site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 15

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 398 -->

> 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 XV.
#### *De tertia visione tractatio tertia, quae, continuans praecedentem, primo manifestat, quomodo in duodecim mysteriis principalibus ostendatur etiam antichristus; deinde incipit agere de infinitis caelestibus theoriis germinantibus ex seminibus et fructibus Scripturae.*

### Summarium

*Introductio. Pars I. Per oppositum etiam antichristus ostenditur in illis duodecim mysteriis principalibus. Primum mysterium, 1. — Secundum, 2. — Tertium, 3. — Quartum, 4. — Quintum et sextum, 5. — Septimum et octavum, 6. — Nonum et decimum, 7. — Undecimum et duodecimum, 8. — Epilogus partis I, 9. — Pars II. Incipit agere de tertia parte primaria visionis tertiae, scilicet de caelestibus theoriis ex Scriptura germinantibus. Introductio, 10. — Infinitae theoriae ex consideratione veteris et novi testamenti, quae duo refulgent in invicem, et secundum diversas temporum coaptationes, 11. — Primo absolute considerantur haec seminaria. Septem Ecclesiae aetates respondentes septem diebus creationis; prima aetas, 12. — Secunda aetas, 13. — Tertia, 14. — Quarta, 15. — Quinta, 16. — Sexta, 17. — Septima currit cum sexta; de octava, 18. — Secundum alios distinguuntur tempora secundum quinque vocationes, 19. — Distinguuntur etiam secundum tria tempora; appropriationes triplicis huius distinctionis, 20. — De mysterio numeri quindecim ex additione illarum resultantis, 21. — Secundo, considerantur in comparatione ad evolutionem; comparatio utriusque testamenti fit sex modis, 22. — Primo, comparatio duorum testamentorum secundum rationem unitatis, 23. — Secundo, secundum rationem dualitatis, 24. — Conversio finalis gentis Iudaeorum, 25. — Tertio, secundum rationem ternarii, 26. — Quarto, secundum rationem quaternarii, 27. — Quinto, secundum rationem quinarii, 28.*

1. *Protulit terra herbam virentem et facientem semen iuxta genus suum*[^p398-3]. Dictum est, quod in duodecim mysteriis principalibus ostenditur Christus; et per oppositum ostenditur antichristus, quod sic manifestatur. — Primum est mysterium *conditionis rerum;* et ibi ostenditur per *Lamech*[^p398-4], qui primus introduxit bigamiam et fuit transgressor legis naturae et fuit luxuriosissimus; et tunc *videntes filii Dei filias hominum, quod essent pulcrae, acceperunt sibi uxores ex omnibus, quas elegerant.* Propter quod inductum fuit diluvium. Et inde colligitur, qualis erit antichristus, quia *immundissimus;* et inde ostenditur eius *significatio,* quia interficiet illum, in quo *positum est signum,* scilicet Iudaeos, qui per Cain significantur. Et ideo *de Lamech ultio dabitur septuagies septies,* quia maius erit peccatum eius quam peccatum Iudaeorum.

2. In secundo mysterio, scilicet *punitionis scelerum,* signatur per *Nemrod*[^p398-5], qui primus se fecit imperatorem, cuius etiam auctoritate aedificata est

<!-- page 399 -->

turris, quae tangeret caelum; in quo intelligitur, quod antichristus erit *superbissimus,* ita ut *extollatur super omne, quod dicitur Deus.*

3. In tertio mysterio, scilicet *vocationis* vel *electionis Patrum,* signatur per *Dan;* et aliqui volunt dicere, quod ad litteram erit de tribu Dan. Utrum autem ita sit, non auderem affirmare; attamen in Apocalypsi[^p399-1] tribus Dan non signatur. De isto Dan dicitur in Genesi: *Fiat Dan coluber in via, cerastes in semita,* qui abscondit se in sabulo, ut capiat aves circa se volantes; et in hoc ostenditur, quod erit *fraudulentissimus.* Mordet autem *ungulas equorum, ut cadat ascensor eius retrorsum.* Certum est, quod per *equum* significatur praedicator veritatis, per *ungulam* significatur perfectio evangelica, quam antichristus impugnabit. Equus enim, si non habet fixionem ungulae, nihil valet. Ioseph igitur erat cum filiis ancillarum, qui vendiderunt fratrem suum; Dan autem primogenitus fuit ancillarum.

4. In quarto mysterio, scilicet *lationis Legis,* signatur per *Balaam*[^p399-2], qui dedit pessimum consilium, qui fuit idololatra, et licet multa bona diceret, tamen aras aedificabat et auguria quaerebat. Et in hoc significatur, quod erit *pessimus idololatra* et invocator daemonum; in Daniele: *Deum autem Maozim in loco suo venerabitur.*

5. In quinto mysterio, scilicet *prostrationis hostium,* signatur per *Achan*[^p399-3], qui furatus fuit *de anathemate* et mortuus est excommunicatus; et in hoc significatur, quod erit *avarissimus* et *rapacissimus.* — In sexto mysterio, scilicet *constitutionis* vel promotionis *iudicum,* signatur per *Abimelech*[^p399-4], qui septuaginta fratres meliores se interfecit; et in hoc significatur, quod erit *crudelissimus.*

6. In septimo mysterio, scilicet *inunctionis regum,* signatur per *Goliam armatum*[^p399-5], qui exprobrabat agminibus filiorum Israel. Erit enim *magnificus* in exterioribus, loquetur etiam blasphemiam contra populum Dei. — In octavo mysterio, scilicet *revelationis Prophetarum,* signatur per *regem impudentem*[^p399-6], quia sciet argumenta et rationes ultra humanum modum, quia erit *intelligens propositiones* et *astutissimus.*

7. In nono mysterio, scilicet *restaurationis principum,* signatur per *Antiochum*[^p399-7], qui interpretatur *silentium paupertatis,* qui destruxit omnes *leges* universaliter, volens unam facere; qui illos septem fratres interfecit. Fecit etiam quod nullus ausus fuit, scilicet destruere *legem Iudaeorum* — verum est, quod Aman attentavit *Iudaeos disperdere,* sed non praevaluit — in quo significatur, quod erit *destructor legis* evangelicae et occisor Christianorum. — In decimo mysterio, scilicet *redemptionis hominum,* signatur per *Iudam proditorem*[^p399-8]. Erit enim *malignissimus.*

8. In mysterio undecimo, scilicet *diffusionis charismatum,* signatur per *Simonem magum*[^p399-9], qui voluit emere Spiritum sanctum et in altum ascendit et postea cecidit, qui daemones invocavit. Erit enim *mendacissimus,* ut veniat in signis et prodigiis mendacibus. — In mysterio duodecimo, scilicet *reserationis Scripturarum,* signatur per *bestiam abyssalem* sive *ascendentem de abysso*[^p399-10], quae omnia conculcat. Erit enim *consummatus in omni malitia.* Habebit enim *septem capita,* id est omnia genera tentandi et omnes modos, nunc per divitias, nunc per falsa miracula, nunc per metum etc. Unde in Iob: *Stringit caudam quasi cedrum,* quia in eo conflabuntur omnes malitiae; et sicut Christus habuit omnia charismata, ut natura assumta potuit accipere; sic ille omnes malitias habebit.

9. Sic igitur Scriptura explicat paulatim procedendo, quomodo antichristus erit primo *immundissimus* etc. Unde iuxta *lignum vitae* erat *lignum scientiae boni et mali*[^p399-11]; quia iste promittet bona et dabit mala. Unde efficietur *serpens, draco* et *bestia.* — In omnibus istis mysteriis correspondentia est Patri et Filio et Spiritui sancto, quia Trinitas maxime debet refulgere in omnibus operibus horum mysteriorum.

<!-- page 400 -->

10. Sequitur de *seminibus* et *fructibus: Protulit,* inquit[^p400-1], *terra herbam virentem et facientem semen iuxta genus suum.* Sicut enim in *congregatione aquarum* significatur multiformitas *intelligentiarum,* et in *germinatione terrae* multiplicitas *sacramentalium figurarum;* sic in *seminibus* ostendit, se habere infinitatem quandam *caelestium theoriarum,* quae significantur per *semina. Intelligentiae* enim principales et *figurae* in quodam numero certo sunt, sed *theoriae* quasi infinitae: quia, sicut refulsio radii et imaginis a speculo fit modis quasi infinitis, sic a speculo Scripturae. Quis potest scire, quot sunt media inter angulum rectum et obtusum, inter angulum obtusum et acutum? Sicut enim in *seminibus* est multiplicatio in infinitum, sic multiplicantur theoriae. Unde in Daniele[^p400-2]: *Pertransibunt plurimi, et multiplex erit scientia,* quia varie inspicit hic et ille in speculo.

11. Haec consideratio theoriarum est inter duo specula duorum Cherubim, duorum scilicet testamentorum, quae refulgent in invicem, ut *transformetur homo a claritate in claritatem*[^p400-3]. Haec autem germinatio seminum dat intelligere secundum diversas temporum coaptationes diversas theorias; et qui tempora ignorat istas scire non potest. Nam scire non potest futura qui praeterita ignorat. Si enim non cognosco, cuius arboris semen est; non possum cognoscere, quae arbor debet inde esse. Unde cognitio futurorum dependet ex cognitione praeteritorum. Moyses enim, prophetans de futuris, narravit praeterita[^p400-4] per revelationem.

