title: Coll. 18

title_alt: De tertia visione tractatio sexta, quae agit de theoriis Scripturae significatis per fructus, et quidem quatenus reficiunt affectum

title_alt: On the third vision: the sixth treatment, which treats of the contemplations of Scripture signified through the fruits, and indeed in so far as they refresh the affection

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 XVIII.
#### *De tertia visione tractatio sexta, quae agit de theoriis Scripturae significatis per* fructus, *et quidem quatenus reficiunt affectum.*

### Summarium

*Introductio et repetitio. Illustratio intellectus per has theorias facta ordinatur ad aliud, scilicet ad refectionem affectus, 1. — Melius hic ordinantur quatuor ultimi modi illustrationis, quam ordinati sunt in praecedente collatione, 2. — Repetitur monitio contra periculum profanae scientiae, 3. — Ubertas refectionum spiritualium in Scriptura; sed transire debent in affectum, 4. — Pars I. In genere de triplici fructu ex duodecim considerationibus praecedentis collationis quoad affectum colligendo. Hi oriuntur a Christo. Ex primis quatuor oritur fructus gratiae; ex mediis quatuor fructus iustitiae, ex ultimis fructus sapientiae, 5. — De his loquitur Scriptura, 6. 7. 8. — Omnes hi fructus sunt a Christo et ducunt ad Christum. Probatur quoad singulos, 9-12. — Pars II. De istis tribus fructibus eorumque quadruplici actu in specie et de duodecim fructibus spiritus. Primo, de fructu gratiae et quadruplici eius actu secundum Scripturam, 13. — Ad primum actum, scil. gratiam stabilientem per fidem, disponitur anima per Scripturae spectacula; item ad secundum, scil. gratiam per amorem sanctificantem, per exempla Sanctorum, 14. — Item, ad gratiam per spem sublevantem, per promissiones; item, ad gratiam per timorem inclinantem, per tormenta infernalia, 15. — Secundo, de fructu iustitiae et quadruplici eius actu, scilicet facere bona, fugere mala, formidare prospera, ferre adversa, 16. — Hi oriuntur ex quatuor mediis considerationibus, 17. — Primus actus, scil. facere bona, fit per directionem praeceptorum, 18. — Secundus, fugere mala, fit per iudicia districta, 19. — Tertius, formidare prospera, per severa solatia; quartus, ferre adversa, per dulcia flagella, 20. — Tertio, de fructu sapientiae et quadruplici eius actu; est enim sapientia confortans, colluctans, contemplans, collaudans, 21. — Hi oriuntur ex quatuor ultimis considerationibus; hoc docetur de primo actu confortante, 22. — De secundo actu colluctante, 23. — De tertio, contemplante, 24. — De quarto, collaudante. Hinc ascendendo sunt duodecim fructus, ordinati ad caritatem, ad quam tota Scriptura intendit, 25. — Similiter descendendo fluunt a caritate duodecim fructus spiritus, relati ab Apostolo Paulo, 26. — Sufficientia duodecim fructuum secundum quatuor ex caritate diligenda: tres sunt, quatenus quis fruitur Deo, 27. — Tres, in fruendo propria anima, 28. — Tres, in fruendo proximo, 29. — Tres, in fruendo corpore in Deo, 30. — De his duodecim loquitur Scriptura, 31. — Epilogus, 32.*

1. *Protulit terra herbam virentem*[^p414-4] etc. Dictum est supra, quod istae theoriae reducuntur ad considerationem duplicem: ad considerationem *succedentium* temporum et sibi mutuo *correspondentium* in gubernatione mundi; et sic intelliguntur per *semina.* Consistunt etiam circa considerationem *salutarium circumspectionum* vel refectionum, quibus anima reficitur, et sic intelliguntur per *fructus;* et sic iste fructus est *decorus,* secundum quod ipso reficitur *intellectus;* et est *sapidus,* secundum quod ipso reficitur *affectus.* Sed haec refectio adhuc ad aliud ordinatur. — Dictum est autem, quomodo intellectus

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illustratur per has theorias, ut ultra procedatur ad degustandum eius fructum; et hoc necesse est. « Qui enim ad hoc tantum laborat, ut sciat, quid et quomodo loquatur; interius vacuus remanet, ut dicit Gregorius[^p415-1], ab interna devotione »; quia, secundum Apostolum, factus est *velut aes sonans aut cymbalum tinniens.*

2. Illustratur ergo intellectus duodecim modis, ut dictum est[^p415-2]; sed in quatuor modis ultimis melius dicetur, quam diceretur prius, ita ut id quod ponebatur in undecimo loco, ponatur in duodecimo. Illa ergo ultima, quibus utitur Scriptura, et illustratur anima, sunt quatuor, scilicet *civium praesidia,* qui sunt spiritus hierarchici, e directo; item, *hostium certamina,* ex obliquo, ut patet de tribus hostibus; *gratiarum dona,* e vicino; *figurarum signa,* e longinquo. Haec est illustratio *ultima,* quia in hanc ultimam praecedentes intrant; ad quam concurrunt *formae caelestes, elementares, meteoricae, minerales; naturae germinum, natatilium, volatilium, gressibilium; humana membra, humanae vires, humana facta, humanae artes,* ex quibus omnibus anima assurgit in laudem Dei. Et iste actus est *affectus,* qui habet rectificare intellectum.

3. Verum est, quod circa ista incidit periculum *ligni scientiae boni et mali,* ut, dimisso *ligno vitae*[^p415-3], scilicet suavitate affectus, anima evagetur circa scientias alias et in tantum elongetur, ut non redire possit et excludatur a deliciis paradisi et non gustet de igno vitae. *Edere* de ligno vitae his illustrationibus est *refici,* ut homo nihil quaerat nisi intellectum *veritatis,* affectum *pietatis,* delectationem *suavitatis* sive solatium contemplationis. Sed quando homo horum obliviscitur et delectatur in studio curiositatis, vult scire tantum; et ex hoc nascitur *supercilium vanitatis,* cum alios despicit; ex quo sequitur *litigium contentionis,* quia reputat se despectum, quando quis respondet ei; et semper paratus est contra illos qui resistunt ei. Et per hoc aufertur homini vera vita; sicut Adam, vel potius mulier, quae curiosa fuit et voluit esse sicut Deus[^p415-4]; et ideo *consuerunt sibi perizomata* et refuderunt culpam in alium, ut Adam in Deum, quia uxorem talem dederat sibi, mulier autem in serpentem. Debent ergo istae illustrationes intrare in affectum, ut intellectus rectificetur.

4. In hoc horto multa deambulatio est, quia, si non placet stare in primo, vade ad secundum, et sic de aliis. Et sic homo *stipatus est malis;* unde in Cantico[^p415-5]: *Fulcite me floribus, stipate me malis;* et in Psalmo: *Scuto circumdabit te veritas eius.* Sicut ergo intellectus ordinatur ad affectum, et fides est via ad caritatem; sic istae illustrationes transire debent in affectum, ut intellectus speculativus fiat practicus.

5. Oritur autem ex his duodecim triplex fructus: ex primis quatuor oritur fructus *gratiae,* ex mediis fructus *iustitiae,* ex ultimis fructus *sapientiae.* De his fructibus in Deuteronomio[^p415-6]: *De benedictione Domini terra eius,* dicitur de Ioseph, *de pomis caeli et rore, atque abysso subiacente; de pomis fructuum solis et lunae, de vertice antiquorum montium, de pomis collium aeternorum et de frugibus terrae et de plenitudine eius.* Tangit istum triplicem fructum sive istas illustrationes, secundum quod generant *poma refectiva,* secundum quod iste triplex fructus est a Christo; unde in Cantico: *Sicut malus inter ligna silvarum, sic dilectus meus inter filios. Sub umbra illius quem desiderabam, sedi, et fructus eius dulcis gutturi meo.*

6. De fructu igitur *gratiae* scriptum est in Psalmo[^p415-7]: *Dominus dabit benignitatem, et terra nostra dabit fructum suum;* de fructu *iustitiae* in Cantico, de fructu *sapientiae* in Proverbiis: *Primi et purissimi fructus eius.* Isti ergo fructus oriuntur a Christo, a Ioseph benedicto, qui producit poma *de caelo et rore, atque abysso subiacente,* scilicet charismata gratiarum per modum *roris* in corda humilia.

7. Per *poma solis et lunae* et *verticem montium* intelligitur exercitium perfectae *iustitiae,* quae est in hoc, quod homo se exerceat ad mandata Dei implenda, secundum statum *subiectionis, praelationis, contemplationis.* — *De pomis solis* intelligitur quantum ad merita *iustitiae praesidentis; de pomis lunae,* quantum ad meritum *iustitiae subiacentis; de pomis et vertice montium,* per hoc intelligitur *sublimitas apostolicorum virorum,* qui tenent vitam, quam Deus dedit in paradiso. Si enim homo non peccasset, nulla fuisset agrorum divisio, sed omnia communia.

8. Per *poma collium aeternorum* intelligitur *sapientia* vel fructus sapientiae, quae est in contemplatione aeternarum rationum et in consideratione caelestium spirituum sublimatorum; Psalmus[^p415-8]: *Illuminans tu mirabiliter a montibus aeternis, turbati sunt omnes insipientes corde* etc. — *De frugibus terrae,* quantum ad considerationem divinarum con-

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descensionum in ordinibus Ecclesiarum. — *De plenitudine eius,* quantum ad coniunctionem utriusque Ecclesiae *militantis* et *triumphantis,* quomodo Dominus *posuit finem eius pacem*[^p416-1], scilicet, ut declarabit, sicut *flumen* pacem.

