is I Maccabees 2:66.

la: Thren. 1, 6: Et egressus est a filia Sion omnis decor eius; facti etc.

en: Lamentations 1:6: And from the daughter of Sion all her beauty is departed; her princes are become etc.

la: Eccli. 46, 11. Ibid. v. 1. est seq. locus: Fortis in bello Iesus Nave. — Hieron., de Nominibus Hebraic. (de Numerorum libro): *Caleb,* quasi cor, aut omne cor etc.; *Iesu,* salvator.

en: Ecclesiasticus 46:11. Ibid., v. 1, is the following passage: Valiant in war was Jesus the son of Nave. — Jerome, On Hebrew Names (on the book of Numbers): *Caleb,* as it were heart, or whole heart, etc.; *Jesu,* saviour.

en: Cf. Numbers 13:7 and 17.

la: Libr. II. 6, 26. seqq.: Manum omnipotentis nec vivus nec defunctus effugiam. Quamobrem fortiter vita excedendo, senectute quidem dignus apparebo; adolescentibus autem exemplum forte relinquam, si prompto animo ac fortiter pro gravissimis ac sanctissimis legibus honesta morte perfungar. — In v. 30. Vulgata *propter timorem tuum* loco *pro amore tuo.*

en: Book II, 6:26 ff.: Neither alive nor dead shall I escape the hand of the Almighty. Wherefore, by departing manfully out of this life, I shall show myself worthy of my old age, and shall leave to the young a strong example, if with a ready mind and courageously I undergo an honourable death for the most venerable and most holy laws. — At v. 30 the Vulgate has *for fear of thee* in place of *for love of thee.*

la: Cap. 17, 9. — Ioan. 14, 6: Ego sum via etc. Seq. locus est Prov. 31, 17; tertius Habac. 3, 19.

en: Chapter 17:9. — John 14:6: I am the way etc. The following passage is Proverbs 31:17; the third is Habacuc 3:19.

la: Secundum August.; cfr. supra pag. 418, nota 1.

en: According to Augustine; cf. above, page 418, note 1. ---

translators_notes:
**★ Page span — closed positively at BOTH ends, and BOTH ends are shared leaves.** Collatio V runs
**pp. 479–483**, fifteen numbered paragraphs. It **opens mid-leaf on p. 479**, under the display
heading `COLLATIO V.` with the subtitle *De dono fortitudinis collatio prima.*, standing below the
single closing line of Collatio IV (*…praestare dignetur qui cum Patre etc.*); and it **closes
mid-leaf on p. 483**, at the head of the leaf in both columns, above the `COLLATIO VI.` display
heading. The volume index lists Collatio V at 479 and Collatio VI at 483. **Both are heading pages
and both are shared** — the rule c3 established and c4 confirmed at both ends of one span now holds
for a second consecutive span. The in-place subtitle on p. 479 was read against the index's title and
**agrees.** ⚠ p. 483's running head reads `DE DONIS SPIRITUS S. COLLATIO VI.` although Collatio VI
occupies only the lower two-thirds of that leaf and Collatio V's own conclusion stands above it —
the running head naming a unit that barely starts on the page, exactly the asymmetry the Vol V
mechanics section warns about. **The span was fixed from the display heading on the band, never from
the head.**

**A runover WAS received, and a forward hand-off IS made.** `bon-don-c4` forwarded p. 479 nn. 2 and 3
by content and the rest by implication; **all five of p. 479's nn. 2–6 are transcribed here** and its
n. 1 (`Cap. 15, 3: Nosse enim te consummata iustitia est…`) is Collatio IV's and is not. c4's
per-note hand-off was correct in both particulars it named, and re-derivation off the band added
nn. 4, 5 and 6 to this chunk's share, which the hand-off had not enumerated. **⚠ Hand-off to
`bon-don-c6`: p. 483 nn. 3, 4, 5, 6 and 7 belong to Collatio VI and are NOT transcribed here** —
only nn. 1 and 2 anchor in Collatio V, at ¶ 15's *Sed dicit ipse Iob* (left column) and
*…amabimus et laudabimus* (right column). c6 must pick p. 483 up at n. 3 and must not re-derive its
own p. 483 numbering from 1. Its first note is visible on the leaf: n. 3 is `Prov. 31, 10. — Seq.
locus est Iudith 8, 29. Subinde respicitur Luc. 1, 28: Ave, gratia plena.`, anchoring at Collatio
VI's ¶ 1 *Mulierem fortem quis inveniet* ³.

