collection: De reductione artium ad theologiam

title: Opusculum

title_alt: On the Reduction of the Arts to Theology

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.

1. *Omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminum*, Iacobus in Epistolae suae primo capitulo[^p319-1]. In hoc verbo tangitur origo omnis illuminationis, et simul cum hoc insinuatur multiplicis luminis ab illa fontali luce liberalis emanatio. Licet autem omnis illuminatio cognitionis interna sit, possumus tamen rationabiliter distinguere, ut dicamus, quod est lumen exterius, scilicet lumen artis mechanicae; lumen inferius, scilicet lumen cognitionis sensitivae; lumen interius, scilicet lumen cognitionis philosophicae; lumen superius, scilicet lumen gratiae et sacrae Scripturae. Primum lumen illuminat respectu figurae artificialis, secundum respectu formae naturalis, tertium respectu veritatis intellectualis, quartum et ultimum respectu veritatis salutaris.

2. Primum igitur lumen, quod illuminat ad figuras artificiales, quae quasi exterius sunt et propter supplendam corporis indigentiam repertae, dicitur lumen artis mechanicae[^p319-2]; quae, quia quodam modo servilis est et degenerat a cognitione philosophiae, recte potest dici exterius. Et illud septuplicatur secundum septem artes mechanicas, quas assignat Hugo in Didascalico[^p319-3], quae sunt scilicet lanificium, armatura, agricultura, venatio, navigatio, medicina, theatrica. — Quarum sufficientia sic accipitur. Quoniam omnis ars mechanica aut est ad solatium, aut ad commodum; sive aut est ad excludendam tristitiam, aut indigentiam; sive aut prodest, aut delectat, secundum illud Horatii[^p319-4]:

> Aut prodesse volunt, aut delectare poetae.

Et iterum:

> Omne tulit punctum qui miscuit utile dulci.

Si est ad solatium et delectationem, sic est *theatrica*, quae est ars ludorum, omnem modum ludendi continens, sive sit in cantibus, sive in organis, sive in figmentis, sive in gesticulationibus corporis[^p319-5]. — Si vero ordinatur ad commodum sive profectum secundum exteriorem hominem, hoc potest esse aut quantum ad operimentum, aut quantum ad alimentum, aut quantum ad utriusque adminiculum. — Si quantum ad *operimentum*, aut illud est de materia molli et leni, sic est *lanificium*; aut de materia dura et forti, et sic est *armatura* sive ars fabrilis, quae continet omnem armaturam fabricatam[^p319-6] sive ex ferro, sive ex quocumque metallo, sive lapide, sive ligno. Si vero iuvat quantum ad cibum, hoc potest esse dupliciter: quia cibamur vegetabilibus, aut sensibilibus. Si quantum ad vegetabilia, sic est agri-
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cultura; si quantum ad sensibilia, sic est *venatio*. — Vel aliter: si iuvat quantum ad cibum, hoc potest esse dupliciter: aut iuvat quantum ad ciborum genituram et multiplicationem, et tunc est *agricultura*; aut quantum ad cibi multiplicem[^p320-1] praeparationem, et sic est *venatio*, quae continet omne genus praeparandi cibos et potus et sapores, quod pertinet ad pistores, coquos et caupones. Denominatur autem ab unius parte solum propter quandam excellentiam et curialitatem[^p320-2].

Si autem est in utriusque adminiculum, hoc est dupliciter: aut defectum supplendo, et sic est *navigatio*, sub qua continetur omnis mercatio sive pertinentium ad operimentum, sive ad alimentum; aut removendo impedimentum et nocumentum, et sic est *medicina*, sive consistat in confectione electuariorum, sive potionum, sive unguentorum, sive curatione vulnerum, sive decisione membrorum, sicut est chirurgia. — Theatrica autem est unica[^p320-3]. Et sic patet sufficientia.