9. Sic igitur iste fructus est a Christo tripliciter, quia *Iesus Christus est Filius Dei:* quia *Iesus,* ab ipso fructus *gratiae;* quia *Christus,* fructus *iustitiae;* quia *Filius Dei,* fructus *sapientiae.* Omnes enim considerationes et *a Christo* sunt et *ad Christum* reducunt. — Si consideras *interna spectacula luminum,* ad Christum te reducunt. — Si venis ad *exempla,* summum exemplar omnium virtutum in Christo est. Si *patientiam* consideras Iob, maior est Christi patientia; *patientiam Iob audistis et finem Domini vidistis,* dicit ille[^p416-2]. Stellae enim nihil sunt in comparatione solis. — Si venis ad *praemia aeterna,* haec non habebimus nisi per Christum; in Ioanne: *Haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum.* — Si ad *tormenta perpetua;* nisi manus Christi te teneat, non liberaberis. Puer enim, si timet cadere in praecipitium, optime se tenet ad matrem; nisi enim per sanguinem Christi liberatus fueris, non poteris salvari.

10. Si consideras *praecepta; hoc est praeceptum meum, ut diligatis invicem*[^p416-3]. — Si de *iudicio;* Christus iudicare habet; et hunc debemus libenter velle habere iudicem, quia nos diligit; unde debemus sibi dicere: Domine, debes nos iudicare; sed fac, ut sanguis tuus satisfaciat pro nobis.

11. Si consideras *solatia severa,* in Christo non videntur per illum modum, sicut in aliis, sed per alium; quia sibi nunquam periculosa fuerunt, nec temporalia solatia habuit. — Miscuit enim cum solatiis amaritudinem, cum fruitione *poenam;* anima enim eius, quae semper unita est Divinitati, summe delectabatur; et tamen ipse miscuit amaritudinem, paupertatem, crucem, et e converso miscuit solatia in flagellis, in quibus summe delectabatur. Unde exemplo Christi in consolatione iungendus est timor, et in tristitia iungendum est solatium, exemplo etiam beati Francisci[^p416-4], qui, quando ei offerebatur honor, dicebat socio suo, quod ibi nihil erant lucrati; sed quando recipiebant vituperia, tunc lucrabantur.

12. Si consideras e directo ad *civium praesidia,* hierarcha principalis Christus est. — Si de *pugna;* etsi Angeli et Sancti iuvant — Psalmus[^p416-5]: *Levavi oculos meos in montes, unde veniet auxilium mihi* — principalis tamen pugnator Christus est; unde in Psalmo: *Providebam Dominum in conspectu meo semper, quoniam a dextris est mihi, ne commovear;* item, in Actibus: *Video caelos apertos et Filium hominis stantem a dextris Dei.* — Si *gratiam* consideras, *haec omnia* veniunt de *sede Dei et Agni. Vidi,* inquit Ioannes[^p416-6], *fluvium procedentem de sede Dei et Agni.* — Si consideras *figurarum signa,* omnia referuntur ad Christum et sunt obscura, nisi per Christum solvantur signacula. — Unde omnes considerationes remittunt ad Christum.

13. A Christo ergo est fructus *gratiae.* Est autem quadruplex fructus *gratiae: stabilire* animam per fidem, *sanctificare* per divinum amorem, *sursum ferre* per spem, *inclinare* per divinum timorem. — De primo Apostolus[^p416-7]: *Optimum est gratia stabilire cor, non escis.* Iudaei stabiliebant se super escas. — De secundo Petrus: *Propter quod, succincti lumbos mentis vestrae, sobrii, perfecte sperate in eam quae offertur vobis gratiam, in revelationem Iesu Christi.* Sanctificatio enim est in eo, quod virtutes, quae sunt lumbi mentis, transferuntur in Deum. — De tertio ad Titum[^p416-8]: *Iustificati gratia ipsius, heredes sumus secundum spem vitae aeternae.* Et prima Petri: *Benedictus Deus et Pater Domini nostri Iesu Christi, qui secundum magnam misericordiam suam regeneravit nos in spem vivam.* — De quarto Ecclesiasticus: *Quanto maior es, humilia te in omnibus.*

14. Per *luminum spectacula* disponitur anima ad *primum* actum gratiae. Quanto enim plus intelligitur Scriptura, tanto augetur fides; et sic est una refectio *affectus.* — *Sanctorum exempla* disponunt ad *sanctificationem* animae, ad *secundum* actum gratiae. Inter omnia, quae de Ioseph leguntur, placet illud, quod sic fidelitatem servavit domino suo; cum tamen domina sua pulcherrima erat et comminabatur sibi[^p416-9]. David similiter, cum multa fecerit, quae movent ad imitationem, illud potissime placet, quod cum Saul posset interficere, noluit; qui tamen,

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ut dicit Augustinus, nec Deum nec hominem timebat: hominem non, quia sopor irruerat in omnes; Deum non, quia ille reprobatus erat, et David secundum veritatem rex erat, et tamen ex caritate dimisit. Et similiter in omnibus Patribus fuit haec *caritas;* qui tamen, si aliquando ceciderunt, poenituerunt. Unde si displicet tibi casus David, placeat tibi eius poenitentia, ut dicit Hieronymus[^p417-1], et habes in hoc, ut de casu suo nullus desperet, et de statu suo nullus praesumat.

15. Gratia autem *sursum agens* habetur per *spem.* Psalmus[^p417-2]: *Quid enim mihi est in caelo, et a te quid volui super terram? Deus cordis mei, et pars mea Deus in aeternum,* et alibi: *Dixi: tu es spes mea, portio mea in terra viventium,* ut totum reservetur in illam patriam. Ideo quod *momentaneum est et leve tribulationis nostrae aeternum gloriae pondus operatur.* Dominus enim delectationes habet in dextera; Psalmus: *Delectationes in dextera tua usque in finem;* in sinistra habet divitias et glorias et consolationes temporales. Debemus autem adhaerere dexterae; Psalmus: *Me suscepit dextera tua,* Domine. Ergo *praemia* disponunt ad tertium actum gratiae. — Similiter gratiam *inclinantem* facit habere quarta consideratio, scilicet *tormentorum infernalium*[^p417-3].

16. Similiter *iustitiae* quatuor actus sunt: *facere bona, fugere mala, formidare prospera, ferre adversa.* — De primis duobus Psalmus[^p417-4]: *Declina a malo et fac bonum. Oculi Domini super iustos;* et: *Vultus autem Domini super facientes mala.* — De tertio: *Beatus homo, qui semper est pavidus* in prosperitatibus. Unde iustus deprecatur, ne ruat, et si corruat, ut resurgat; quia *septies cadet iustus et resurget.* — De quarto in Proverbiis[^p417-5]: *Iustus quasi leo confidens absque terrore erit.* Et: *Beati, qui persecutionem patiuntur propter iustitiam.* Et: *Pro iustitia agonizare pro anima tua, et usque ad mortem certa pro iustitia.*

17. Isti fructus oriuntur ex quatuor mediis considerationibus, scilicet *antrorsum, retrorsum, dextrorsum, sinistrorsum,* ut, secundum Dionysium[^p417-6], anima moveatur *circulariter, recte et circumflexe.* Et dicit Richardus, quod quaedam aves sursum volant, quaedam deorsum, quaedam circulariter, quaedam ante etc. Sic anima per istas considerationes.

18. Ex prima consideratione habetur primus actus, scilicet *facere bonum,* per directionem praeceptorum; *si vis ad vitam ingredi, serva mandata*[^p417-7]. Consideratio enim mandatorum Dei facit facere bonum. Praeceptum Domini rectum est in se; iustitia enim nihil aliud est, quam rectitudo; rectitudo autem per se est in lege, per participationem in servante. Oportet ergo praecepta divina *considerare, acceptare, amare;* si sic fecissent Adam et Eva, non cecidissent; et sic transformaris per amorem.

19. Ex secunda consideratione oritur fructus iustitiae, scilicet *fugere mala,* scilicet per *iudicia districta;* Ecclesiasticus[^p417-8]: *Ne semines mala in sulcis iniustitiae, et non metes ea in septuplum.* Nullus enim vult metere zizaniam vel lolium, quia, ut dicitur in Deuteronomio, *iuxta modum culpae erit et plagarum modus.* Consideratio igitur *iudiciorum* facit fugere mala.

20. Ex tertia consideratione, scilicet per *severe solatia,* oritur fructus iustitiae, scilicet *formidare prospera.* Oblatis enim honoribus, fugit homo, quia timet in culpam incidere, quia in quolibet grano est vermis: in grano honoris, *elatio;* in grano divitiarum, *avaritia;* in grano deliciarum, *concupiscentia.* Fructus enim quidam sunt, qui statim incipiunt verminari, ut cerasa in Italia. Quidam sunt, qui apparent optimi, et tamen vermis est intus. — Econtra, per *dulcia flagella* ostenditur fructus iustitiae quartus, scilicet patienter *ferre adversa;* vide Paulum, Laurentium.

21. Similiter *sapientiae fructus* ex quatuor ultimis antithetis nascitur. Huius sunt quatuor actus: sapientia enim est *confortans, colluctans, contemplans, collaudans.* — *Confortans* in bono; Ecclesiastes[^p417-9]: *Sapientia confortabit sapientem super decem principes civitatis.* — Est etiam *colluctans* contra malum; unde Ecclesiastes: *Melior est sapientia quam arma bellica;* et in Sapientia: *Certamen forte*

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*dedit illi, ut vinceret et sciret, quoniam omnium potentior est sapientia.* — Est etiam *contemplans* summum bonum; in Sapientia: *Est enim haec speciosior sole.* Facit enim animam gustare et uniri. — Est etiam *collaudans* ex omnibus Deum. Hic fructus est coniunctus *gloriae;* hoc opus, hoc munus, hic fructus: *videbimus, amabimus, laudabimus*[^p418-1].

22. Hi quatuor fructus per ordinem oriuntur. Consideratio e *directo* per *civium praesidia* disponit ad primum actum sapientiae, in *acie terribili, ordinata* et in *choris castrorum*[^p418-2].