**⛔ The heading-anchor question was not reopened, per the frozen rule.** `COLLATIO I.` was settled at
10× on p. 457 as carrying **no** apparatus anchor. Nothing on p. 479 was searched for one, and nothing
turned up incidentally: `COLLATIO V.` carries nothing after the period, and the first anchor on this
chunk's part of the leaf is body-anchored, standing at *…consilio manuum suarum* ² in ¶ 1.

**Summarium.** Rendered, not trimmed, per the standing rule. It crosses the gutter, so it was read
from a full-width crop, never from a column band. **The Summarium and the body agree:** the synopsis
ends at `15.` and the body's numbered paragraphs run 1–15 with no gap (p. 479 = 1–3 · p. 480 = 3–8 ·
p. 481 = 8–12 · p. 482 = 12–15 · p. 483 = 15). The c6/c14 short-Summarium mechanism has still not
fired in this work; the body is counted every time. ⚠ Three of the Summarium's own numerals had to be
settled on the plate against the raw, which garbles all three: `5-7.` (raw `o-7`), `9.` (raw `!).`)
and `15.` (raw `l.o.`). The header itself garbles to `SuMsiARiuM` and was found by content, as the
frozen convention requires.

**Apparatus — 37 entries, all read off 450 dpi footer bands, both blocks on every leaf, none from a
whole-page read.** Per printed page: **p. 479 = 5** (of the six the leaf carries) **· p. 480 = 11 ·
p. 481 = 9 · p. 482 = 10 · p. 483 = 2** (of the leaf's seven; see the hand-off above).

**Block splits vs. anchor splits, stated separately per page.** They coincide on exactly one leaf of
five, and on p. 480 they diverge by two in one direction while on p. 481 they diverge by three in the
other:

- **p. 479** — the shared opening leaf. Of this chunk's five, the block split is **2 / 3** and the
  anchors **3 / 2**: n. 4 prints in the right footer block but anchors in the **left** column
  (*ad commendationem matris Ecclesiae*), while nn. 5 and 6 both print and anchor on the right. Note
  that the leaf's full block split is 3 / 3, since n. 1 (Collatio IV's) prints on the left.
- **p. 480** — block **3 / 8**, anchors **5 / 6**. ⭐ The left block is short for a reason that has
  nothing to do with this leaf's anchors: p. 479 n. 6 is a long editorial note on the three names of
  Solomon which **runs over onto p. 480 and consumes most of the left block** before n. 1 begins.
  The runover is rendered joined into p. 479 n. 6 and is not logged again here. nn. 4 and 5 print in
  the right block but anchor in the **left** column.
- **p. 481** — block **5 / 4**, anchors **2 / 7**: nn. 3, 4 and 5 all print in the left block but
  anchor in the right column — the widest divergence in the span. ⚠ nn. 3 and 4 are set **on the same
  line** — `³ Epist. I. Ioan. 2, 16.` at the left margin and `⁴ Prov. 23, 31.` flush right on the same
  line — so the block must be read by numeral, not by line. This is c3's p. 472 n. 3 and c4's p. 477
  nn. 6/7 mechanism recurring, and **it is now attested three times in three consecutive chunks.**
  The signature line `S. Bonav. — Tom. V.` and the gathering signature `61` are printer's furniture
  and are not transcribed.
- **p. 482** — block **4 / 6**, anchors **4 / 6**. They coincide. This is the only leaf in the span on
  which they do. n. 4 begins in the left block and breaks across the column division mid-sentence
  (`…Solent feminae tenentes fusum in dextera, colum` / `tenere in sinistra; in colo enim lana
  involuta est…`), so the left block **overruns** the division without moving the anchor split.
- **p. 483** — the shared closing leaf. This chunk's two entries print in the left block; n. 1 anchors
  in the left column and n. 2 in the right, so of this chunk's share the block split is **2 / 0** and
  the anchors **1 / 1**.