3. Secundum lumen, quod illuminat nos ad formas naturales apprehendendas, est lumen cognitionis sensitivae, quod recte dicitur inferius, quia cognitio sensitiva ab inferiori incipit et fit beneficio lucis corporalis. Et hoc quintuplicatur secundum quinque sensus. — Quorum *sufficientiam* sumit Augustinus secundum naturam luminis elementorum in tertio super Genesi[^p320-4] hoc modo: quia lumen sive lux faciens ad distinctionem rerum corporearum aut est in sua proprietatis eminentia et quadam puritate, et sic est sensus *visus*; aut commiscetur aeri, et sic est *auditus*; aut vapori, et sic est *odoratus*; aut humori, et sic est *gustus*; aut terrae grossitiei, et sic est *tactus*. Spiritus enim sensibilis naturam luminis habet, unde in nervis viget, quorum natura est clara et pervia; et in istis quinque sensibus multiplicatur secundum maiorem et minorem depurationem. Itaque cum quinque sint corpora mundi simplicia, scilicet quatuor elementa et quinta essentia[^p320-5]; ut homo omnes formas corporeas posset percipere, quinque sensus habet illis correspondentes; quia nulla fit apprehensio nisi per aliquam similitudinem et convenientiam organi et obiecti, pro eo quod sensus est natura determinata. — Est et alius modus sumendi sufficientiam sensuum[^p320-6], sed hunc approbat Augustinus, et rationabilis videtur, quia ad hanc sufficientiam simul concurrunt correspondentia ex parte organi, medii et obiecti.

4. Tertium lumen, quod illuminat ad veritates intelligibiles perscrutandas, est lumen cognitionis *philosophicae*, quod ideo interius dicitur, quia interiores causas et latentes inquirit, et hoc per principia disciplinarum et veritatis naturalis, quae homini naturaliter sunt inserta[^p320-7]. Et hoc triplicatur in *rationalem*, *naturalem* et *moralem*. — Et sufficientia potest accipi sic. Est enim veritas sermonum, veritas rerum et veritas morum. *Rationalis* veritatem sermonum considerat, *naturalis* veritatem rerum, *moralis* veritatem morum. — Vel aliter: sicut in summo Deo est considerare rationem causae efficientis, formalis sive exemplaris, et finalis, quia « est causa subsistendi, ratio intelligendi et ordo vivendi[^p320-8] »; sic in ipsa illuminatione philosophiae, quoniam illuminat aut ad cognoscendas causas essendi, et sic est *physica*; aut rationes intelligendi, et sic est *logica*; aut ordinem vivendi, et sic est *moralis* sive *practica*. — Tertio modo sic: quia lumen cognitionis philosophicae illuminat ipsam intellectivam; hoc autem potest esse tripliciter; aut in quantum regit motivam, et sic est moralis; aut in quantum regit se ipsam, et sic est naturalis; aut in quantum regit interpretativam, et sic est sermocinalis; ut sic illuminetur
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homo ad veritatem *vitae*, ad veritatem *scientiae* et ad veritatem *doctrinae*[^p321-1].

Et quoniam tripliciter potest aliquis per *sermonem* exprimere quod habet apud se, ut scilicet notum faciat mentis suae conceptum, vel ut amplius moveat ad credendum, vel ut moveat ad amorem, vel odium: ideo sermocinalis sive rationalis philosophia triplicatur, scilicet in *grammaticam*, *logicam* et *rhetoricam*; quarum prima est ad exprimendum, secunda ad docendum, tertia ad movendum. Prima respicit rationem ut *apprehensivam*; secunda, ut *iudicativam*; tertia, ut *motivam*. Et quia ratio apprehendit per sermonem congruum, iudicat per verum, movet per sermonem ornatum: hinc est, quod haec triplex scientia has tres passiones[^p321-2] circa sermonem considerat.