12. Notandum autem, quod sicut Deus sex diebus mundum fecit et in septimo requievit; ita corpus Christi mysticum sex habet aetates et septimam, quae currit cum sexta[^p400-5] et octavam. Hae sunt rationes seminales ad cognoscendum Scripturas. — Prima aetas quasi *infantia* ab Adam usque ad Noe. Deus enim in principio quasi in semine posuit quod postea pullulavit in facto mystico vel opere. Prima dies significat primum tempus, quo datur homini lux et cognitio; et haec est *infantia,* quae oblivione deletur; sic quidquid actum est usque ad illud tempus, quo diluvio deletum est omne animal praeter illa quae fuerunt cum Noe[^p400-6].

13. Secundum tempus respondet secundae diei et aetati *pueritiae:* quia tunc factum est *firmamentum in medio aquarum*[^p400-7]; in quo tempore factum est foedus per *arcam,* ne homines delerentur per aquas inferiores, et per *arcum,* ne ulterius per diluvium perirent. Et sicut in pueritia pueri loquuntur et discunt loqui, sic in tempore secundo divisae sunt linguae. Et haec aetas durat a Noe usque ad Abraham.

14. In tertia die terra germinavit, et in tertia aetate, scilicet *adolescentia,* homo potens est generare. Et in tertia aetate, quae durat ab Abraham usque ad David, tunc coepit Synagoga in Abraham et per circumcisionem factam in carne eius florere[^p400-8].

15. In quarta die facta sunt *luminaria caeli,* et adornatum est caelum; et respondet aetati *iuventutis,* quia illa aetas apta est sapientiae. Et in quarta aetate sive tempore, quae durat a David usque ad transmigrationem Babylonis, viguit et floruit regnum et sacerdotium quasi duo luminaria, et stellae fuerunt Prophetae.

16. Quinta die facti sunt pisces; et respondet *senectuti,* ubi iam incipit calor diminui; sic in quinta aetate, scilicet a transmigratione Babylonis usque ad Christum, Synagoga incepit deficere et senuit et perdidit auctoritatem.

17. Sexta die factus est homo princeps bestiarum; et respondet *senio,* quae aetas est matura et apta sapientiae; et respondet sextae aetati, quae est a Christo usque ad finem mundi; et in sexta aetate Christus natus est, sexta die crucifixus, sexto mense conceptus post conceptionem Ioannis[^p400-9]. Sapientia ergo sexta aetate incarnata est.

18. Septima aetas currit cum sexta, scilicet requies animarum post Christi passionem. — Ad has sequitur octava aetas, scilicet *resurrect*[?] , de qua Psalmista[^p400-10] ait: *Mane astabo tibi et videbo, quoniam non Deus volens iniquitatem tu es.* Et est reditus ad primum, quia post septimam diem regressus fit ad primam. — Haec sunt *semina* iactata ad intelligentiam Scripturarum, quae producuntur de illis arboribus secundum expositionem communem; et sic tempus dividitur in *septem* aetates.

19. Secundum alios reducitur tempus ad *quinque;* et hoc ponit Christus[^p400-11], qui ponit *quinque vocationes: Simile est regnum caelorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam,* scilicet *mane, tertia, sexta, nona, undecima. Mane* fuit *initium creaturae,* quia posuit Deus hominem in paradiso et praecepit, *ut operaretur et custodiret illum*[^p400-12]. Adhuc tamen ligonem non habebat nec sarculum; de lignis tamen fa-

<!-- page 401 -->

cere poterat, quae sibi obediebant. — Secunda *vocatio* fuit per flagellum usque sub Noe, qui praedicabat, ut caverent amplius. — Tertia, sub Abraham, qui fuit cultor Dei et erector altarium, et haec usque ad Moysen. — Quarta, sub Moyse per Legem et miracula, et haec usque ad Christum. — Quinta, sub Christo et per Christum per poenitentiam, ad quam omnes vocavit et ad nuptias[^p401-1].

20. Secundum Sanctos modernos et antiquos distinguuntur *tria tempora,* scilicet legis *naturae,* legis *scriptae* et legis *gratiae*[^p401-2]. — *Septenarius* appropriatur Spiritui sancto propter septem charismata gratiarum; *quinarius* Filio, propter quinque sensus spirituales — in huius signum Cherubim ala habebat quinque cubitos[^p401-3] — *ternarius* Patri, quia ternarius principium est perfectorum; item, omnis probatio necessario a ternario incipit et est prima; item, Pater tres habet notiones; est enim *generans, innascibilis, spirans.* — Triplex est lex: *intra scripta,* ut naturae; *extra proposita,* ut legis scriptae; *desuper infusa,* ut gratiae. Haec sunt seminaria, quae qui ignorat, scilicet haec tempora, non potest venire ad mysterium Scripturarum.

21. Iunge *septem aetates, quinque vocationes, tria tempora,* et habes quindecim, qui numerus mysterium habet, ut ostendit Hieronymus[^p401-4]. Per descensum Spiritus sancti super centum viginti credentes: per istos quindecim gradus habet sol ascendere super nostrum hemisphaerium in una hora; quia, si dies naturalis viginti quatuor horas habet, et quodlibet signum triginta gradus, et quolibet die volvuntur duodecim signa; necesse est, ut in una hora elevetur sol super hemisphaerium nostrum quindecim gradibus; et illud est *mane resurrectionis,* quando erimus in fine saeculi: *Mane,* inquit[^p401-5], *astabo tibi et videbo.* — Haec seminaria absolute considerata sunt.

22. Item, *comparatur* quod oritur ad illud, de quo oritur, ut arbor ad *semen,* de quo oritur, et ad *arborem,* de qua semen oritur. Sic comparatur novum testamentum ad vetus, ut *arbor* ad arborem, ut *littera* ad litteram, ut *semen* ad semen. Et sicut arbor est de arbore, et semen de semine, et littera de littera; sic testamentum de testamento. Secundum hoc assignatur comparatio duorum testamentorum sex modis, secundum differentiam unitatis, dualitatis, ternarii, quaternarii, quinarii et senarii, semper addita unitate.

23. Secundum rationem *unitatis* duo sunt testamenta: unum *in servitutem generans,* alterum *in libertatem*[^p401-6]; unum secundum *timorem,* alterum secundum *amorem;* unum secundum *litteram,* alterum secundum *spiritum;* unum secundum *figuram,* alterum secundum *veritatem;* et sic distinguuntur ista duo tempora ut nox et dies. Unde in Psalmo[^p401-7]: *Dies diei eructat verbum, et nox nocti indicat scientiam.* In nocte illa Lex fuit ut luna; Patres, ut stellae, secundum Gregorium. Sed cum venit sol, tunc fuit clara dies.

24. Alia distinctio est secundum rationem *dualitatis.* Vetus testamentum habet duo tempora, scilicet tempus *ante Legem* et tempus *sub Lege.* — Sic in novo testamento respondet duplex tempus: tempus vocationis *gentium,* quod respondet primo; et tempus vocationis *Iudaeorum,* quod respondet secundo. Hoc tempus nondum est, quia tunc impletum erit illud Isaiae[^p401-8]: *Non levabit gens contra gentem gladium, nec exercebuntur ultra ad proelium;* quia hoc nondum adimpletum est, cum adhuc vigeat uterque gladius; adhuc sunt disceptationes et haereses. Unde Iudaei, quia hoc sperant, credunt, nondum venisse Christum.

25. Quod autem Iudaei *convertantur,* certum est per Isaiam[^p401-9] et Apostolum, qui allegat auctoritatem: *Si fuerit numerus filiorum Israel tanquam arena maris, reliquiae salvae fient.* Et adhuc: *Caecitas ex parte contingit in Israel, donec plenitudo gentium*

<!-- page 402 -->

*subintraret.* Et hoc ostendit Isaias: *Verbum misit Dominus in Iacob et cecidit in Israel. Verbum missum in Iacob;* Iacob est nomen naturae, quia fuit de eius semine, sed *cecidit in Israel; Israel,* nomen *spirituale:* nos sumus *filii Israel* et *filii Abrahae* secundum repromissionem, quia sumus imitatores fidei Abrahae. Unde Isaias[^p402-1]: *Cognovit bos possessorem suum, et asinus praesepe domini sui; Israel autem me non cognovit, et populus meus non intellexit. Bos,* ordo apostolicus, unde Paulus dicit se Hebraeum ex Hebraeis; ipsi fuerunt *boves* proscindentes terram; *asinus* fuit populus gentilis; Isaias: *Venite, et ascendamus ad montem Domini et ad domum Dei Iacob.* Et sequitur: *Non levabit gens contra gentem gladium, nec exercebuntur ultra ad proelium.* — Contradicunt Iudaei, quoniam nondum hoc impletum est; sed Propheta non loquitur pro primo adventu, vel pro prima vocatione, sed pro ultima, quando *dies Domini* erit *super omnem arrogantem;* nec est intelligendum, quod illos *ramos* sic dimittat Deus.