23. Secundo, per *hostium certamina ex adverso* oritur secundus fructus, scilicet *colluctari* contra hostes; quia homo, quando habet hostes, tunc valde sagaciter se gerit, et imminens bellum facit hominem sagacem, fortem et sapientem; sicut inclusi multas inveniunt vias ad evadendum; unde tentatio imminens quasi ex obliquo fortiorem reddit, sicut radius veniens super corpus opacum, densum, solidum, postea reflexus, maius lumen et calorem generat, ut patet in speculo ferreo. Similiter magis castus quis efficitur, cum inimicus fortiter vult trahere ad luxuriam. — Sicut enim dixit, mulier habebat daemonem, qui in illa loquebatur et dixit, quod Franciscus magnum malum eis faciebat, et quod bene erant contra ipsum congregati quinque millia ad ipsum deiiciendum; et frater, qui audivit, dixit beato Francisco; tunc ipse surrexit et dixit, quod modo fortior esset[^p418-3].

24. Tertius fructus sapientiae est *contemplari* summum bonum, quod oritur ex consideratione *e vicino* per *gratiarum dona.* Tanta enim posset esse gratia, quod existens hic esset quasi in paradiso. Videret enim in intimis suis, sicut beatus Paulus, qui dicit[^p418-4]: *Sapientiam loquimur inter perfectos;* et post: *Nobis autem revelavit Deus per Spiritum sanctum. Sicut enim nemo scit quae sunt hominis, nisi spiritus, qui in illo est; ita et quae Dei sunt* nescimus, nisi Spiritus Dei intret in nos.

25. Ex quarto, scilicet *e longinquo,* nobis innascitur *collaudatio* Dei in omnibus. Omnes enim creaturae effantur Deum. Quid ego faciam? Cantabo cum omnibus. Grossa chorda in cithara per se non bene sonat, sed cum aliis est consonantia. Figurarum signa ab omnibus creaturis accipiuntur in Scriptura ad laudandum Deum, ut patet in Psalmo[^p418-5]: *Laudate Dominum de caelis;* et in: *Benedicite omnia opera Domini Domino,* a summo usque deorsum; sic homo Deum videns in omnibus, Deum gustans in omnibus tribus viribus suis. Psalmus: *Iucundum sit ei eloquium meum, ego vero delectabor in Domino;* et alibi: *Delectasti me, Domine, in factura tua;* et: *Magnificabo eum in laude.* Sic in omnibus habet gustum et refectionem intellectus et affectus. — Ex his omnibus fructibus surgunt fructus amoris et *caritatis,* quae intenditur in omnibus. Omnis enim Scriptura ordinatur ad caritatem. Hi duodecim fructus ordinate *ascendunt* ad caritatem.

26. *Descendendo* autem a caritate fluunt charismata duodecim, quae sunt *fructus,* quos ponit Apostolus ad Galatas quinto[^p418-6]: *Fructus autem spiritus est caritas, gaudium, pax, patientia, longanimitas, bonitas, benignitas, mansuetudo, fides, modestia, continentia, castitas. Gratia* enim et *iustitia* et *sapientia* non possunt esse sine caritate[^p418-7]. Nam *fructus* dicitur a *frui;* « *frui* autem est inhaerere alicui rei propter se ipsam ». Unde nec iustitia nec miracula nec scire mysteria sine caritate prosunt. Et hoc sentiunt omnes doctores et Sancti. Sic ecce, quod una vetula, quae habet modicum hortum, quia solam caritatem habet, meliorem fructum habet quam unus magnus magister, qui habet maximum hortum et scit mysteria et naturas rerum.

27. *Sufficientia* autem horum duodecim fructuum sumitur per hunc modum. Secundum Augustinum, filium Pauli[^p418-8], quatuor sunt diligenda ex caritate, quibus fruimur: *Deo, me ipso* in Deo, *proximo* in Deo, *corpore meo* in Deo. — Deo autem fruor, quando summe in Deo *conquiesco, delector, unior: conquiesco* per *amorem, delector* per *gaudium, unior* per *pacem.* Et haec tria ordinata sunt; quia, ubi est *pax,* necesse est, ut sit *gaudium;* et ubi *gaudium,* necesse est, ut sit *quies.*

28. Secundo, fruor *me ipso* in Deo. *Anima* autem mea fruor, quando illam possideo; quia, si transit res in possessionem alterius, fructum non habeo. Tunc autem possideo, quando patienter possum *ferre adversa; in patientia vestra possidebitis animas vestras*[^p418-9]; patienter autem ferre adversa non debet

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esse a *casu,* vel *fortuna,* sed *intuitu mercedis;* et hoc est *exspectare mercedem;* tertium est *condonare iniurianti* offensam. Et haec tria sunt per *patientiam, longanimitatem, bonitatem. Patientia* est adversa tolerando; *longanimitas,* exspectando mercedem ex omnibus tribulationibus; *bonitas,* liberaliter condonando. Unde si caritas *patiens, longanimis, bona;* tunc *inundationes maris quasi lac sugit*[^p419-1], sicut Laurentius carbonibus quasi floribus laetabatur. Hi fructus sunt in spiritu, non in carne. Unde Iacobus: *Omne gaudium existimate, fratres mei, cum in tentationes varias incideritis.*

29. Tertio, *proximo* fruimur in Deo, quando habemus caritatem ad proximum; et hoc tripliciter: *benigne* in corde vel animo; *mansuete* in contubernio; *fideliter* in verbo vel signo. Cor *benignum* habeo, quando quidquid boni habet proximus in meum bonum refundo. Similiter *mansuetudo* est, quae hominem facit gregalem[^p419-2] et socialem. Aliqui homines sunt valde boni, et tamen sunt ita duri in signis, quod homo non audet eis appropinquare; sed quando homo familiarem se reddit, tunc est *mansuetus.* Similiter *fidelitas* multum facit amabilem; et haec facit confidere de homine magis in verbo quam in corde, quia affectus est variabilis.

30. Quarto, fruor *corpore meo* in Deo, quando mundum servo corpus meum, et hoc, quando servatur *modestia* in gustu, *continentia* in tactu, *castitas* in omnibus sensibus. In gustu principaliter notatur modestia. *Corpora* luxuriosorum, gulosorum, incontinentium non *sunt in pace sepulta*[^p419-3].

31. Sic ergo *descendendo,* ex caritate, quae est *unguentum fluens a capite ad barbam usque ad oram vestimenti*[^p419-4], est fruitio *Dei, mei, proximi, corporis.* Sicut ergo sunt duodecim fructus ex duodecim illustrationibus *ascendendo* ad caritatem, sic sunt duodecim fructus *descendendo.* Et hoc est illud quod in Apocalypsi dicitur, *ex utraque parte fluminis* esse *lignum vitae, afferens fructus duodecim per duodecim menses:* ab una parte fluminis fructus *intellectuales,* ab altera *affectuales;* vel ab una parte fructus *ascendentes,* ab altera *descendentes.*

32. Iste ergo est fructus Scripturarum, scilicet caritas. Propter hanc sunt *mysteria, intelligentiae, theoriae.* Unde in fine Apocalypsis[^p419-5]: *Beati, qui lavant vestimenta sua, ut intrent per portam civitatis.* — Et dicebat: Imaginor illas duodecim illustrationes primas sive ascendentes, quae fluunt a Deo et ad Deum terminantur et currunt per totam Scripturam; imaginor sicut duodecim circulos, ut in quemcumque anima intret, inveniat silvam et arborum amoenitatem ac fructuum ubertatem.

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english:
### COLLATION XVIII.
#### *On the third vision: the sixth treatment, which treats of the contemplations of Scripture signified through the* fruits, *and indeed in so far as they refresh the affection.*

### Summarium

*Introduction and recapitulation. The illumination of the understanding effected through these contemplations is ordered to something further, namely to the refreshment of the affection, 1. — The four last modes of illumination are better ordered here than they were ordered in the preceding collation, 2. — The warning against the danger of profane learning is repeated, 3. — The abundance of spiritual refreshments in Scripture; but they must pass over into the affection, 4. — Part I. In general, on the threefold fruit to be gathered, as regards the affection, from the twelve considerations of the preceding collation. These arise from Christ. From the first four arises the fruit of grace; from the middle four the fruit of justice, from the last the fruit of wisdom, 5. — Of these Scripture speaks, 6. 7. 8. — All these fruits are from Christ and lead to Christ. This is proved as to each one, 9-12. — Part II. On these three fruits and their fourfold act in particular, and on the twelve fruits of the spirit. First, on the fruit of grace and its fourfold act according to Scripture, 13. — To the first act, namely the grace that steadies through faith, the soul is disposed through the sights of Scripture; likewise to the second, namely the grace that sanctifies through love, through the examples of the Saints, 14. — Likewise, to the grace that lifts up through hope, through the promises; likewise, to the grace that inclines through fear, through the torments of hell, 15. — Second, on the fruit of justice and its fourfold act, namely to do good things, to flee evil things, to dread prosperity, to bear adversity, 16. — These arise from the four middle considerations, 17. — The first act, namely to do good things, comes about through the direction of the precepts, 18. — The second, to flee evil things, comes about through the strict judgments, 19. — The third, to dread prosperity, through the severe consolations; the fourth, to bear adversity, through the kindly scourgings, 20. — Third, on the fruit of wisdom and its fourfold act; for wisdom is strengthening, wrestling, contemplating, praising, 21. — These arise from the four last considerations; this is taught of the first act, the strengthening one, 22. — On the second act, the wrestling one, 23. — On the third, the contemplating one, 24. — On the fourth, the praising one. Hence, ascending, there are twelve fruits, ordered to charity, to which the whole of Scripture tends, 25. — Likewise, descending, there flow from charity the twelve fruits of the spirit, reported by the Apostle Paul, 26. — The sufficiency of the twelve fruits according to the four things to be loved out of charity: three there are, in so far as one enjoys God, 27. — Three, in enjoying one's own soul, 28. — Three, in enjoying one's neighbour, 29. — Three, in enjoying one's body in God, 30. — Of these twelve Scripture speaks, 31. — Epilogue, 32.*