Rursus, quoniam intellectus noster dirigi habet in iudicando secundum rationes formales, et hae tripliciter possunt considerari: vel in comparatione ad materiam, et sic dicuntur rationes *formales*; vel in comparatione ad animam, et sic *intellectuales*; vel in comparatione ad divinam sapientiam, et sic *ideales*: ideo naturalis philosophia triplicatur in *physicam* proprie dictam, in *mathematicam* et in *metaphysicam*[^p321-3]; ita quod physica consideratio est circa rerum generationem et corruptionem secundum virtutes naturales et rationes seminales; mathematica est circa considerationem formarum abstrahibilium secundum rationes intelligibiles; metaphysica, circa cognitionem omnium entium, quae reducit ad unum primum principium, a quo exierunt secundum rationes ideales sive ad Deum in quantum principium, finis et exemplar; licet inter metaphysicos de huiusmodi rationibus idealibus nonnulla fuerit controversia[^p321-4].

Postremo, quia regimen virtutis motivae tripliciter habet attendi, scilicet respectu *vitae propriae*, respectu *familiae* et respectu *multitudinis subiectae*; ideo moralis philosophia triplicatur, scilicet in *monasticam*, *oeconomicam* et *politicam*; quae distinguuntur secundum triplicem modum praedictum, sicut apparet ex ipsis nominibus[^p321-5].

5. Quartum autem lumen, quod illuminat ad veritatem salutarem, est lumen sacrae Scripturae, quod ideo dicitur superius, quia ad superiora ducit manifestando quae sunt supra rationem, et etiam, quia non per inventionem, sed per inspirationem *a Patre luminum descendit*[^p321-6]. Quod licet unum sit secundum intellectum litteralem, est tamen triplex secundum sensum mysticum et spiritualem. In omnibus enim sacrae Scripturae libris praeter litteralem sensum, quem exterius verba sonant, concipitur triplex sensus spiritualis, scilicet *allegoricus*, quo docemur, quid sit credendum de Divinitate et humanitate; *moralis*, quo docemur, quomodo vivendum sit; et *anagogicus*, quo docemur, qualiter est Deo adhaerendum[^p321-7]. Unde tota sacra Scriptura haec tria docet, scilicet Christi aeternam generationem et incarnationem, vivendi ordinem et Dei et animae unionem. Primum respicit fidem, secundum mores, tertium finem utriusque. Circa primum insudare debet studium doctorum, circa secundum studium praedicatorum, circa tertium studium contemplativorum. Primum maxime docet Augustinus, secundum maxime docet Gregorius, tertium vero docet Dionysius — Anselmus sequitur Augustinum, Bernardus sequitur Gregorium, Richardus sequitur Dionysium, quia Anselmus in ratiocinatione, Bernardus in praedicatione, Richardus in contemplatione — Hugo vero omnia haec[^p321-8].
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6. Ex praedictis colligitur, quod licet ex primaria divisione quadruplex sit lumen desursum descendens; sunt tamen sex eius differentiae: scilicet lumen sacrae Scripturae, lumen cognitionis sensitivae, lumen artis mechanicae, lumen philosophiae rationalis, lumen philosophiae naturalis et lumen philosophiae moralis. Et ideo sex illuminationes sunt in vita ista et habent vesperam; quia *omnis scientia destruetur*[^p322-1]; et ideo succedit eis septima dies requietionis, quae vesperam non habet, scilicet illuminatio gloriae.

7. Unde valde apte[^p322-2] possunt reduci sex istae illuminationes ad senarium formationum sive illuminationum, in quibus factus est mundus, ut cognitio sacrae Scripturae primae formationi, scilicet formationi lucis, respondeat; et sic deinceps per ordinem. — Et sicut omnes illae ab una luce habebant originem, sic omnes istae cognitiones ad cognitionem sacrae Scripturae ordinantur, in ea clauduntur et in illa perficiuntur, et mediante illa ad aeternam illuminationem ordinantur. Unde omnis nostra cognitio in cognitione sacrae Scripturae debet habere statum, et maxime quantum ad intellectum anagogiae, per quem illuminatio refertur in Deum, unde habuit ortum. Et ideo ibi completus est circulus, completus est senarius, et propterea[^p322-3] status.