26. Tertia comparatio veteris et novi testamenti est secundum rationem *ternarii:* quia est tempus Synagogae *initiatae, promotae, deficientis.* — Sic in novo testamento est Ecclesiae *initiatae, dilatatae, consummatae.* Unde in Cantico[^p402-2] ter laudatur Ecclesia, quae unica tantum est, nec sunt nec possunt esse plures. Laus Ecclesiae *initiatae: Quae est ista, quae ascendit per desertum sicut virgula fumi?* Secundo, Ecclesiae *dilatatae: Quae est ista, quae progreditur quasi aurora consurgens, pulcra ut luna, electa ut sol?* Tertio, Ecclesiae *consummatae: Quae est ista, quae ascendit de deserto, deliciis affluens, innixa super dilectum suum?* Necesse est enim, quod Rachel pariat filios suos in finali Ecclesia. Unde in Apocalypsi[^p402-3] Manasses ponitur ante patrem, quia sexto loco, et Ioseph undecimo, ultimo Beniamin, et non sine causa.

27. Quarta comparatio veteris et novi testamenti secundum *coaptationes temporum* est, quia quatuor tempora in veteri testamento respondent quatuor ordinibus circa tabernaculum duodecim tribuum[^p402-4], respondent quatuor lateribus civitatis Apocalypsis et quatuor animalibus circa sedem. Primum tempus est *vocationis Patriarcharum;* secundum, *institutionis iudicum;* tertium, *inunctionis regum;* quartum, *illustrationis Prophetarum.* — His quatuor in novo testamento respondet tempus *Apostolorum, martyrum, pontificum, virginum.*

28. Quinta comparatio est secundum rationem *quinarii,* ut sit manus dextera et sinistra habens quinque digitos. Primum tempus est *conditionis naturarum;* secundum, *inspirationis Patriarcharum;* tertium, *institutionis legalium;* quartum, *illustrationis Prophetarum;* quintum, *restaurationis ruinarum.* — In novo testamento respondet *mane, tertia, sexta, nona, undecima*[^p402-5]. *Mane* respondet conditioni naturae, quando *posuit Deus Adam in paradiso, ut operaretur et custodiret illum.* Primum tempus in novo testamento est *diffusionis charismatum,* quod respondet *esse* creaturae; secundum, *vocationis gentium,* quod respondet secundo; tertium, *institutionis Ecclesiarum* secundum leges, quod respondet tertio; quartum, *religionum multiplicationis,* quod respondet quarto, maxime Rechabitis, qui morabantur circa Iordanem, qui pauperes erant[^p402-6]; quintum, in fine *restaurationis collapsorum,* quia oportet, quod veniat *Elias,* qui *restituet omnia;* cum eo et veniet Henoch. *Bestia* autem *vincet illos duos testes.* Unde necesse est, ut prius *ruant,* et fiat *ruina* et postea *restauratio;* tanta erit *tribulatio, ut in errorem inducantur, si fieri potest, etiam electi*[^p402-7].

---

english:
### Collation XV.
#### *On the third vision: the third treatment, which, continuing the preceding one, first shows how in the twelve principal mysteries antichrist too is displayed; then begins to treat of the infinite heavenly contemplations sprouting from the seeds and fruits of Scripture.*

### Summarium

*Introduction. Part I. By way of opposition antichrist too is displayed in those twelve principal mysteries. The first mystery, 1. — The second, 2. — The third, 3. — The fourth, 4. — The fifth and sixth, 5. — The seventh and eighth, 6. — The ninth and tenth, 7. — The eleventh and twelfth, 8. — Epilogue of Part I, 9. — Part II. He begins to treat of the third primary part of the third vision, namely of the heavenly contemplations sprouting from Scripture. Introduction, 10. — Infinite contemplations arise from the consideration of the Old and the New Testament, which two shine back upon one another, and according to the diverse fittings-together of the times, 11. — First, these seed-beds are considered absolutely. The seven ages of the Church answering to the seven days of creation; the first age, 12. — The second age, 13. — The third, 14. — The fourth, 15. — The fifth, 16. — The sixth, 17. — The seventh runs together with the sixth; on the eighth, 18. — According to others the times are distinguished according to five callings, 19. — They are also distinguished according to three times; the appropriations of this threefold distinction, 20. — On the mystery of the number fifteen resulting from the addition of those, 21. — Second, they are considered in comparison to their unfolding; the comparison of the two Testaments is made in six ways, 22. — First, the comparison of the two Testaments according to the reckoning of unity, 23. — Second, according to the reckoning of duality, 24. — The final conversion of the Jewish people, 25. — Third, according to the reckoning of the ternary, 26. — Fourth, according to the reckoning of the quaternary, 27. — Fifth, according to the reckoning of the quinary, 28.*

1. *The earth brought forth the green herb, and such as yieldeth seed according to its kind*[^p398-3]. It has been said that in the twelve principal mysteries Christ is displayed; and by way of opposition antichrist is displayed, which is shown thus. — The first is the mystery of *the founding of things;* and there he is displayed through *Lamech*[^p398-4], who first introduced bigamy and was a transgressor of the law of nature and was most lustful; and then *the sons of God, seeing the daughters of men, that they were fair, took to themselves wives of all which they chose.* On account of which the flood was brought in. And from this it is gathered what sort antichrist will be, namely *most unclean;* and from this his *signification* is displayed, because he will kill him upon whom *the sign was set,* namely the Jews, who are signified through Cain. And therefore *vengeance shall be taken for Lamech seventy times sevenfold,* because his sin will be greater than the sin of the Jews.

2. In the second mystery, namely of *the punishment of crimes,* he is signified through *Nimrod*[^p398-5], who first made himself emperor, by whose authority also was built

<!-- page 399 -->

the tower that was to touch heaven; in which it is understood that antichrist will be *most proud,* so that he will be *lifted up above all that is called God.*

3. In the third mystery, namely of *the calling* or *the election of the Fathers,* he is signified through *Dan;* and some are willing to say that he will be literally of the tribe of Dan. Whether it be so, however, I would not dare to affirm; nevertheless in the Apocalypse[^p399-1] the tribe of Dan is not sealed. Of this Dan it is said in Genesis: *Let Dan be a snake in the way, a serpent in the path,* who hides himself in the sand, that he may catch the birds flying about him; and in this it is displayed that he will be *most fraudulent.* But he bites *the horse's heels, that his rider may fall backward.* It is certain that by the *horse* is signified the preacher of truth, and by the *hoof* is signified evangelical perfection, which antichrist will assail. For a horse, if it does not have a firm hoof, is of no worth. Joseph therefore was with the sons of the handmaids, who sold their brother; and Dan was the firstborn of the handmaids.

4. In the fourth mystery, namely of *the giving of the Law,* he is signified through *Balaam*[^p399-2], who gave the worst counsel, who was an idolater, and though he said many good things, yet he built altars and sought auguries. And in this it is signified that he will be *the worst idolater* and an invoker of demons; in Daniel: *But he shall worship the god Maozim in his place.*

5. In the fifth mystery, namely of *the overthrow of enemies,* he is signified through *Achan*[^p399-3], who stole *of the anathema* and died excommunicate; and in this it is signified that he will be *most avaricious* and *most rapacious.* — In the sixth mystery, namely of *the constituting* or the promoting of *judges,* he is signified through *Abimelech*[^p399-4], who killed seventy brothers better than himself; and in this it is signified that he will be *most cruel.*

6. In the seventh mystery, namely of *the anointing of kings,* he is signified through *Goliath in arms*[^p399-5], who reproached the ranks of the sons of Israel. For he will be *magnificent* in outward things, and he will also speak blasphemy against the people of God. — In the eighth mystery, namely of *the revelation of the Prophets,* he is signified through *the shameless king*[^p399-6], because he will know arguments and reasonings beyond the human measure, since he will be *one understanding propositions* and *most cunning.*

7. In the ninth mystery, namely of *the restoring of princes,* he is signified through *Antiochus*[^p399-7], which is interpreted *the silence of poverty,* who destroyed all *laws* universally, wishing to make one; who killed those seven brothers. He also did what no one had dared, namely to destroy *the law of the Jews* — it is true that Aman attempted *to destroy the Jews,* but he did not prevail — in which it is signified that he will be *the destroyer of the law* of the Gospel and the slayer of Christians. — In the tenth mystery, namely of *the redemption of men,* he is signified through *Judas the traitor*[^p399-8]. For he will be *most malignant.*

8. In the eleventh mystery, namely of *the diffusion of the charisms,* he is signified through *Simon Magus*[^p399-9], who wished to buy the Holy Spirit and ascended on high and afterward fell, who invoked demons. For he will be *most lying,* so that he may come in lying signs and wonders. — In the twelfth mystery, namely of *the unlocking of the Scriptures,* he is signified through *the beast of the abyss* or *ascending out of the abyss*[^p399-10], which tramples all things down. For he will be *consummate in all malice.* For he will have *seven heads,* that is, every kind of tempting and every manner of it, now through riches, now through false miracles, now through fear, and so on. Whence in Job: *He draws up his tail like a cedar,* because in him all malices are fused together; and just as Christ had all the charisms, as the assumed nature was able to receive; so he will have all the malices.