1. *The earth brought forth the green herb*[^p414-4] and so on. It has been said above that these contemplations are reduced to a twofold consideration: to the consideration of the times *succeeding* one another and *corresponding* to one another in the government of the world; and so they are understood through the *seeds.* They consist also in the consideration of the *salutary circumspections* or refreshments, by which the soul is refreshed, and so they are understood through the *fruits;* and so this fruit is *comely,* according as the *understanding* is refreshed by it; and it is *savoury,* according as the *affection* is refreshed by it. But this refreshment is ordered to something further still. — Now it has been said how the understanding

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is illumined through these contemplations, so that one may go on further to taste its fruit; and this is necessary. « For he who labours only for this, that he may know what and how he is to speak, remains empty within, as Gregory says[^p415-1], of inward devotion »; because, according to the Apostle, he has become *as sounding brass or a tinkling cymbal.*

2. The understanding, then, is illumined in twelve modes, as has been said[^p415-2]; but in the four last modes it will be better stated than it was stated before, so that what was put in the eleventh place is put in the twelfth. Those last ones, then, which Scripture uses, and by which the soul is illumined, are four, namely *the defences of the citizens,* who are the hierarchic spirits, from straight ahead; likewise, *the combats of the enemies,* from the oblique, as is clear in the case of the three enemies; *the gifts of graces,* from near at hand; *the signs of the figures,* from afar. This is the *last* illumination, because into this last one the preceding ones enter; to which there concur *the celestial forms, the elemental, the meteoric, the mineral; the natures of things that sprout, of things that swim, of things that fly, of things that walk; human members, human powers, human deeds, human arts,* from all of which the soul rises up into the praise of God. And this act is *affection,* whose office it is to set the understanding right.

3. It is true that in these matters there falls the danger of *the tree of the knowledge of good and evil,* so that, the *tree of life*[^p415-3] being let go — that is, the sweetness of the affection — the soul wanders off among other sciences and is drawn away so far that it cannot return, and is shut out from the delights of paradise and does not taste of the tree of life. To *eat* of the tree of life is, by these illuminations, to be *refreshed,* so that a man may seek nothing but the understanding of *truth,* the affection of *piety,* the delight of *sweetness,* or the solace of contemplation. But when a man forgets these things and takes delight in the pursuit of curiosity, he wishes only to know; and from this is born *the haughtiness of vanity,* when he despises others; from which follows *the strife of contention,* because he reckons himself despised whenever anyone answers him; and he is always ready against those who resist him. And through this the true life is taken away from a man; as with Adam, or rather the woman, who was curious and wished to be as God[^p415-4]; and therefore *they sewed themselves aprons* and poured back the blame upon another, as Adam upon God, because he had given him such a wife, and the woman upon the serpent. These illuminations, then, ought to enter into the affection, so that the understanding may be set right.

4. In this garden there is much walking about, because, if it does not please you to stand at the first, go to the second, and so on with the rest. And thus a man *is compassed about with apples;* whence in the Canticle[^p415-5]: *Stay me up with flowers, compass me about with apples;* and in the Psalm: *His truth shall compass thee with a shield.* As, then, the understanding is ordered to the affection, and faith is the way to charity; so these illuminations ought to pass over into the affection, so that the speculative understanding may become practical.

5. Now from these twelve there arises a threefold fruit: from the first four arises the fruit of *grace,* from the middle ones the fruit of *justice,* from the last ones the fruit of *wisdom.* Of these fruits it is said in Deuteronomy[^p415-6]: *Of the blessing of the Lord be his land,* it is said of Joseph, *of the fruits of heaven, and of the dew, and of the deep that lieth beneath; of the fruits brought forth by the sun and by the moon, of the tops of the ancient mountains, of the fruits of the everlasting hills and of the fruits of the earth, and of the fulness thereof.* He touches upon that threefold fruit, or upon those illuminations, according as they generate *refreshing apples,* according as that threefold fruit is from Christ; whence in the Canticle: *As the apple tree among the trees of the woods, so is my beloved among the sons. I sat down under his shadow, whom I desired, and his fruit was sweet to my palate.*

6. Of the fruit of *grace,* therefore, it is written in the Psalm[^p415-7]: *The Lord will give goodness, and our earth shall yield her fruit;* of the fruit of *justice* in the Canticle, of the fruit of *wisdom* in Proverbs: *Her first and purest fruits.* These fruits, then, arise from Christ, from Joseph the blessed, who brings forth apples *of heaven, and of the dew, and of the deep that lieth beneath,* namely the charisms of graces after the manner of *dew* into humble hearts.

7. By *the fruits of the sun and of the moon* and *the top of the mountains* is understood the exercise of perfect *justice,* which consists in this, that a man should exercise himself in fulfilling the commandments of God, according to the state of *subjection, of prelacy, of contemplation.* — *Of the fruits of the sun* is understood what pertains to the merits of *the justice of him who presides; of the fruits of the moon,* what pertains to the merit of *the justice of him who is subject; of the fruits and the top of the mountains,* by this is understood *the sublimity of apostolic men,* who hold to the life which God gave in paradise. For if man had not sinned, there would have been no division of fields, but all things would have been in common.

8. By *the fruits of the everlasting hills* is understood *wisdom,* or the fruit of wisdom, which consists in the contemplation of the eternal reasons and in the consideration of the sublimated heavenly spirits; the Psalm[^p415-8]: *Thou enlightenest wonderfully from the everlasting hills; all the foolish of heart were troubled* and so on. — *Of the fruits of the earth,* as regards the consideration of the divine con-

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descensions in the orders of the Churches. — *Of the fulness thereof,* as regards the joining of both Churches, *militant* and *triumphant,* in the way that the Lord *hath placed peace for its bounds*[^p416-1], namely, as he will declare, peace like a *river.*

9. Thus, then, this fruit is from Christ in a threefold way, because *Jesus Christ is the Son of God:* because *Jesus,* from him the fruit of *grace;* because *Christ,* the fruit of *justice;* because *Son of God,* the fruit of *wisdom.* For all the considerations are both *from Christ* and lead back *to Christ.* — If you consider *the inner sights of the lights,* they lead you back to Christ. — If you come to *examples,* the highest exemplar of all the virtues is in Christ. If you consider the *patience* of Job, greater is the patience of Christ; *you have heard of the patience of Job, and you have seen the end of the Lord,* says that one[^p416-2]. For the stars are nothing in comparison with the sun. — If you come to *the eternal rewards,* we shall not have these except through Christ; in John: *This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent.* — If to *the everlasting torments;* unless the hand of Christ hold you, you will not be set free. For a boy, if he fears to fall over a precipice, holds fast to his mother as best he can; for unless you are set free by the blood of Christ, you will not be able to be saved.

10. If you consider *the precepts; this is my commandment, that you love one another*[^p416-3]. — If concerning *judgment;* Christ has to judge; and we ought willingly to wish to have him as judge, because he loves us; whence we ought to say to him: Lord, thou must judge us; but grant that thy blood may make satisfaction for us.

11. If you consider *the severe consolations,* they are not seen in Christ after that manner in which they are seen in others, but after another; because they were never dangerous to him, nor did he have temporal consolations. — For he mingled bitterness with consolations, *punishment* with fruition; for his soul, which was always united to the Godhead, was supremely delighted; and yet he himself mingled bitterness, poverty, the cross, and conversely mingled consolations amid scourgings, in which he was supremely delighted. Whence, after the example of Christ, fear is to be joined to consolation, and consolation is to be joined to sadness, after the example also of blessed Francis[^p416-4], who, when honour was offered him, used to say to his companion that in that place they had gained nothing; but when they received revilings, then they were gaining.

12. If you consider from straight ahead *the defences of the citizens,* the principal hierarch is Christ. — If concerning *the battle;* although the Angels and the Saints help — the Psalm[^p416-5]: *I have lifted up my eyes to the mountains, from whence help shall come to me* — yet the principal fighter is Christ; whence in the Psalm: *I set the Lord always in my sight, for he is at my right hand, that I be not moved;* likewise, in the Acts: *I see the heavens opened, and the Son of man standing on the right hand of God.* — If you consider *grace, all these things* come from *the throne of God and of the Lamb. I saw,* says John[^p416-6], *a river proceeding from the throne of God and of the Lamb.* — If you consider *the signs of the figures,* all things are referred to Christ and are obscure, unless the seals be loosed through Christ. — Whence all the considerations send us back to Christ.

13. From Christ, then, is the fruit of *grace.* Now the fruit of *grace* is fourfold: to *steady* the soul through faith, to *sanctify* it through divine love, to *bear it upward* through hope, to *incline* it through divine fear. — Of the first the Apostle[^p416-7]: *It is best to establish the heart with grace, not with meats.* The Jews used to establish themselves upon meats. — Of the second Peter: *Wherefore, having the loins of your mind girt up, being sober, hope perfectly for that grace which is offered you in the revelation of Jesus Christ.* For sanctification consists in this, that the virtues, which are the loins of the mind, are carried over into God. — Of the third, to Titus[^p416-8]: *Being justified by his grace, we are heirs according to the hope of life everlasting.* And the first of Peter: *Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope.* — Of the fourth Ecclesiasticus: *The greater thou art, the more humble thyself in all things.*

14. Through *the sights of the lights* the soul is disposed to the *first* act of grace. For the more Scripture is understood, the more faith is increased; and so there is one refreshment of the *affection.* — *The examples of the Saints* dispose to the *sanctification* of the soul, to the *second* act of grace. Among all the things that are read of Joseph, that one pleases, that he thus kept faith with his master; although his mistress was most beautiful and threatened him[^p416-9]. David likewise, though he did many things that move to imitation, that one pleases most of all, that when he could have killed Saul, he was unwilling; who nevertheless,

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as Augustine says, feared neither God nor man: not man, because sleep had fallen upon them all; not God, because that man was reprobate, and David according to truth was king, and yet out of charity he let him go. And likewise in all the Fathers there was this *charity;* who nevertheless, if at any time they fell, repented. Whence if David's fall displeases you, let his repentance please you, as Jerome says[^p417-1], and you have in this that no one may despair of his fall, and no one may presume upon his state.