**Gutters, measured per page.** 479 = **1181** · 480 = **1378** · 481 = **1175** · 482 = **1401** ·
483 = **1174**.
★★ **p. 482 is the one leaf on which `colcrop`'s default had to be rejected outright, and the failure
signature was a blown-out run, not a narrow one.** The default returned **1317 on a 448 px run** — the
same species of nonsense as p. 248's 251 px and p. 252's ~330 px, and produced here because the
default 45–92 % window straddles this leaf's body/footer gap (the body ends at ~72 % and the register
begins at ~78 %). The window consensus is useless on this leaf as well: it drifts across 1288–1366
depending on where the window falls. **The per-column ink profile settled it** — four of six windows
return the identical band **1369–1433 (65 px)** with a 1–2 px ink island at 1399–1400, giving
**1401**, which sits squarely in the even-page cluster of its neighbours (474 = 1393, 476 = 1398,
478 = 1369, 480 = 1378). The two dissenting windows return an 80–84 px band because they swallow the
marginalia gap at 1354–1362. This is step (3) of the three-step method doing exactly what it was
written for.
★ **p. 483's mid-leaf display heading behaved the way c4 predicted, and confirms the refined rule.**
The `COLLATIO VI.` heading plus its Summarium is a full-width stack crossing the gutter at roughly
25–48 % of the leaf — i.e. it **clips the top of the default 45–92 % window** — so the default
returned 1340 on a 387 px run and the skew screen threw 105 px of drift with no isolable outlier.
Profiling **below** the Summarium (0.52–0.72) gives a clean band 1142–1205 (63–64 px) with a 3 px ink
island at 1174–1176, midpoint **1174**, reproduced at two windows. **The failure is a property of a
heading that lands in or above the window's top edge, not of a shared leaf as such** — which is the
form c4 gave the rule, and it holds.
p. 481's default sat on a **38 px** run, well under the 60 px floor, but the profile reproduced it
exactly: two windows agreed at 1175–1177 with a 60–62 px band and a heavily inked centre rule (6–8 px,
peak 706–801) standing inside it. The narrow run was the printed rule, not a bad measurement — the
reading c3 gave p. 469 and c4 gave p. 475. p. 480's default (1378 on a healthy 63 px run) was
confirmed by a band midpoint of 1377 and adopted unchanged.

**Digits settled against sense, not adopted from the raw. ⚠ THREE Quaracchi digits in this chunk are
wrong in the OCR.**
- **p. 480 n. 1** — the raw gives `Isai. 32, I`; the plate gives **`Isai. 52, 1`**, and the sense
  decides it independently, since Isaiah 52:1 is *Consurge, consurge, induere fortitudine tua, Sion,*
  which is the text the note quotes. A `3`/`5` fix.
- **p. 480 n. 4** — the raw gives `ibid. 10, 13`; the plate gives **`ibid. 10, 15`**. A `3`/`5` fix.
- **p. 480 n. 5** — the raw gives `collat. 21. n. 16. et 21. seqq.`; the plate gives **`et 24.
  seqq.`** A `1`/`4` fix, and note that a true `21` and a true `24` stand five words apart in the same
  note, which is what makes the second one readable.
- **p. 481 n. 1** — the raw gives `in Hexaem. collat. 11. n. 23`; the plate gives **`collat. 14.
  n. 23`**, read at 3×. ⭐ This one is confirmed independently and decisively: **`bon-hex-c14`'s ¶ 23
  is the Samson paragraph** (*per Samsonem, qui quasi in omnibus refertur ad Christum*), and
  `bon-hex-c11` ¶ 23 is about the generation of species in air — so the note's own subject, the
  sevenfold grace figured in Samson's hair, settles the numeral against the raw. The companion
  reference in the same note, `supra pag. 459, nota 9`, points back into `bon-don-c1`, whose p. 459
  n. 9 is the Dalila-and-the-seven-locks note; the pair is coherent only on `14`.
⚠ The seven internal cross-references — p. 479 n. 5 (`supra pag. 435, nota 1`); p. 480 n. 4
(`in Hexaëm. collat. 17. n. 19`), n. 5 (`in Hexaëm. collat. 21. n. 16. et 24.`); p. 481 n. 1
(`supra pag. 459, nota 9`; `in Hexaëm. collat. 14. n. 23`), n. 8 (`supra pag. 354, nota 4. et
pag. 355, nota 11`); p. 482 n. 2 (`tom. IV. pag. 979, nota 1`); p. 483 n. 2 (`supra pag. 418,
nota 1`) — belong to the Vol I cross-reference digit class: they are transcribed as printed and left
to `build-citations.py` to test, not adjusted. ⭐ p. 481 n. 1's `pag. 459` points back into
`bon-don-c1`, a self-contained test of the resolver across a chunk boundary within this work.