9. Thus therefore Scripture unfolds, proceeding little by little, how antichrist will be first *most unclean,* and so on. Whence beside *the tree of life* there was *the tree of the knowledge of good and evil*[^p399-11]; because this one will promise goods and will give evils. Whence he will be made *a serpent, a dragon* and *a beast.* — In all these mysteries there is a correspondence to the Father and to the Son and to the Holy Spirit, because the Trinity ought most of all to shine back in all the works of these mysteries.

<!-- page 400 -->

10. There follows the matter of the *seeds* and the *fruits: The earth brought forth,* he says[^p400-1], *the green herb, and such as yieldeth seed according to its kind.* For just as in the *gathering of the waters* is signified the manifoldness of the *understandings,* and in the *sprouting of the earth* the multiplicity of the *sacramental figures;* so in the *seeds* he shows that it holds a certain infinity of *heavenly contemplations,* which are signified through the *seeds.* For the principal *understandings* and the *figures* are within a certain fixed number, but the *contemplations* are as it were infinite: because, as the shining back of a ray and of an image from a mirror comes about in ways as it were infinite, so it is from the mirror of Scripture. Who can know how many means there are between a right angle and an obtuse one, between an obtuse angle and an acute one? For just as in *seeds* there is multiplication unto infinity, so the contemplations are multiplied. Whence in Daniel[^p400-2]: *Many shall pass over, and knowledge shall be manifold,* because this man and that man look in the mirror in diverse ways.

11. This consideration of the contemplations is between the two mirrors of the two Cherubim, that is, of the two Testaments, which shine back upon one another, so that *man is transformed from brightness into brightness*[^p400-3]. And this sprouting of the seeds gives one to understand diverse contemplations according to the diverse fittings-together of the times; and he who is ignorant of the times cannot know them. For he cannot know things future who is ignorant of things past. If indeed I do not know of what tree the seed is, I cannot know what tree ought to come from it. Whence the knowledge of things to come depends upon the knowledge of things past. For Moses, prophesying of things to come, narrated things past[^p400-4] through revelation.

12. But it is to be noted that, just as God made the world in six days and rested on the seventh, so the mystical body of Christ has six ages and a seventh, which runs together with the sixth[^p400-5], and an eighth. These are the seminal reasons for knowing the Scriptures. — The first age is as it were *infancy,* from Adam unto Noah. For God in the beginning set as it were in a seed what afterward budded forth in mystical deed or work. The first day signifies the first time, in which light and knowledge are given to man; and this is *infancy,* which is blotted out by forgetting; so whatever was done up to that time, when by the flood every living thing was blotted out save those which were with Noah[^p400-6].

13. The second time answers to the second day and to the age of *boyhood:* because then was made *the firmament in the midst of the waters*[^p400-7]; in which time the covenant was made through the *ark,* lest men be destroyed by the waters below, and through the *bow,* lest they perish any further by a flood. And just as in boyhood boys speak and learn to speak, so in the second time the tongues were divided. And this age lasts from Noah unto Abraham.

14. On the third day the earth sprouted, and in the third age, namely *adolescence,* man is able to beget. And in the third age, which lasts from Abraham unto David, the Synagogue then began to flower in Abraham and through the circumcision made in his flesh[^p400-8].

15. On the fourth day were made *the lights of heaven,* and the heaven was adorned; and it answers to the age of *youth,* because that age is fit for wisdom. And in the fourth age or time, which lasts from David unto the transmigration of Babylon, the kingdom and the priesthood flourished and were vigorous as two lights, and the stars were the Prophets.

16. On the fifth day the fishes were made; and it answers to *old age,* where warmth already begins to be diminished; so in the fifth age, namely from the transmigration of Babylon unto Christ, the Synagogue began to fail and grew old and lost its authority.

17. On the sixth day man was made prince of the beasts; and it answers to *ripe age,* which age is mature and fit for wisdom; and it answers to the sixth age, which is from Christ unto the end of the world; and in the sixth age Christ was born, on the sixth day crucified, in the sixth month conceived after the conception of John[^p400-9]. Wisdom therefore was incarnate in the sixth age.

18. The seventh age runs together with the sixth, namely the rest of souls after Christ's passion. — Upon these there follows the eighth age, namely of the *resurrect*[?] , of which the Psalmist[^p400-10] says: *In the morning I will stand before thee and will see, because thou art not a God that willest iniquity.* And it is a return to the first, because after the seventh day the going back is made to the first. — These are the *seeds* cast for the understanding of the Scriptures, which are produced from those trees according to the common exposition; and thus time is divided into *seven* ages.

19. According to others time is reduced to *five;* and this Christ sets down[^p400-11], who sets down *five callings: The kingdom of heaven is like to a householder, who went out early in the morning to hire labourers into his vineyard,* namely at *the first hour, the third, the sixth, the ninth, the eleventh. The morning* was *the beginning of the creature,* because God set man in paradise and commanded him *that he should dress it and keep it*[^p400-12]. Yet he did not as yet have mattock or hoe; but of the trees he was able to

<!-- page 401 -->

make them, which obeyed him. — The second *calling* was through the scourge, up to the time of Noah, who preached that they should beware further. — The third, under Abraham, who was a worshipper of God and a raiser of altars, and this up to Moses. — The fourth, under Moses through the Law and miracles, and this up to Christ. — The fifth, under Christ and through Christ by penance, to which he called all men, and to the marriage feast[^p401-1].

20. According to the Saints modern and ancient there are distinguished *three times,* namely of the law of *nature,* of the law *written* and of the law of *grace*[^p401-2]. — The *septenary* is appropriated to the Holy Spirit on account of the seven charisms of the graces; the *quinary* to the Son, on account of the five spiritual senses — in sign of which the wing of the Cherub had five cubits[^p401-3] — the *ternary* to the Father, because the ternary is the principle of things perfect; likewise, every proof necessarily begins from a ternary and is the first; likewise, the Father has three notions; for he is *generating, unbegettable, spirating.* — Threefold is the law: *written within,* as the law of nature; *set forth without,* as the written law; *infused from above,* as the law of grace. These are the seed-beds, and he who is ignorant of them, namely of these times, cannot come to the mystery of the Scriptures.

21. Join *the seven ages, the five callings, the three times,* and you have fifteen, which number holds a mystery, as Jerome shows[^p401-4]. Through the descent of the Holy Spirit upon the hundred and twenty believers: through these fifteen degrees the sun has to ascend above our hemisphere in one hour; because, if the natural day has twenty-four hours, and each sign thirty degrees, and each day the twelve signs are turned about; it is necessary that in one hour the sun be raised above our hemisphere by fifteen degrees; and that is *the morning of the resurrection,* when we shall be at the end of the age: *In the morning,* he says[^p401-5], *I will stand before thee and will see.* — These seed-beds have been considered absolutely.

22. Likewise, that which arises is *compared* to that from which it arises, as a tree to the *seed* from which it arises, and to the *tree* from which the seed arises. So the New Testament is compared to the Old, as *tree* to tree, as *letter* to letter, as *seed* to seed. And just as a tree is from a tree, and a seed from a seed, and a letter from a letter; so a testament is from a testament. According to this the comparison of the two Testaments is assigned in six ways, according to the difference of unity, duality, the ternary, the quaternary, the quinary and the senary, unity being always added.

23. According to the reckoning of *unity* there are two Testaments: one *engendering unto bondage,* the other *unto freedom*[^p401-6]; one according to *fear,* the other according to *love;* one according to the *letter,* the other according to the *spirit;* one according to *figure,* the other according to *truth;* and thus these two times are distinguished as night and day. Whence in the Psalm[^p401-7]: *Day to day uttereth speech, and night to night sheweth knowledge.* In that night the Law was as the moon; the Fathers, as the stars, according to Gregory. But when the sun came, then it was clear day.

24. Another distinction is according to the reckoning of *duality.* The Old Testament has two times, namely the time *before the Law* and the time *under the Law.* — So in the New Testament a twofold time answers to them: the time of the calling of the *Gentiles,* which answers to the first; and the time of the calling of the *Jews,* which answers to the second. This time is not yet, because then will be fulfilled that word of Isaiah[^p401-8]: *Nation shall not lift up sword against nation, neither shall they be exercised any more to war;* because this has not yet been fulfilled, since both swords are still in force; there are still disputations and heresies. Whence the Jews, because they hope for this, believe that Christ has not yet come.

25. But that the Jews *will be converted* is certain from Isaiah[^p401-9] and from the Apostle, who alleges the authority: *If the number of the children of Israel be as the sand of the sea, a remnant shall be saved.* And further: *Blindness in part has happened in Israel, until the fullness of the Gentiles*

<!-- page 402 -->

*should come in.* And this Isaiah shows: *The Lord sent a word into Jacob, and it lighted upon Israel. The word sent into Jacob;* Jacob is the name of nature, because he was of his seed, but *it lighted upon Israel; Israel,* the *spiritual* name: we are *sons of Israel* and *sons of Abraham* according to the promise, because we are imitators of Abraham's faith. Whence Isaiah[^p402-1]: *The ox knoweth his owner, and the ass his master's crib; but Israel hath not known me, and my people hath not understood. The ox,* the apostolic order, whence Paul says that he is a Hebrew of the Hebrews; they were the *oxen* breaking up the earth; the *ass* was the gentile people; Isaiah: *Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob.* And there follows: *Nation shall not lift up sword against nation, neither shall they be exercised any more to war.* — The Jews contradict this, since it has not yet been fulfilled; but the Prophet is not speaking of the first coming, nor of the first calling, but of the last, when *the day of the Lord* will be *upon every arrogant man;* nor is it to be understood that God so dismisses those *branches.*

26. The third comparison of the Old and the New Testament is according to the reckoning of the *ternary:* because there is the time of the Synagogue *begun, advanced, failing.* — So in the New Testament there is the time of the Church *begun, spread abroad, consummated.* Whence in the Canticle[^p402-2] the Church is praised three times, which Church is one only, nor are there nor can there be more. The praise of the Church *begun: Who is she that goeth up by the desert as a little pillar of smoke?* Second, of the Church *spread abroad: Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun?* Third, of the Church *consummated: Who is this that cometh up from the desert, flowing with delights, leaning upon her beloved?* For it is necessary that Rachel bear her sons in the final Church. Whence in the Apocalypse[^p402-3] Manasses is set before his father, namely in the sixth place, and Joseph in the eleventh, and Benjamin last, and not without cause.