15. Now grace *acting upward* is had through *hope.* The Psalm[^p417-2]: *For what have I in heaven, and besides thee what have I desired upon earth? Thou art the God of my heart, and the God that is my portion for ever,* and elsewhere: *I said: thou art my hope, my portion in the land of the living,* so that the whole may be reserved for that fatherland. Therefore *that which is at present momentary and light of our tribulation worketh an eternal weight of glory.* For the Lord has delights at his right hand; the Psalm: *At thy right hand are delights even to the end;* at his left hand he has riches and glories and temporal consolations. But we ought to cleave to the right hand; the Psalm: *Thy right hand hath received me,* Lord. Therefore *the rewards* dispose to the third act of grace. — Likewise the fourth consideration, namely of *the torments of hell*[^p417-3], causes one to have the grace that *inclines.*

16. Likewise there are four acts of *justice: to do good things, to flee evil things, to dread prosperity, to bear adversity.* — Of the first two the Psalm[^p417-4]: *Turn away from evil and do good. The eyes of the Lord are upon the just;* and: *But the countenance of the Lord is upon them that do evil things.* — Of the third: *Blessed is the man who is always fearful* in prosperity. Whence the just man prays that he may not fall, and that if he does fall, he may rise again; because *a just man shall fall seven times and shall rise again.* — Of the fourth, in Proverbs[^p417-5]: *The just, bold as a lion, shall be without dread.* And: *Blessed are they that suffer persecution for justice' sake.* And: *Strive for justice for thy soul, and even unto death fight for justice.*

17. These fruits arise from the four middle considerations, namely *forwards, backwards, to the right, to the left,* so that, according to Dionysius[^p417-6], the soul may be moved *circularly, straight, and obliquely.* And Richard says that certain birds fly upward, certain downward, certain circularly, certain forward, and so on. So the soul through these considerations.

18. From the first consideration is had the first act, namely *to do good,* through the direction of the precepts; *if thou wilt enter into life, keep the commandments*[^p417-7]. For the consideration of God's commandments makes a man do good. The precept of the Lord is right in itself; for justice is nothing else than rightness; and rightness is in the law of itself, and in the keeper of it by participation. It is needful, therefore, to *consider, to accept, to love* the divine precepts; if Adam and Eve had done so, they would not have fallen; and thus you are transformed through love.

19. From the second consideration arises the fruit of justice, namely *to flee evil things,* namely through *the strict judgments;* Ecclesiasticus[^p417-8]: *Sow not evils in the furrows of injustice, and thou shalt not reap them sevenfold.* For no one wishes to reap cockle or darnel, because, as it is said in Deuteronomy, *according to the measure of the fault shall the measure also of the stripes be.* The consideration, therefore, of *the judgments* makes a man flee evil things.

20. From the third consideration, namely through *the severe consolations,* arises the fruit of justice, namely *to dread prosperity.* For when honours are offered, a man flees, because he fears to fall into fault, because in every grain there is a worm: in the grain of honour, *elation;* in the grain of riches, *avarice;* in the grain of delights, *concupiscence.* For there are certain fruits that begin at once to breed worms, like cherries in Italy. There are certain ones that appear best, and yet the worm is within. — On the contrary, through *the kindly scourgings* is shown the fourth fruit of justice, namely patiently *to bear adversity;* see Paul, Lawrence.

21. Likewise *the fruit of wisdom* is born from the four last antitheses. Of this there are four acts: for wisdom is *strengthening, wrestling, contemplating, praising.* — *Strengthening* in good; Ecclesiastes[^p417-9]: *Wisdom hath strengthened the wise more than ten princes of the city.* — It is also *wrestling* against evil; whence Ecclesiastes: *Better is wisdom than weapons of war;* and in Wisdom: *She gave him a strong conflict,*

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*that he might overcome and know that wisdom is mightier than all.* — It is also *contemplating* the highest good; in Wisdom: *For she is more beautiful than the sun.* For it makes the soul taste and be united. — It is also *praising* God out of all things. This fruit is joined to *glory;* this is the work, this the office, this the fruit: *we shall see, we shall love, we shall praise*[^p418-1].

22. These four fruits arise in order. The consideration from *straight ahead,* through *the defences of the citizens,* disposes to the first act of wisdom, in an *army terrible, set in array,* and in *the companies of camps*[^p418-2].

23. Second, through *the combats of the enemies from the opposite side* arises the second fruit, namely *to wrestle* against the enemies; because a man, when he has enemies, then bears himself very shrewdly, and an imminent war makes a man shrewd, brave and wise; just as men shut in find many ways of escape; whence an imminent temptation, as it were from the oblique, makes one stronger, like a ray coming upon a body opaque, dense, solid, and afterwards reflected, which generates greater light and heat, as is clear in an iron mirror. Likewise a man is made more chaste when the enemy strives hard to draw him to lust. — For as he said, a woman had a demon, who spoke in her and said that Francis was doing them great harm, and that they had rightly gathered together against him five thousand to cast him down; and the brother who heard it told blessed Francis; then he himself rose up and said that he was now the stronger[^p418-3].

24. The third fruit of wisdom is *to contemplate* the highest good, which arises from the consideration *from near at hand* through *the gifts of graces.* For grace could be so great that a man existing here would be as it were in paradise. For he would see in his inmost parts, like blessed Paul, who says[^p418-4]: *We speak wisdom among the perfect;* and afterwards: *But to us God hath revealed it by his Spirit. For as no man knoweth the things of a man, but the spirit of a man that is in him; so the things also that are of God* we do not know, unless the Spirit of God enter into us.

25. From the fourth, namely *from afar,* there is born in us the *praising* of God in all things. For all creatures utter God. What shall I do? I shall sing with all of them. A thick string on a lyre does not of itself sound well, but with the others there is concord. The signs of the figures are taken from all creatures in Scripture for the praising of God, as is clear in the Psalm[^p418-5]: *Praise ye the Lord from the heavens;* and in: *All ye works of the Lord, bless the Lord,* from the highest down to the lowest; so a man, seeing God in all things, tasting God in all things with his three powers. The Psalm: *Let my speech be acceptable to him, but I will take delight in the Lord;* and elsewhere: *For thou hast given me, O Lord, a delight in thy doings;* and: *I will magnify him with praise.* Thus in all things he has the taste and the refreshment of the understanding and of the affection. — Out of all these fruits there rise the fruits of love and *charity,* which is intended in all of them. For the whole of Scripture is ordered to charity. These twelve fruits *ascend* in order to charity.

26. But *descending* from charity there flow twelve charisms, which are the *fruits* that the Apostle sets down to the Galatians in the fifth chapter[^p418-6]: *Now the fruit of the spirit is charity, joy, peace, patience, longanimity, goodness, benignity, mildness, faith, modesty, continency, chastity. Grace,* indeed, and *justice* and *wisdom* cannot exist without charity[^p418-7]. For *fruit* is so called from *to enjoy;* « and to *enjoy* is to cleave to something for its own sake ». Whence neither justice nor miracles nor the knowing of mysteries profit without charity. And this all the doctors and the Saints hold. So, behold, one little old woman, who has a small garden, because she has charity alone, has a better fruit than one great master who has the largest garden and knows the mysteries and the natures of things.

27. Now the *sufficiency* of these twelve fruits is taken in this way. According to Augustine, the son of Paul[^p418-8], four things are to be loved out of charity, which we enjoy: *God, myself* in God, *my neighbour* in God, *my body* in God. — Now I enjoy God when I supremely *rest, am delighted, am united* in God: I *rest* through *love,* I *am delighted* through *joy,* I *am united* through *peace.* And these three are ordered; because, where there is *peace,* it is necessary that there be *joy;* and where there is *joy,* it is necessary that there be *rest.*

28. Second, I enjoy *myself* in God. Now I enjoy my *soul* when I possess it; because, if a thing passes into another's possession, I do not have the fruit of it. But I possess it then, when I can patiently *bear adversity; in your patience you shall possess your souls*[^p418-9]; and to bear adversity patiently ought not to be

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from *chance,* or *fortune,* but *with a view to the reward;* and this is *to await the reward;* the third is *to forgive* the offence *to him who does the injury.* And these three come about through *patience, longanimity, goodness. Patience* is in bearing adversity; *longanimity,* in awaiting the reward out of all tribulations; *goodness,* in forgiving liberally. Whence if charity is *patient, longanimous, good;* then *it sucks the inundations of the sea as milk*[^p419-1], as Lawrence rejoiced over the coals as over flowers. These fruits are in the spirit, not in the flesh. Whence James: *Count it all joy, my brethren, when you shall fall into divers temptations.*

29. Third, we enjoy our *neighbour* in God, when we have charity toward our neighbour; and this in a threefold way: *kindly* in heart or mind; *mildly* in companionship; *faithfully* in word or sign. I have a *kind* heart when I pour back into my own good whatever good my neighbour has. Likewise there is *mildness,* which makes a man companionable[^p419-2] and sociable. Some men are very good, and yet are so harsh in their outward signs that a man does not dare to draw near to them; but when a man makes himself familiar, then he is *mild.* Likewise *fidelity* makes a man much loved; and this makes one trust in a man more in his word than in his heart, because affection is changeable.