**`Libr. <roman>. <ch>, <v>` — the genre trait fired three more times, and a cousin shape twice.**
p. 480 n. 2 is `Libr. I. 3, 19.` (I Maccabees 3:19, the body naming its book aloud: *unde in libro
Machabaeorum*), p. 482 n. 5 is `Libr. III. 1, 42.` (III Kings 1:42, the body again naming it: *in
libro Regum*), and p. 482 n. 10 is `Libr. II. 6, 26. seqq.` (II Maccabees 6:26, *in libro
Machabaeorum*). **Eight attestations now stand** across c2, c3, c4 and c5, which puts the shape
beyond doubt as a trait of the reportatio. ⭐ Note that p. 482 n. 10 and `bon-don-c4`'s p. 478 n. 6
(`Libr. II. 6, 30.`) cite the *same* Eleazar passage from two different collationes, so the
resolver's handling of the shape can be checked against itself across chunks. **A cousin shape also
fires twice** — p. 481 n. 3 `Epist. I. Ioan. 2, 16.` (where the book *is* named and the barrier
should not fire) and p. 482 n. 6 `Epist. I. 2, 14.` (where only the epistle's number is given, the
body having named John aloud). The second is the `Libr.` mechanism wearing a different opener, and it
is exposed to the same silent-`ibid.` failure the barrier was written to stop; it is transcribed as
printed.

**Transmitted readings kept as printed, not normalised.** ¶ 13's division prints *ad prosternendum
aëreas potestates* and *ad perferendum mundiales tribulationes,* while both the Summarium and the
headings of ¶¶ 14 and 15 print *prosternendas* and *perferendas.* Quaracchi's own inconsistency
within a single leaf is kept in all four places and the English follows each. ¶ 2 prints
*spiritualis fortitudinis roboratione* in the division and ¶ 3 *spiritualis fortitudinis robore* in
its explanation; both stand. ¶ 8's `oblectamenta` is the edition's form and is not normalised to
*oblectamenta sensuum* elsewhere in the corpus.

**⭐ Register note on *fortitudo*, and it is deliberate.** This collatio is about the gift of
*fortitudo,* and the word carries the argument in every one of its fifteen paragraphs — the gift, the
divine attribute, the quality of Samson's hair, and the Douay's word in a dozen quoted verses are all
one Latin word, and ¶¶ 3–15 turn on their being one word. *Fortitudo* is therefore rendered
**fortitude** throughout, in the body and inside the scriptural quotations alike, even where the
Douay-Rheims has "strength" (Prov. 31:25, Isai. 12:2, Isai. 40:29, Ps. 17:2), so that the English
argument has the same single visible root the Latin does. *Fortis* and its comparatives keep their
ordinary English ("strong", "valiant", "the valiant woman"), since Quaracchi's own quotations vary
there and no argument turns on it. **This is the same reasoning c3 gave for rendering *pietas* as
piety, and it is the second gift-name to need it** — which strengthens the case for settling the
whole question one way at the c9 close rather than chunk by chunk.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 479 — Introductio · Virgo commendatur a tribus · Nota · Primo, a fortitudine.
p. 480 — Numerus 60 · Fortitudo est Dei donum · Divisio argumenti · Pars I. De hoc dono ex parte
dantis sub triplici ratione · Est a Deo protegente · A Deo redimente · A Deo inhabitante · Figura
huius.
p. 481 — Explicatur · Oblectamenta quatuor · Epilogus · Pars II. De dispositione ex parte
suscipientis · Est triplex · Prima · Explicatio huius loci · Secunda · Tertia.
p. 482 — Notandum · Pars III. De fine triplici ex parte operis consequentis · Primo · Simile ·
Secundo · Tertio.
p. 483 — Monitio · Epilogus.
⚠ The raw places p. 480's marginal block ahead of the leaf's body text and in the wrong order; the
list above is read off the plate in body order, and the raw's ordering was not used.

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