27. The fourth comparison of the Old and the New Testament is according to the *fittings-together of the times,* because the four times in the Old Testament answer to the four ranks about the tabernacle of the twelve tribes[^p402-4], and answer to the four sides of the city of the Apocalypse and to the four living creatures about the throne. The first time is that of *the calling of the Patriarchs;* the second, of *the instituting of judges;* the third, of *the anointing of kings;* the fourth, of *the illumining of the Prophets.* — To these four in the New Testament answers the time of *the Apostles, of the martyrs, of the pontiffs, of the virgins.*

28. The fifth comparison is according to the reckoning of the *quinary,* so that there is a right hand and a left having five fingers. The first time is that of *the founding of the natures;* the second, of *the inspiring of the Patriarchs;* the third, of *the instituting of the legal observances;* the fourth, of *the illumining of the Prophets;* the fifth, of *the restoring of the ruins.* — In the New Testament there answer *the first hour, the third, the sixth, the ninth, the eleventh*[^p402-5]. *The morning* answers to the founding of nature, when *God set Adam in paradise, that he should dress it and keep it.* The first time in the New Testament is that of *the diffusion of the charisms,* which answers to the *being* of the creature; the second, of *the calling of the Gentiles,* which answers to the second; the third, of *the instituting of the Churches* according to laws, which answers to the third; the fourth, of *the multiplying of the religious orders,* which answers to the fourth, and most of all to the Rechabites, who dwelt about the Jordan, who were poor[^p402-6]; the fifth, at the end, of *the restoring of the fallen,* because it is needful that *Elias* come, who *shall restore all things;* and with him Henoch too will come. But *the beast will overcome those two witnesses.* Whence it is necessary that they first *fall,* and that there be *a ruin* and afterward *a restoring;* so great will be the *tribulation, that they should be led into error, if it were possible, even the elect*[^p402-7].

---

la: Gen. 1, 12. — In seq. propositione respicitur collat. praecedens n. 17. seqq.

en: Genesis 1:12. — In the following proposition reference is had to the preceding collation, n. 17 ff.

la: Gen. 4, 19. — Seq. locus est ibid. 6, 2. Subinde respicitur Gen 4, 15: Posuitque Dominus Cain signum etc.; et allegatur v. 24: Septuplum ultio dabitur de Cain, de Lamech vero septuagies septies.

en: Genesis 4:19. — The following passage is ibid. 6:2. Thereupon reference is had to Genesis 4:15: "And the Lord set a mark upon Cain," etc.; and v. 24 is alleged: "Sevenfold vengeance shall be taken for Cain, but for Lamech seventy times sevenfold."

la: Gen. 10, 8: « Ipse [Nemrod] coepit esse potens in terra ». In quem locum Glossa *ordinaria* apud Strabum: Nemrod secundum Iosephum [I. Antiquit. c. 9.] nova regni cupiditate tyrannidem arripuit et fuit auctor aedificandae turris, quae tangeret caelum. Cfr. Hieron., Hebraic. Quaest. in Gen. 10, 8, et Isidor., Comment. sive Quaest. in Gen. c. 9. — Subinde allegatur II. Thess. 2, 4.

en: Genesis 10:8: "He [Nimrod] began to be mighty on the earth." On which passage the *Glossa ordinaria* in Strabo: Nimrod, according to Josephus [Antiquities I, c. 9], out of a new lust for rule seized upon tyranny and was the author of the building of the tower that was to touch heaven. Compare Jerome, Hebrew Questions on Genesis 10:8, and Isidore, Commentary or Questions on Genesis, c. 9. — Thereupon 2 Thessalonians 2:4 is alleged.

la: Cap. 7, 4. seqq. Beda, I. Explanat. Apoc. 7, 5: Convenienter et a Iuda inchoat, ex qua tribu ortus est Dominus noster, et Dan praetermisit, ex quo dicitur antichristus esse nasciturus, sicut scriptum est [Gen. 49, 17.]: Fiat Dan coluber in via etc. Cfr. August., Qq. in Iosue q. 22: Verumtamen, cum Iacob filios suos benediceret, talia dixit de isto Dan, ut de ipsa tribu existimetur exsurrecturus antichristus. Hieron., Hebraic. Quaest. in Gen. 49, 16. seqq. hunc locum aliter exponit, et Isidor., Comment. sive Quaest. in Gen. c. 31. n. 35. seqq., relata opinione, secundum quam antichristus ex tribu Dan sit nasciturus, adiungit: Alii de Iuda, a quo traditus est Christus, haec scripta pronuntiant etc. Alii vero hanc prophetiam ad antichristum transferunt. — Gen. 35, 25. seq.: Filii Belae ancillae Rachelis: Dan et Nephtali; filii Zelphae ancillae Liae: Gad et Aser.

en: Chapter 7:4 ff. Bede, Exposition of the Apocalypse I, on 7:5: Fittingly he begins from Judah too, from which tribe our Lord arose, and he passed over Dan, from which antichrist is said to be born, as it is written [Gen. 49:17]: "Let Dan be a snake in the way," etc. Compare Augustine, Questions on Joshua q. 22: Nevertheless, when Jacob blessed his sons, he said such things of this Dan that antichrist is thought to be about to rise from that very tribe. Jerome, Hebrew Questions on Genesis 49:16 ff., expounds this passage otherwise, and Isidore, Commentary or Questions on Genesis c. 31, n. 35 ff., having reported the opinion according to which antichrist is to be born of the tribe of Dan, adds: Others pronounce these writings to be of Judah, from whom Christ was handed over, etc. Others, however, transfer this prophecy to antichrist. — Genesis 35:25 f.: The sons of Bala, Rachel's handmaid: Dan and Nephtali; the sons of Zelpha, Lia's handmaid: Gad and Aser.

la: Cfr. Num. c. 22-24. Vide Origen., in Num. homil. 13. seqq., et August., Qq. in Num. q. 47. seqq. — Inferius allegatur Dan. 11, 38. Cfr. Hieron. in hunc locum.

en: Compare Numbers cc. 22–24. See Origen, on Numbers, homily 13 ff., and Augustine, Questions on Numbers q. 47 ff. — Below Daniel 11:38 is alleged. Compare Jerome on this passage.

la: Vide Iosue 7, 1. seqq.

en: See Joshua 7:1 ff.

la: De quo Iudic. 9, 1. seqq. Cfr. Isidor., Comment. sive Quaest. in Iudic. c. 6. n. 3. seqq.

en: Of whom Judges 9:1 ff. Compare Isidore, Commentary or Questions on Judges c. 6, n. 3 ff.

la: Cfr. I. Reg. 17, 4. seqq. Vide Apoc. 13, 1. seqq., ubi de bestia blasphemante Deum et Sanctos.

en: Compare 1 Kings 17:4 ff. See Apocalypse 13:1 ff., where there is treatment of the beast blaspheming God and the Saints.

la: Dan. 8, 23: Et post regnum eorum, cum creverint iniquitates, consurget rex impudens facie et intelligens propositiones.

en: Daniel 8:23: And after their reign, when iniquities shall have grown up, there shall arise a king of a shameless face and understanding propositions.

la: Vide I. Machab. 1, 43: Et scripsit rex Antiochus omni regno suo, ut esset omnis populus unus, et relinqueret unusquisque legem suam; ibid. II. 7, 1. de interfectione septem fratrum. — Glossa *ordinaria* (sumta ex Rabano) in I. Machab. 1, 63: Interpretatur autem Antiochus *paupertatis silentium.* — De Aman cfr. Esther c. 3. seqq.

en: See 1 Maccabees 1:43: And king Antiochus wrote to his whole kingdom that all the people should be one, and that every one should leave his own law; ibid. 2 Maccabees 7:1, on the killing of the seven brothers. — The *Glossa ordinaria* (taken from Rabanus) on 1 Maccabees 1:63: And Antiochus is interpreted *the silence of poverty.* — On Aman compare Esther c. 3 ff.

la: Cfr. Matth. 26, 14. seqq.

en: Compare Matthew 26:14 ff.

la: De quo Act. 8, 9. seqq. De eius ascensu et casu cfr. Clement., VI. Constitut. apostolic. (inter opera Clementis) c. 9; Arnob., II. adversus Gentes, c. 12; Ambros., IV. Hexaëm. c. 8. n. 33.