30. Fourth, I enjoy *my body* in God when I keep my body clean, and this when *modesty* is kept in taste, *continence* in touch, *chastity* in all the senses. In taste modesty is principally noted. *The bodies* of the lustful, of the gluttonous, of the incontinent are not *buried in peace*[^p419-3].

31. Thus, then, *descending,* from charity, which is *the ointment running down from the head to the beard, even to the skirt of the garment*[^p419-4], there is the enjoyment of *God, of myself, of my neighbour, of my body.* As, then, there are twelve fruits from the twelve illuminations *ascending* to charity, so there are twelve fruits *descending.* And this is that which is said in the Apocalypse, that *on both sides of the river* there is *the tree of life, bearing twelve fruits through twelve months:* on one side of the river the *intellectual* fruits, on the other the *affective* ones; or on one side the *ascending* fruits, on the other the *descending* ones.

32. This, then, is the fruit of the Scriptures, namely charity. For the sake of this there are the *mysteries, the understandings, the contemplations.* Whence at the end of the Apocalypse[^p419-5]: *Blessed are they that wash their garments, that they may enter in by the gate into the city.* — And he used to say: I imagine those first or ascending twelve illuminations, which flow from God and are terminated in God and run through the whole of Scripture; I imagine them as twelve circles, so that into whichever one the soul may enter, it may find a wood and the pleasantness of the trees and the abundance of the fruits.

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la: Gen. 1, 12. — In seqq. datur summa collat. 15-17.

en: Gen. 1:12. — In what follows, a summary of collations 15–17 is given.

la: Libr. II. Homil. in Evang. homil. 40. n. 3: Quapropter bene de doctis et negligentibus per Salomonem [Eccle. 6, 7.] dicitur: Omnis labor hominis in ore eius, sed anima illius non implebitur, quia quisquis ad hoc solummodo laborat, ut sciat, quid loqui debeat, ab ipsa refectione suae scientiae mente vacua ieiunat. — Seq. locus est I. Cor. 13, 1.

en: Book II of the Homilies on the Gospels, homily 40, n. 3: Wherefore it is well said of the learned and negligent through Solomon [Eccle. 6:7]: All the labour of man is in his mouth, but his soul shall not be filled, because whoever labours only for this, that he may know what he ought to say, fasts with an empty mind away from the very refreshment of his own knowledge. — The following passage is I Corinthians 13:1.

la: Collat. praeced. n. 16-26. Quatuor ultimi sunt: ex opposito (hostium certamina), ex gyro (divina et angelica praesidia), e longinquo (figurarum signa) et e vicino (gratiarum dona).

en: The preceding collation, nn. 16–26. The four last are: from the opposite side (the combats of the enemies), from round about (the divine and angelic defences), from afar (the signs of the figures) and from near at hand (the gifts of graces).

la: Respicitur Gen. 2, 9.

en: Gen. 2:9 is referred to.

la: Vide Gen. 3, 5, ubi v. 7. habetur etiam seq. locus: Consuerunt folia ficus et fecerunt sibi perizomata. Subinde respicitur v. 12. et 13: Mulier, quam dedisti mihi sociam, dedit mihi... Serpens decepit me etc.

en: See Gen. 3:5, where at v. 7 the following passage is also found: They sewed together fig leaves and made themselves aprons. Presently vv. 12 and 13 are referred to: The woman whom thou gavest me to be my companion gave me… The serpent deceived me, and so on.

la: Cap. 2, 5. — Seq. locus est Ps. 90, 5. De propositione intellectus speculativus fit practicus, vide II. Sent. d. 24. p. I. a. 2. q. 1. ad 2.

en: Chapter 2:5. — The following passage is Ps. 90:5. On the proposition that the speculative understanding becomes practical, see II Sent. d. 24 p. I a. 2 q. 1 ad 2.

la: Cap. 33, 13-16. — Seq. locus est Cant. 2, 3.

en: Chapter 33:13–16. — The following passage is Canticles 2:3.

la: Psalm. 84, 13. — Seq. locus est Prov. 3, 14.

en: Psalm 84:13. — The following passage is Proverbs 3:14.

en: Psalm 75:5 and 6.

la: Psalm. 147, 14: Qui posuit fines tuos pacem; Isai. 48, 18: Facta fuisset sicut flumen pax tua. — Ut sensus aliquis exhibeatur, substituimus *scilicet, ut* pro *quod,* ut habetur in codd. et edd.

en: Psalm 147:14: Who hath placed peace in thy borders; Isaiah 48:18: Thy peace had been as a river. — So that some sense might be given, we have substituted *scilicet, ut* for *quod,* which is what the codices and editions have.

la: Iac. 5, 11: Sufferentiam Iob etc. — Seq. locus est Ioan. 17, 3.

en: James 5:11: The patience of Job, and so on. — The following passage is John 17:3.

la: Opuscul. apophtheg. 51: Dum in quodam castro multi sancto viro exhiberentur honores, dixit socio: Abeamus hinc, nihil enim hic lucramur, dum honoramur; ibi est nostrum lucrum, ubi vituperamur et vilipendimur.

en: Opuscula, apophthegm 51: When in a certain fortified town many honours were being shown to the holy man, he said to his companion: Let us go away from here, for we gain nothing here while we are honoured; our gain is there, where we are reviled and made light of.

la: Psalm. 120, 1. — Seq. locus est Ps. 15, 8; tertius Act. 7, 56.

en: Psalm 120:1. — The following passage is Ps. 15:8; the third is Acts 7:56.

la: Apoc. 22, 1. — Subinde respicitur Apoc. 5, 5: Ne fleveris; ecce, vicit leo de tribu Iuda, radix David, aperire librum et solvere septem signacula eius.

en: Apocalypse 22:1. — Presently Apoc. 5:5 is referred to: Weep not; behold, the lion of the tribe of Juda, the root of David, hath prevailed to open the book and to loose the seven seals thereof.

la: Hebr. 13, 9. — Seq. locus est I. Petr. 1, 13. — Inferius post *virtutes* edd. et C addunt *amativae,* B *amatae,* D *amantur,* A E vero illa omittunt.

en: Hebrews 13:9. — The following passage is I Peter 1:13. — Lower down, after *virtutes,* the editions and C add *amativae,* B *amatae,* D *amantur,* while A and E omit those words.

la: Cap. 3, 7: Ut iustificati... simus etc. — Seq. locus est I. Petr. 1, 3; tertius Eccli. 3, 20: Quanto magnus es etc.

en: Chapter 3:7: That, being justified… we may be, and so on. — The following passage is I Peter 1:3; the third is Ecclus. 3:20: The greater thou art, and so on.

la: Gen. 39, 7. seqq. — De David cfr. I. Reg. 24, 5. seqq., et 26, 5. seq. ubi v. 12. dicitur: Omnes dormiebant, quia sopor Domini irruerat super eos. — August., Epist. 43. (alias 162.) c. 8. n. 23: Tolerat David Saulem persecutorem suum, sceleratis moribus caelestia deserentem, magicis artibus inferna quaerentem; occisum vindicat etc. Serm. 279. (alias 24. ex Sirmond.) n. 5. dicit de Saul, quod erat « rex pessimus, persecutor sancti servi Dei David ». Cfr. XVII. de Civ. Dei, c. 6. n. 2, ubi monet, quod David Sauli, licet a Deo reprobatus atque reiectus sit, pepercit, cum potuisset occidere eum.

en: Gen. 39:7 ff. — On David cf. I Kings 24:5 ff., and 26:5 f., where at v. 12 it is said: They were all asleep, because a deep sleep from the Lord had fallen upon them. — Augustine, Epist. 43 (alias 162) c. 8 n. 23: David bears with Saul his persecutor, who by his wicked ways forsook the things of heaven and by magic arts sought the things of hell; he avenges him when slain, and so on. Sermon 279 (alias 24 from Sirmond) n. 5 says of Saul that he was « a most wicked king, a persecutor of God's holy servant David ». Cf. XVII of the City of God, c. 6 n. 2, where he observes that David spared Saul, although he had been reprobated and cast off by God, when he could have killed him.

la: Epist. 77. (alias 30.) n. 4: Atque factum est, ut qui [David] me prius docuerat virtutibus suis, quomodo stans non caderem, doceret per poenitentiam, quomodo cadens resurgerem. Cfr. Epist. 122. (alias 46.) n. 3.

en: Epist. 77 (alias 30) n. 4: And so it came about that he [David] who had first taught me by his virtues how, standing, I might not fall, should teach me by his repentance how, having fallen, I might rise again. Cf. Epist. 122 (alias 46) n. 3.

la: Psalm. 72, 25. et 26. — Seq. locus est Ps. 141, 6; tertius II. Cor. 4, 17, ubi Vulgata voci *aeternum* praemittit *supra modum in sublimitate;* quartus Ps. 15, 10; quintus Ps. 62, 9.

en: Psalm 72:25 and 26. — The following passage is Ps. 141:6; the third is II Corinthians 4:17, where the Vulgate sets before the word *aeternum* the words *supra modum in sublimitate;* the fourth is Ps. 15:10; the fifth Ps. 62:9.

la: E ad marginem hic habet: Quarto, consideratio tormentorum inclinat animam ad divinum timorem, quia, sicut crescente spe crescit gratia sursum agens vel ferens, ita crescente timore crescit gratia inclinans deorsum.

en: E has here in the margin: Fourth, the consideration of the torments inclines the soul to divine fear, because, just as with hope increasing the grace that acts or bears upward increases, so with fear increasing the grace that inclines downward increases.

la: Psalm. 33, 15. 16. et 17. — Seq. locus est Prov. 28, 14; tertius ibid. 24, 16.

en: Psalm 33:15, 16 and 17. — The following passage is Proverbs 28:14; the third the same book, 24:16.

la: Cap. 28, 1. — Seq. locus est Matth. 5, 10; tertius Eccli. 4, 33.