en: Of whom Acts 8:9 ff. On his ascent and fall compare Clement, Apostolic Constitutions VI (among the works of Clement) c. 9; Arnobius, Against the Nations II, c. 12; Ambrose, Hexaëmeron IV, c. 8, n. 33.

la: Apoc. 11, 7. Ibid. 13, 1: Et vidi de mari bestiam ascendentem, habentem capita septem etc. — Seq. locus est Iob 40, 12.

en: Apocalypse 11:7. Ibid. 13:1: And I saw a beast coming up out of the sea, having seven heads, etc. — The following passage is Job 40:12.

en: Genesis 2:9.

la: Gen. 1, 12. — De seq. propositione cfr. supra collat. 13. et 14.

en: Genesis 1:12. — On the following proposition compare above, collations 13 and 14.

la: Cap. 12, 4. Cfr. supra pag. 388, nota 3. — Superius pro *refulsio* A *repercussio,* D *repulsio,* E *reflexio.*

en: Chapter 12:4. Compare above, p. 388, note 3. — Above, for *refulsio* A reads *repercussio,* D *repulsio,* E *reflexio.*

la: Epist. II. Cor. 3, 18. Vide supra pag. 377, nota 5. — De duobus Cherubim cfr. supra pag. 375, nota 3.

en: The Epistle 2 Corinthians 3:18. See above, p. 377, note 5. — On the two Cherubim compare above, p. 375, note 3.

la: In Genesi allata.

en: Those brought forward in Genesis.

la: Cfr. supra Prolog. in Breviloq. § 2.

en: Compare above, the Prologue to the Breviloquium, § 2.

la: Gen. 7, 21. seqq. Cfr. supra pag. 204, nota 6.

en: Genesis 7:21 ff. Compare above, p. 204, note 6.

la: Gen. 1, 6. — Subinde respicitur Gen. 6, 18. seqq.: Ponamque foedus meum tecum, et ingredieris arcam tu etc.; ibid. 9, 12. seq. de foedere per arcum, et 11, 7. de divisione linguarum.

en: Genesis 1:6. — Thereupon reference is had to Genesis 6:18 ff.: And I will establish my covenant with thee, and thou shalt enter into the ark, etc.; ibid. 9:12 f. on the covenant through the bow, and 11:7 on the division of tongues.

la: Cfr. Gen. 17, 2. seqq.

en: Compare Genesis 17:2 ff.

la: Vide Luc. 1, 36.

en: See Luke 1:36.

la: Psalm. 5, 5.

en: Psalm 5:5.

la: Matth. 20, 1. seqq. Cfr. Gregor., I. Homil. in Evang. homil. 19. n. 1, ubi quinque aetates distinguit.

en: Matthew 20:1 ff. Compare Gregory, Homilies on the Gospels I, homily 19, n. 1, where he distinguishes five ages.

la: Gen. 2, 15. (ibid. v. 8: In quo [paradiso] posuit hominem etc.). Cfr. Ambros., de Paradiso, c. 4. n. 25, et August., VIII. de Gen. ad lit. c. 8. n. 15. seqq.

en: Genesis 2:15 (ibid. v. 8: In which [paradise] he placed the man, etc.). Compare Ambrose, On Paradise, c. 4, n. 25, and Augustine, On Genesis to the Letter VIII, c. 8, n. 15 ff.

la: Cfr. Matth. 4, 17. et 22, 2. seqq.

en: Compare Matthew 4:17 and 22:2 ff.

la: Sufficiat adduxisse Ambros., Epist. 73. n. 2. seqq.; August., Epist. 157. (alias 89.) c. 3. n. 15; 83 Qq. q. 61, n. 7; IV. de Trin. c. 4. n. 7. Cfr. supra pag. 266, nota 6. verba Hug. a S. Vict.

en: Let it suffice to have adduced Ambrose, Letter 73, n. 2 ff.; Augustine, Letter 157 (otherwise 89) c. 3, n. 15; the 83 Questions, q. 61, n. 7; On the Trinity IV, c. 4, n. 7. Compare above, p. 266, note 6, the words of Hugh of St. Victor.

la: Libr. III. Reg. 6, 24. — De perfectione ternarii cfr. I. Sent. d. 2. q. 4. scholion. — Aristot., I. Poster. c. 15. (c. 19.): Est autem omnis syllogismus per tres terminos. Cfr. ibid. c. 21. (c. 25.). — De notionibus Patris cfr. supra Breviloq. p. I. c. 3. — Inferius pro *quia ternarius est principium perfectorum* B *qui est principium totius Trinitatis secundum Augustinum* (IV. de Trin. c. 20. n. 29.). Subinde pro *ternario* plures codd. *triangulo,* cui lectioni non bene respondet vox *probatio,* pro qua substituenda esset *figuratio;* cfr. supra collat. 4. n. 16.

en: 3 Kings 6:24. — On the perfection of the ternary compare I Sentences, d. 2, q. 4, scholion. — Aristotle, Posterior Analytics I, c. 15 (c. 19): Now every syllogism is through three terms. Compare ibid. c. 21 (c. 25). — On the notions of the Father compare above, Breviloquium, Part I, c. 3. — Below, for *because the ternary is the principle of things perfect,* B reads *which is the principle of the whole Trinity according to Augustine* (On the Trinity IV, c. 20, n. 29). Thereupon, for *ternary* several codices read *triangle,* to which reading the word *proof* does not well answer, and in its place *figuration* would have to be substituted; compare above, collation 4, n. 16.

la: Libr. I. Comment. in Epist. ad Gal. 1, 18: Non abs re arbitror, *quindecim dies,* quibus apud Petrum Paulus habitavit, plenam significare scientiam consummatamque doctrinam. Siquidem quindecim sunt carmina in Psalterio et quindecim gradus, per quos ad canendum ascendunt Deo, et in atriis eius consistendum iustus ascendit. Ezechias quoque, quindecim annorum spatio sibi ad vitam dato, signum accipere meretur in gradibus [Isai. 38, 8. seqq.] etc. — Mox respicitur Act. 1, 15, ubi in Glossa et a Beda, et clarius a Rabano, XVIII. de Universo, c. 3, ista de numeris 15 et 120 explicantur. Numeri ab 1-15 additi sunt 120. Quindecim (ex 7 et 8) referuntur ad vitam futuram.

en: Commentary on the Epistle to the Galatians I, on 1:18: I judge it not beside the point that the *fifteen days* which Paul spent with Peter signify full knowledge and consummated teaching. Since indeed there are fifteen songs in the Psalter and fifteen steps, by which they go up to sing to God, and the just man ascends to take his stand in his courts. Ezechias too, when a space of fifteen years of life had been given him, is counted worthy to receive a sign on the steps [Isaiah 38:8 ff.], etc. — Presently reference is had to Acts 1:15, where in the Gloss and by Bede, and more clearly by Rabanus, On the Universe XVIII, c. 3, these things concerning the numbers 15 and 120 are explained. The numbers from 1 to 15 added together make 120. The fifteen (from 7 and 8) refer to the life to come.

la: Psalm. 5, 5. Vide supra n. 18. — Pro explicatione praecedentis propositionis *necesse est, ut in una hora* etc., secunda manus in cod. A posuit: ita scilicet, quod totum tempus a principio mundi usque ad finem habet rationem unius horae. *Et illud est mane,* id est prima hora diei.

en: Psalm 5:5. See above, n. 18. — By way of explaining the preceding proposition *it is necessary that in one hour,* etc., a second hand in codex A set down: namely thus, that the whole time from the beginning of the world unto the end has the reckoning of one hour. *And that is the morning,* that is, the first hour of the day.

la: Respicitur Gal. 4, 24. seqq. — De seqq. cfr. III. Sent. d. 40. q. 1. seqq.

en: Reference is had to Galatians 4:24 ff. — On what follows compare III Sentences, d. 40, q. 1 ff.

la: Psalm. 18, 3. — Gregor., XXVII. Moral. c. 8. n. 12. seq., Patriarchas et Prophetas comparat stellis caeli.

en: Psalm 18:3. — Gregory, Morals XXVII, c. 8, n. 12 f., compares the Patriarchs and the Prophets to the stars of heaven.

la: Cap. 2, 4. — Superius pro *Alia distinctio* in A secunda manus substituit *Alia comparatio,* quae etiam subinde post *gentium* addidit *quae erant sine Lege* (cfr. Rom. 2, 14.).

en: Chapter 2:4. — Above, for *Another distinction,* a second hand in A substituted *Another comparison,* which also thereupon added after *of the Gentiles* the words *who were without the Law* (compare Romans 2:14).

la: Cap. 10, 22. Rom. 9, 27; ibid. 11, 25: Caecitas ex parte etc. — Seq. textus est Isai. 9, 8. In quem locum Hieron. (IV. Comment. in Isai.) dicit: Iuxta anagogen hunc locum nostri ita edisserunt: Misit Deus Filium suum ad Iacob, hoc est ad Iudaeos, et venit ad Israel, hoc est ad gentium populum, quos et Apostolus appellari dicit Israel [Rom. 9, 6. seqq., ubi etiam dicitur: Neque qui semen sunt Abrahae, omnes filii... sed qui filii sunt promissionis etc.; cfr. etiam Gal. 3, 6. seqq.].

en: Chapter 10:22. Romans 9:27; ibid. 11:25: Blindness in part, etc. — The following text is Isaiah 9:8. On which passage Jerome (Commentary on Isaiah IV) says: According to the anagogy our writers expound this passage thus: God sent his Son to Jacob, that is, to the Jews, and he came to Israel, that is, to the people of the Gentiles, whom the Apostle too says are called Israel [Romans 9:6 ff., where it is also said: Neither are they all sons that are the seed of Abraham... but they that are the sons of the promise, etc.; compare also Galatians 3:6 ff.].

la: Cap. 1, 3; cfr. Hieron. in hunc locum. — Subinde respicitur Phil. 3, 5: Hebraeus ex Hebraeis; allegatur Isai. 2, 3. et 4. ac dein v. 12: Quia dies Domini exercituum super omnem superbum et excelsum et super omnem arrogantem, et humiliabitur. — Rom. 11, 1. seqq. ostenditur, quod Deus Iudaicum populum non omnino repulit, ibique v. 16. seqq. Apostolus utitur exemplo *radicis* et *ramorum.*

en: Chapter 1:3; compare Jerome on this passage. — Thereupon reference is had to Philippians 3:5: A Hebrew of the Hebrews; Isaiah 2:3 and 4 is alleged, and then v. 12: Because the day of the Lord of hosts shall be upon every one that is proud and high-minded and upon every arrogant man, and he shall be humbled. — In Romans 11:1 ff. it is shown that God has not altogether cast off the Jewish people, and there at v. 16 ff. the Apostle uses the example of the *root* and the *branches.*

en: Chapter 3:6; 6:9 and 8:5. Compare above, collation 2, n. 14.

la: Cap. 7, 6. seqq. Gen. 41, 51: Vocavitque [Ioseph] nomen primogeniti *Manasses.* Cfr. Beda, I. Explanatio Apoc. 7, 5. seqq., ubi etiam ratio affertur pro ordinatione tribuum: Quia non ordinem terrenae generationis, sed iuxta interpretationem nominum virtutes Ecclesiae decrevit [Ioannes] exponere, quae a *confessione et laude* praesenti ad *dexteram* vitae festinet aeternae. Hoc enim nomen Iudae, qui primus, et Beniamin, qui ultimus ponitur, sonat etc.

en: Chapter 7:6 ff. Genesis 41:51: And [Joseph] called the name of the firstborn *Manasses.* Compare Bede, Exposition of the Apocalypse I, on 7:5 ff., where a reason too is brought forward for the ordering of the tribes: Because [John] determined to set forth, not the order of earthly generation, but according to the interpretation of the names the virtues of the Church, which from present *confession and praise* hastens toward the *right hand* of eternal life. For this is what the name of Judah, who is set first, and of Benjamin, who is set last, sounds forth, etc.

la: Cfr. Num. 2, 3. seqq. — Mox respicitur Apoc. 21, 16. (cfr. supra pag. 363, nota 1, ubi etiam de 12 tribubus) et 4, 8. (vide supra pag. 368, nota 7.).

en: Compare Numbers 2:3 ff. — Presently reference is had to Apocalypse 21:16 (compare above, p. 363, note 1, where there is also treatment of the 12 tribes) and 4:8 (see above, p. 368, note 7).

la: Respicitur Matth. 20, 1. seqq.; cfr. supra n. 19. — Mox allegatur Gen. 2, 15. — Superius pro *ut sit manus dextera et sinistra* B *ut secundum duo testamenta sint duae manus, dextera et sinistra, quaelibet.*

en: Reference is had to Matthew 20:1 ff.; compare above, n. 19. — Presently Genesis 2:15 is alleged. — Above, for *so that there is a right hand and a left,* B reads *so that according to the two Testaments there are two hands, a right and a left, each of them.*

la: Vide Ierem. 35, 2. seqq. Hieron., Epist. 58. (alias 13.) n. 5. inter principes monachorum recenset etiam Rechabitas. — Seq. locus est Matth. 17, 11: Elias quidem venturus est et restituet omnia. De Henoch cfr. Gen. 5, 24; Eccli. 44, 16. et Hebr. 11, 5. Subinde allegatur Apoc. 11, 7. et Matth. 24, 21. ac 24. — A D E inferius omittunt *cum eo et veniet Henoch.*

en: See Jeremiah 35:2 ff. Jerome, Letter 58 (otherwise 13) n. 5, reckons the Rechabites too among the chief of monks. — The following passage is Matthew 17:11: Elias indeed shall come and restore all things. On Henoch compare Genesis 5:24; Ecclesiasticus 44:16 and Hebrews 11:5. Thereupon Apocalypse 11:7 and Matthew 24:21 and 24 are alleged. — A D E below omit *and with him Henoch too will come.*

la: Comparatio veteris et novi testamenti continuatur in seq. collatione quoad senarium et septenarium.

en: The comparison of the Old and the New Testament is continued in the following collation as regards the senary and the septenary. ---

translators_notes:
**Provenance.** Printed pp. 398–402 (PDF 474–478), raw L67795–L68510. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer
bands at 2.1–2.3×. Plate scouting banked ahead of writing at
`manual-review/hex-c15-plate-scouting.md`.

**★★ SPAN — THE PRE-RUN'S FAR END WAS WRONG, AND THE BAND SETTLED IT.** The hand-off carried into
this session put Collatio XV at **pp. 398–403** and described p. 403 as a boundary leaf with XV's
matter in rows .50–.79. **It is not.** `COLLATIO XVI.` prints at the **head of p. 403**, below that
leaf's own running head `IN HEXAËMERON COLLATIO XVI.`, read directly on the plate; and Collatio XV
closes at the foot of **p. 402's right column** at *…si fieri potest, etiam electi.* The printed
span is therefore **pp. 398–402**. ⚠ The end is fixed **positively from the next real header on the
band**, not from the white space below ¶ 28 — the standing Vol V rule, and the reason it is worth
re-running: the row-ink profile of p. 402 shows the body stopping at 57 % of the leaf, which is
exactly the shape that misled `bon-brev-p2-c4`. The confirming evidence is independent and
editorial: **p. 402 n. 7 is Quaracchi saying the comparison *continuatur in seq. collatione*.**

**Heading.** `COLLATIO XV.` carries **no apparatus anchor**. Fifteenth opening read; only
`COLLATIO I.` has one.

⚠ **A negative worth recording — the raw's `quomodo'` in the subtitle is NOT an anchor.** The IA OCR
renders a mark after *quomodo* at the end of the subtitle's first line, and in Vol V a `'` is
exactly how a superscript survives. Zoomed 10× (x 2280–2420, y 995–1060), it is a faint broken
speck sitting at x-height, not a numeral: too small, too pale, and too low. **The subtitle carries
no anchor**, and the next reader should not re-litigate it.

**★★ THE SUMMARIUM DOES NOT CROSS THE LEAF BOUNDARY, AND IT AGREES WITH THE BODY.** Two negatives,
both checked, both against expectations set by c14. (a) c14's Summarium broke across 392/393 — a
first in the work. **c15's does not**: it sits wholly on p. 398, rows 1270–2164, sixteen lines at
full measure above the two-column body, and carries no anchor. That crossing was an event, not the
start of a pattern. (b) c14's Summarium ran **one short** of the body and c6's ran **three short**.
**c15's runs exactly level**: the body has **28 numbered ¶¶, 1..28, no gaps, identical in both
languages**, and the Summarium's last entry is *Quinto, secundum rationem quinarii, 28.* Its
interior references (1..28) also run without overlap or repetition, unlike c14's `24-26` / `26-28`.
⚠ **The body was still counted.** The standing rule holds whether or not it fires: **the Summarium
is a finding aid, never a count.**

**Hand-off picked up — verified, not adopted.** **p. 398 nn. 3–5.** The forwarding note from c14
said which notes were c15's and (correctly) declined to say where they land. Read at the band:
the leaf's footer splits **nn. 1–3 in the LEFT block, nn. 4–5 in the RIGHT**; the anchors fall
**n. 3 and n. 4 in the left column (both in ¶ 1)** and **n. 5 in the right column (¶ 2)**. So on
this leaf the block split and the anchor split **disagree — the left block overruns by one**.
`KNOWN_TOTALS`' legitimate PENDING at `398: 5` is retired by this chunk. **nn. 1–2 are Collatio
XIV's and are not re-claimed.**

**Hand-off forwarded.** **None.** p. 402's seven notes all belong to this chunk, and Collatio XVI
opens on a fresh leaf with its own register.

**Per-page register (42 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 398 | nn. 3–5 (nn. 1–2 are c14's) | nn. 1–3 L, nn. 4–5 R | nn. 3–4 L, n. 5 R | left block **overruns by one** |
| 399 | nn. 1–11 | 1–3 L, 4–11 R | 1–5 L, 6–11 R | left block **underruns by two** |
| 400 | nn. 1–12 | 1–7 L, runover + 8–12 R | 1–7 L, 8–12 R | they **coincide** |
| 401 | nn. 1–9 | 1–4 L, runover + 5–9 R | 1–5 L, 6–9 R | left block **underruns by one** |
| 402 | nn. 1–7 | 1–3 L, 4–7 R | 1–3 L, 4–7 R | they **coincide** |

**Runovers — two gutter-crossing, zero page-crossing.** p. 400 n. 7 (*…ibid. 9, 12.* | *seq. de
foedere per arcum…*) and p. 401 n. 4 (*…XVIII. de Universo,* | *c. 3, ista de numeris 15 et
120…*). Two of this chunk's right-hand blocks therefore open **unnumbered**; three open numbered.
★ **The unnumbered-right-hand-block norm is weaker here than in c12–c14** — two of five, against
eleven of the previous sixteen leaves.