en: Chapter 28:1. — The following passage is Matthew 5:10; the third Ecclus. 4:33.

la: De Div. Nom. c. 4. § 9. — Sententiam Richard. a S. Vict. invenire in eius operibus non potuimus; cfr. Hug. a S. Vict., I. et III. c. 27. seqq. de Bestiis etc., in quibus natura diversarum avium (secundum Isidor., XII. Etymolog. c. 7, et Raban., XXII. de Universo, c. 6.) describitur. Praecipue cfr. Plin. X. Natur. Histor. c. 16. 35. 54. et XI. c. 22.

en: On the Divine Names c. 4 § 9. — We have not been able to find Richard of St Victor's opinion in his works; cf. Hugh of St Victor, I and III c. 27 ff. On Beasts and so on, in which the nature of various birds is described (according to Isidore, XII Etymologies c. 7, and Rabanus, XXII On the Universe, c. 6). See especially Pliny, X Natural History c. 16, 35, 54, and XI c. 22.

la: Matth. 19, 17. — Quod iustitia sit rectitudo, docet Anselm.; cfr. supra pag. 256, nota 6. — Hug. a S. Vict., Soliloq. de arrha animae: Scis, quod amor ignis est... et qui per affectum coniungeris, in ipsius similitudinem ipsa quodam modo dilectionis societate transformaris.

en: Matthew 19:17. — That justice is rightness, Anselm teaches; cf. above p. 256, note 6. — Hugh of St Victor, Soliloquy on the Earnest-Money of the Soul: Thou knowest that love is a fire… and thou who art joined to it through affection art in a certain way transformed into its likeness by that very fellowship of love.

la: Cap. 7, 3: Fili, non semines etc. — Seq. locus est Deut. 25, 2: Pro mensura peccati erit etc.

en: Chapter 7:3: My son, sow not, and so on. — The following passage is Deut. 25:2: According to the measure of the sin shall be, and so on.

la: Cap. 7, 20: Sapientia confortavit etc. — Seq. locus est ibid. 9, 18; tertius Sap. 10, 12; quartus ibid. 7, 29.

en: Chapter 7:20: Wisdom hath strengthened, and so on. — The following passage is the same book, 9:18; the third Wisdom 10:12; the fourth the same book, 7:29.

la: August., XXII. de Civ. Dei, c. 30. n. 5: Ibi vacabimus et videbimus, videbimus et amabimus, amabimus et laudabimus; ecce, quod erit in fine sine fine.

en: Augustine, XXII of the City of God, c. 30 n. 5: There we shall be at rest and shall see, we shall see and shall love, we shall love and shall praise; behold what shall be in the end without end.

la: Respiciuntur Cant. 6, 3. 9. et 7, 1.

en: Canticles 6:3, 9 and 7:1 are referred to.

la: Opuscul. S. Franc. Apophtheg. 52: Dixit ei quidam ex fratribus, daemoniacam puellam revelasse, licet invitam, multa daemonum agmina contra eum conspirasse, ut suo gradu et virtute deiicerent quem infensum sibi dicebant hostem. Respondit intrepidus: Modo fortior sum.

en: Opuscula of St Francis, apophthegm 52: One of the brethren told him that a girl possessed by a demon had revealed, though unwillingly, that many hosts of demons had conspired against him, in order to cast down by his own rank and power the one whom they called their bitter enemy. He answered undaunted: Now I am the stronger.

la: Epist. I. Cor. 2, 6. et 10. seq. Vulgata *suum* pro *sanctum,* plura etiam interserit.

en: The Epistle, I Corinthians 2:6 and 10 f. The Vulgate has *suum* for *sanctum,* and also inserts several things.

la: Psalm. 148, 1. — Seq. locus est Dan. 3, 57. (Ps. 102, 22: Benedicite Domino omnia opera eius); tertius Ps. 103, 34; quartus Ps. 91, 5. et quintus Ps. 68, 31.

en: Psalm 148:1. — The following passage is Dan. 3:57. (Ps. 102:22: Bless the Lord, all ye his works); the third is Ps. 103:34; the fourth Ps. 91:5 and the fifth Ps. 68:31.

la: Vers. 22. et 23. — Seq. sententia est August., I. de Doctr. christiana, c. 4. n. 4: Frui enim est amore alicui rei inhaerere propter se ipsam. Libr. XI. de Civ. Dei, c. 25. dicit, « quod proprie fructus fruentis, usus utentis sit ».

en: Verses 22 and 23. — The sentence that follows is Augustine's, I On Christian Doctrine c. 4 n. 4: For to enjoy is to cleave to something by love for its own sake. Book XI of the City of God, c. 25, says « that properly fruit belongs to one who enjoys, use to one who uses ».

la: Epist. I. Cor. 13, 1. seqq.

en: The Epistle, I Corinthians 13:1 ff.

la: Libr. I. de Doctr. christiana, c. 23. n. 22, ubi quatuor ex caritate recenset diligenda. Vide supra Breviloq. p. V. c. 8. — Libr. VII. Confess. c. 21. n. 27. narrat idem, quod ante conversionem suam avidissime arripuerit « prae ceteris Apostolum Paulum », et VIII. c. 12. n. 29, quod legendo verba Apostoli Pauli, Rom. 13, 13: Non in comessationibus etc., conversio sua confirmata fuerit.

en: Book I On Christian Doctrine c. 23 n. 22, where he enumerates the four things to be loved out of charity. See above, Breviloquium p. V c. 8. — Book VII of the Confessions c. 21 n. 27 relates the same thing, that before his conversion he most eagerly seized upon « the Apostle Paul before the rest », and VIII c. 12 n. 29, that by reading the words of the Apostle Paul, Rom. 13:13: Not in rioting, and so on, his conversion was confirmed.

la: Deut. 33, 19: Qui inundationem maris quasi lac sugent. — Seq. locus est Iac. 1, 2.

en: Deut. 33:19: They that shall suck the inundation of the sea as milk. — The following passage is James 1:2.

la: Vox *gregalis,* teste Forcellini, interdum (etiam apud Ciceronem) sumitur de hominibus in bonam partem; B substituit *congregabilem,* Vat. *familiarem.*

en: The word *gregalis,* on Forcellini's testimony, is sometimes (even in Cicero) taken of men in a good sense; B substitutes *congregabilem,* the Vatican codex *familiarem.*

la: Eccli. 44, 14: Corpora ipsorum in pace etc.

en: Ecclus. 44:14: Their bodies in peace, and so on.

la: Psalm. 132, 2: Sicut unguentum in capite, quod descendit in barbam, barbam Aaron, quod descendit in oram vestimenti eius. Cfr. supra pag. 290, nota 2. — Inferius allegatur Apoc. 22, 2: Ex utraque... afferens fructus duodecim, per menses singulos reddens fructum suum.

en: Psalm 132:2: Like the ointment on the head, that ran down upon the beard, the beard of Aaron, that ran down to the skirt of his garment. Cf. above p. 290, note 2. — Lower down Apoc. 22:2 is alleged: On both sides… bearing twelve fruits, yielding its fruit every month.

la: Cap. 22, 14: Beati, qui lavant stolas suas in sanguine Agni, ut sit potestas eorum in ligno vitae, et per portas intrent in civitatem.

en: Chapter 22:14: Blessed are they that wash their robes in the blood of the Lamb, that they may have a right to the tree of life, and may enter in by the gates into the city. ---

translators_notes:
**Provenance.** Printed pp. 414–419 (PDF 490–495), raw L70233–L71028. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer bands
at 2.1–3.2×.

**★★★ SPAN — FIXED POSITIVELY, AND THE RAW WOULD HAVE GIVEN IT CORRECTLY BY ACCIDENT.** The raw
places `COLLATIO XIX.` after its p. 419 marker, which reads as "XIX opens part-way down p. 419";
the band confirms exactly that. p. 419 is a **boundary leaf** of the same shape as p. 414 at the
other end: its top ~45 % carries the close of Collatio XVIII — ¶¶ 28–30 in the left column, ¶¶ 30–32
in the right, ending with the Epilogus — and `COLLATIO XIX.` prints **below that**, at roughly 50 %
of the leaf, with its own full-measure subtitle and Summarium. Printed span **pp. 414–419**.
⚠ **p. 419's running head reads `IN HEXAËMERON COLLATIO XIX.` although Collatio XVIII fills the top
half of the leaf.** This is the standing rule met head-on: *the running head is an asymmetric
witness.* It was not used; the printed `COLLATIO XIX.` header on the band was.

**Heading.** `COLLATIO XVIII.` carries **no apparatus anchor**, and neither does its two-line
subtitle. Eighteenth opening read; only `COLLATIO I.` has one.

**★ THE SUMMARIUM RUNS EXACTLY LEVEL — THE FOURTH CONSECUTIVE ONE.** It sits wholly on p. 414 at
full measure, carries no anchor, and its last entry is *Epilogus, 32.* The body has **32 numbered
¶¶, 1..32, no gaps, identical in both languages**. ⚠ **The body was still counted, on the bands.**
c6 ran three short and c14 one short; c15, c16, c17 and now c18 run level. **The Summarium is a
finding aid, never a count** — four level ones in a row do not make it one.

**★★ HAND-OFF PICKED UP — ONE, AND IT IS A SHARED-LEAF SPLIT, NOT A RUNOVER.** c17 forwarded
p. 414 n. 4, `Gen. 1, 12. — In seqq. datur summa collat. 15-17.`, as Collatio XVIII's. **Verified at
the band in all three respects:** the entry reads exactly as forwarded; it stands second in p. 414's
**right** footer block; and its anchor is at **Collatio XVIII's ¶ 1**, on *Protulit terra herbam
virentem*⁴, in the **left** column of the leaf's lower two-column band. The hand-off named the note
correctly and did not name its column or its anchor — which is the convention working as intended.
`KNOWN_TOTALS`' PENDING on p. 414 is retired by this chunk.

**★★ HAND-OFF FORWARDED — NONE, AND p. 419 IS THE PLACE THAT COULD MOST EASILY HAVE HIDDEN ONE.**
p. 419 is a shared leaf: Collatio XIX's display heading, subtitle and Summarium all print on it. Its
footer register nevertheless carries **five entries only, and all five are Collatio XVIII's**,
anchored in ¶¶ 28–32. **Collatio XIX's front matter carries no anchor of its own** — checked at the
band, not inferred from the count. Collatio XIX therefore opens a fresh register on p. 420.
★ Note the asymmetry with p. 414, where the *later* collatio owned a note on the *earlier* one's
leaf. A shared leaf can divide either way, or not at all.

**Per-page register (41 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 414 | n. 4 only (nn. 1–3 are XVII's) | nn. 1–2 L, nn. 3–4 R | n. 4 anchored L | block and anchor **diverge** on the part owned |
| 415 | nn. 1–8 | nn. 1–3 L, nn. 4–8 R | nn. 1–4 L, nn. 5–8 R | left block **underruns by one** |
| 416 | nn. 1–9 | nn. 1–7 L, runover + 8–9 R | nn. 1–4 L, nn. 5–9 R | left block **overruns by three** |
| 417 | nn. 1–9 | nn. 1–5 L, nn. 6–9 R | nn. 1–6 L, nn. 7–9 R | left block **underruns by one** |
| 418 | nn. 1–9 | nn. 1–5 L, nn. 6–9 R | nn. 1–4 L, nn. 5–9 R | left block **overruns by one** |
| 419 | nn. 1–5 | nn. 1–4 L, runover + 5 R | nn. 1–2 L, nn. 3–5 R | left block **overruns by two** |

★ **p. 414's line is the one to read twice.** On a leaf whose footer is one continuous register of
four, this chunk owns exactly one entry, it sits in the **right** block, and its anchor is in the
**left** column — of a two-column band that begins two-thirds of the way down the page. **Block
structure, column structure and collatio structure are three independent things**, and p. 414 shows
all three disagreeing at once.

★ **Not one of the six leaves has its block and anchor splits coinciding.** c17's six leaves had four
that coincided. There is no drift here and nothing to diagnose: **a divergence is a fact about the
register's typography**, and a run of six is as unremarkable as a run of four the other way.

**Runovers — two gutter-crossing, zero page-crossing.** p. 416 n. 7 (*…Seq. locus est I. Petr. 1,
13. — Inferius* | *post* virtutes *edd. et C addunt…*) and p. 419 n. 4 (*…Sicut unguentum in capite,
quod de-* | *scendit in barbam, barbam Aaron…*). Two of the six right-hand blocks therefore open
**unnumbered**; four open numbered (414, 415, 417, 418).

⚠ **Recording the negatives.** All five interior page-foot joints were checked at the band and are
**clean**, each reading continuously: 414/415 *…quomodo intellectus* → *illustratur per has
theorias* · 415/416 *…ad considerationem divinarum con-* → *descensionum in ordinibus Ecclesiarum* ·
416/417 *…noluit; qui tamen,* → *ut dicit Augustinus* · 417/418 *…in Sapientia: Certamen forte* →
*dedit illi, ut vinceret* · 418/419 *…ferre adversa non debet* → *esse a casu, vel fortuna.* None is
a page-crossing footer runover.

⚠ **A signature line is not an apparatus entry.** p. 417's left footer block closes with
*S. Bonav. — Tom. V.* below n. 5, and p. 417's right block closes with the sheet signature **53**.
Neither is numbered and neither is transcribed; p. 417 owns nine entries, not ten or eleven.

**Gutters — every one measured; two leaves needed the region check, and one of those is p. 414.**

| page | region | band | value |
|---|---|---|---|
| 414 | **XVIII's own region only, rows .72–.87** | 1359–1422 (64 px), rule 1389–1393 | **1390** |
| 415 | .20–.90 | 1130–1186 (57 px), rule 1151–1163 | **1158** |
| 416 | .30–.62 | 1367–1429 (63 px), rule at 1399 (1 px) | **1398** |
| 417 | .20–.90 | 1148–1206 (59 px), rule 1173–1180 | **1177** |
| 418 | .20–.62 | 1345–1409 (65 px), rule 1378–1379 (2 px) | **1377** |
| 419 | **XVIII's own region only, rows .08–.38** | 1151–1211 (61 px), rule 1177–1185 | **1181** |

★ **THE GUTTER MOVED 7 px BETWEEN THE TOP AND THE BOTTOM OF p. 414 — AND BOTH VALUES ARE RIGHT.**
c17 measured this leaf at **1383** over rows .08–.20, which is Collatio XVII's region; Collatio
XVIII's region, rows .72–.87, measures **1390**. Neither is a mistake and neither supersedes the
other: a boundary leaf has two owners and **each region is profiled separately**, exactly as the
frozen rule directs. A shared leaf is the one place where "the gutter of page N" is not a
well-formed question.
★ **The `--skew` screen was unusable on three of the six leaves and that is the expected reading, not
a failure.** pp. 416, 418 and 419 all reported drift far above 80 px, and in every case the outlying
slices were full-measure or footer matter, not skew: on p. 419 the slices simply stop returning a
low-ink column from ~42 % down the leaf, which **is** Collatio XIX's display heading and Summarium.
Discounting the outliers and profiling the surviving region gave a textbook 61–65 px run each time.
★ **Every run is 57–65 px and every centre-rule island is 1–13 px.** No leaf in this span needed the
window-forking remedy that pp. 410–412 needed in c17.

⚠ **A PRINTED DEFECT, RENDERED AS PRINTED AND NOT FLAGGED — p. 415 ¶ 3 prints `igno` for `ligno`.**
The line reads *non gustet de igno vitae,* with the initial `l` simply not printed; the very next
words on the same line, *de ligno vitae,* carry a clean `l`, so this is a dropped sort, not a scan
loss — and the raw has `igno` too, which is what settles it. It is rendered as printed. **`[?]` is
for Quaracchi's type breaking off mid-word — a GAP — not for a defective letter or a misspelling**;
this is the same class as c16's *descedentem* on p. 408, which was likewise left as printed. **Zero
`[?]` flags in this chunk**, and the corpus baseline stays at 4 occurrences / 2 flags.

**Marginalia** (trimmed from the body, transcribed here in body order). p. 414: *Repetitio.* ·
*Duae proprietates fructuum.* — p. 415: *Notandum.* · *Melius hic ordinantur ultimi quatuor
fructus.* · *Repetitur monitio.* · *Duo mala.* · *Ubertas harum refectionum.* · *Pars I. De triplici
fructu in genere.* · *Notandum.* · *Scriptura de his.* · *De triplici exercitio iustitiae.* ·
*Explicatio.* · *De triplici obiecto sapientiae.* — p. 416: *Tres fructus sunt a Christo.* ·
*Considerationes 12 a Christo sunt et ad eum ducunt.* · *Quatuor primae.* · *Quinta et sexta.* ·
*Septima et octava.* · *Dulcia flagella.* · *Quatuor ultimae.* · *Pars II. De tribus fructibus et
quadruplici eorum actu in specie.* · *De fructu gratiae et eius actibus.* · *Ad 2 primos actus
disposuit Scriptura per 1. et 2. considerationem.* — p. 417: *Item, ad 3. et 4. actum per 3. et 4.
considerationem.* · *De fructu iustitiae et eius 4 actibus.* · *Hi oriuntur ex 4 mediis
considerationibus.* · *Actus primus.* · *Tria necessaria.* · *Secundus.* · *Tertius.* · *Quartus.* ·
*De fructu sapientiae eiusque 4 actibus.* — p. 418: *Hi oriuntur ex 4 ultimis considerationibus.* ·
*Actus primus.* · *Secundus.* · *Franciscus.* · *Tertius.* · *Quartus.* · *In ascensu 12 fructus.* ·
*Item, in descensu.* · *Sufficientia horum.* · *Quatuor diligenda.* · *Tria in fruitione prima.* ·
*Tria in secunda.* — p. 419: *Tria in tertia.* · *Tria ex quarta.* · *De hoc duplici duodenario.* ·
*Epilogus.*

**★ REGISTER — carried from c17 and extended.** *refectio / reficere* → "refreshment / to refresh"
(unchanged) · *intellectus* → "understanding" against *affectus* → "affection", the pair in the
title and the hinge of the whole collatio · *illustratio / illustrare* → "illumination / to
illumine", one word across all twelve regards, carried from c17's *illustrat* → "illumines" · the
twelve regards kept as the closed set c17 fixed ("from within / from without / from above / from
below / forwards / backwards / to the right / to the left / from the opposite side / round about /
from afar / from near at hand"), because ¶¶ 2, 12, 17 and 22 run the list again from the side of the
affection · *severa solatia* / *dulcia flagella* → "severe consolations" / "kindly scourgings"
(c17's *benigna flagella* and this collatio's *dulcia flagella* take the same English, since
Quaracchi's own Summarium treats them as one item) · *theoria* → "contemplation" and *contemplari* →
"to contemplate" · *stabilire / sanctificare / sursum ferre / inclinare* → "to steady / to sanctify /
to bear upward / to incline", the four acts of grace, fixed here and used identically in ¶¶ 13–15 ·
*confortans, colluctans, contemplans, collaudans* → "strengthening, wrestling, contemplating,
praising", the four acts of wisdom, kept as participles throughout ¶¶ 21–25 · *frui / fructus* →
"to enjoy / fruit", and the pun is kept visible in ¶ 26 because Bonaventure argues from it ·
*charismata* → "charisms" · *gregalis* → "companionable" (the note on Forcellini is why: Quaracchi
document that the word is meant *in bonam partem*).