⚠ **Recording the negatives.** All four interior page-foot joints were checked at the band and are
**clean** — each left block opens with a numbered ¹, and each body joint reads continuously:
398/399 *…aedificata est* → *turris, quae tangeret caelum* · 399/400 ¶ 9 closes, ¶ 10 opens ·
400/401 *…de lignis tamen fa-* → *cere poterat* (mid-word) · 401/402 *…donec plenitudo gentium* →
*subintraret.* None is a page-crossing runover.

**Gutters — every one measured, and the pre-run screens confirmed rather than adopted.**

| page | region | band | value |
|---|---|---|---|
| 398 | XV's two-column body, rows .55–.92 | 61–62 px windows, spread 2 px | **1321** |
| 399 | body .20–.90 | 1186–1246 (61 px), rule 1213–1219 | **1216** |
| 400 | body .25–.85 | 1320–1374 (55 px), rule 1342–1353 | **1347** |
| 401 | body .20–.90 | 1151–1209 (59 px), rule 1176–1183 | **1180** |
| 402 | body .15–.55 | 1346–1408 (63 px), rule 1375–1380 | **1377** |

★ **p. 398 is measured TWICE and reads the same both times.** c14 profiled its own region
(rows .07–.19) at **1320**; XV's region (rows .55–.92) profiles at **1321**. The two collationes
share the leaf and share its gutter — worth stating, because the boundary leaves at 393 and 398
each failed the *default* window and it would be easy to infer that a boundary leaf's gutter is
somehow unstable. It is not; only the default window is.

★ **The `--skew` screen earned its keep and also showed its blind spot.** It flagged p. 400 and
p. 402 as drifting >80 px and correctly **withheld a verdict**, naming the outlying slices. On both
leaves the outliers were structural, not skew: p. 400's `.17` slice sits in the full-measure
running head region and its `.68` slice in the body/footer gap; p. 402's `.59` slice is the
body/footer gap, because XV's body stops at 57 % of that leaf. Re-profiled over the true body
region, both are clean and single-split. **Neither leaf is skewed at all** — c14's p. 394 remains
the only skewed leaf in this stretch.

**★ ONE `[?]` FLAG — QUARACCHI'S OWN TYPE IS BROKEN AT p. 400 ¶ 18.** The print reads
*…octava aetas, scilicet* ***resurrect*** *, de qua…* — the italic word breaks off after
*resurrect* and a visible space stands before the comma. This is not an OCR artifact: **the IA raw
carries the identical gap** (`sciticet  resurrect    ,  de  qua`), and at 10× magnification the
band shows blank paper where the remaining letters would stand. The sense is not in doubt —
*resurrectionis*, "of the resurrection", and ¶ 21 uses exactly that phrase (*mane
resurrectionis*) — but **no supplement is made in the body**, on the same discipline that governed
c14's p. 396 n. 1, where Quaracchi declared their own text defective: **render what is printed;
the reading belongs in the apparatus of this file, not in Bonaventure's text.** Flagged `[?]` in
both languages so that no later pass mistakes the gap for a transcription slip.
★ **This is not a new defect class — the corpus already holds one, and it was handled the same
way.** `bon-brev-p6-c13`'s standing flag is p. 280 n. 6's *…homo non separe*`[?]` for *separet*,
Quaracchi's type breaking off in exactly this manner, likewise left unsupplied. **Two instances now,
in a footer and in a body; assume a third will turn up rather than treating the next one as a
transcription error.**
⚠ `check-live-flags.py vol5` accordingly moves from **2 occurrences to 4** (each flag is mirrored
in Latin and English, which is correct practice); both flags are legitimate and documented.

**Digits and readings settled at the band, against the raw.** p. 398 n. 5's *II. Thess. **2, 4***
(raw `2, i` — the serif-`4` class flagged since Breviloquium c1). p. 399 n. 1's *Isidor. …
c. **31**. n. **35***, and its `[Gen. 49, 17.]`. p. 399 n. 7's *I. Machab. **1, 43*** and
*1, **63***. p. 400 n. 1's *collat. **13. et 14.*** (raw `1 4.`). p. 401 n. 3's *Aristot., I.
Poster. c. **15.** (c. **19.**)* and *c. **21.** (c. **25.**)* — the raw's `c. 13.` is the same
serif artifact, and the printed pair 15/19 is what Quaracchi's own cross-reference scheme requires.
p. 401 n. 4's *Act. **1, 15*** (raw `1, 13`) — settled on content: Acts 1:15 is the verse that
names the hundred and twenty, which is the whole point of the note. p. 401 n. 9's *Rom. 11, **25***
(raw `II, 23`), settled the same way: *Caecitas ex parte* is Romans 11:25.
★ **p. 401 n. 3 is a variant-report, not a citation** — Quaracchi record that several codices read
*triangulo* for *ternario* and then argue that *probatio* does not fit that reading and would have
to become *figuratio*. Rendered in full, including the editors' conditional; **it is a report about
the tradition, not a licence to emend the body.**

**Register.** *theoria* → **"contemplation"** throughout, and kept distinct from *contemplatio*
(which does not occur here) and from *intelligentia* → "understanding" · *seminaria* →
"seed-beds" (Bonaventure's own image, not "seminaries") · *rationes seminales* → "seminal reasons",
the technical phrase, untouched · *coaptatio temporum* → **"fitting-together of the times"**, one
hyphenated compound held constant across ¶¶ 11, 27 and the Summarium, because it is the hinge term
of Pars II · *refulgere / refulsio* → "to shine back" / "shining back", holding the mirror sense
that ¶¶ 10–11 depend on · *reseratio Scripturarum* → "the unlocking of the Scriptures", carried
over from c14 unchanged · *inunctio regum* → "the anointing of kings", likewise · the twelve
mysteries' genitive series (*conditionis rerum, punitionis scelerum, vocationis* / *electionis
Patrum, lationis Legis, prostrationis hostium, constitutionis* / *promotionis iudicum, inunctionis
regum, revelationis Prophetarum, restaurationis principum, redemptionis hominum, diffusionis
charismatum, reserationis Scripturarum*) rendered as a closed set of English "of the —ing of —"
phrases, because ¶¶ 1–8 and ¶¶ 27–28 both run them as a list and the reader must be able to hear
them recur · *aetas* → "age" but *senectus* → "old age" and *senium* → **"ripe age"** (¶¶ 16–17
set them in sequence and the second is the better, not the worse, of the two) · *superlatives in
-issimus* kept as English superlatives throughout (*immundissimus* → "most unclean",
*fraudulentissimus* → "most fraudulent", and so on) because the whole antichrist series is built
on them · *notiones* → "notions", the Trinitarian technical term, with *generans, innascibilis,
spirans* → "generating, unbegettable, spirating" · *religionum multiplicatio* → "the multiplying
of the religious orders", since *religio* here is the order, not the virtue.

**Marginalia** (trimmed from the body, transcribed here in body order, per the standing Vol V
convention). p. 398 — Introductio. · Pars I. Mysterium primum. · Secundum. p. 399 — Tertium. ·
Quartum. · Quintum et sextum. · Septimum et octavum. · Nonum et decimum. · Undecimum et
duodecimum. · Epilogus. p. 400 — Pars II. De theoriis. · Simile. · Origo theoriarum. ·
Notandum. · Tempora absolute considerata. · Septem aetates. · Aetas prima. · Secunda. · Tertia. ·
Quarta. · Quinta. · Sexta. · Septima. · De octava. · Alia divisio sec. quinque vocationes.
p. 401 — Tria etiam tempora. · Tres numeri appropriantur. · De mysterio numeri quindecim. ·
Nota. · Secundo, considerantur in comparatione. · Duo testamenta sex modis comparantur. · Primo. ·
Secundo. · Conversio finalis Iudaeorum. p. 402 — Contradicunt Iudaei. · Tertio. · Quarto. ·
Quinto.

**Furniture not transcribed.** The signature `S. Bonav. — Tom. V.` at the foot of p. 401's left
footer block, and the gathering signature `51` at the foot of p. 401's right block.

**Flags.** One `[?]` — p. 400 ¶ 18, Quaracchi's broken *resurrect*; see above.

**Registry drift caught and repaired.** The frozen Hexaemeron convention is that a division's title
enters the `WORKS` registry in `site/scripts/build-content.mjs` **one at a time, as each chunk is
built**. The registry stopped at Collatio XI: **c12, c13 and c14 all landed without adding theirs.**
This chunk adds **12, 13, 14 and 15**, taking 12–14 from those chunks' own `title_la` frontmatter —
which is the in-place printed subtitle each of those sessions read off its own band, **not** the
volume index, so the convention's actual requirement is met. ⚠ Worth a second look at the next
gate: three consecutive chunks missed the same step.

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