8. Videamus igitur, qualiter aliae illuminationes cognitionum reduci habent ad lumen sacrae Scripturae. Et primo videamus in illuminatione cognitionis sensitivae, quae tota versatur circa cognitionem sensibilium, ubi tria est considerare: cognoscendi *medium*, cognoscendi *exercitium*, cognoscendi *oblectamentum*[^p322-4]. — Si consideremus *medium cognoscendi*, intuebimur ibi *Verbum* aeternaliter generatum et ex tempore incarnatum. Nullum enim sensibile movet potentiam cognitivam, nisi mediante similitudine, quae egreditur ab obiecto, sicut proles a parente; et hoc generaliter, realiter, vel exemplariter est necesse in omni sensu. Illa autem similitudo non facit completionem in actu sentiendi, nisi uniatur cum organo et virtute; et cum unitur, nova fit perceptio, et per illam perceptionem fit reductio ad obiectum mediante similitudine illa. Et licet non semper obiectum sentiatur, semper tamen, quantum est de se, gignit similitudinem, cum est in sua completione. — Per hunc etiam modum intellige, quod a summa mente, quae cognoscibilis est interioribus sensibus mentis nostrae, aeternaliter emanavit similitudo, imago et proles; et ille postmodum, cum venit *plenitudo temporis*[^p322-5], unitus est menti et carni et hominis formam accepit, quod nunquam fuerat prius; et per illum omnes mentes nostrae reducuntur ad Deum, quae illam similitudinem Patris per fidem in corde suscipiunt.

9. Si vero consideremus sensuum *exercitium*, intuebimur ibi *ordinem vivendi*. Unusquisque enim sensus se exercet circa proprium obiectum, refugit sibi nocivum et non usurpat alienum. — Per hunc modum tunc sensus *cordis* ordinate vivit, dum se ipsum exercet ad id, ad quod est, contra *negligentiam*; dum refugit sibi nocivum, contra *concupiscentiam*; et dum non usurpat sibi alienum, contra *superbiam*. Omnis enim inordinatio aut venit ex negligentia, aut ex concupiscentia, aut ex superbia[^p322-6]. Ille enim ordinate vivit, qui vivit prudenter, temperanter et obtemperanter, ut refugiat negligentiam in operabilibus, concupiscentiam in appetibilibus, superbiam in excellentibus.

10. Si autem consideremus *oblectamentum*, intuebimur Dei et animae unionem. Omnis enim sensus suum sensibile conveniens quaerit cum desiderio, invenit cum gaudio, repetit sine fastidio, quia *non satiatur oculus visu, nec auris auditu impletur*[^p322-7]. — Per hunc etiam modum sensus *cordis* nostri sive pulcrum, sive consonum, sive odoriferum, sive dulce, sive mulcebre debet desideranter quaerere, gaudenter invenire, incessanter repetere. — Ecce, quomodo in cognitione sensitiva continetur occulte divina sapientia, et quam mira est contemplatio quinque sensuum spiritualium secundum conformitatem ad sensus corporales.

11. Per hunc modum est reperire in illuminatione[^p322-8] *artis mechanicae*, cuius tota intentio versatur circa artificialium productionem. In qua ista tria possumus intueri, scilicet *Verbi generationem et incarnationem*, *vivendi ordinem* et *Dei et animae foederationem*. Et hoc, si consideremus *egressum*, *effectum* et *fructum*; vel sic: *artem operandi, qualitatem effecti artificii et utilitatem fructus eliciti*.

12. Si consideremus *egressum*, videbimus, quod effectus artificialis exit ab artifice, mediante similitudine existente in mente; per quam artifex exco-
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gitat, antequam producat, et inde producit, sicut disposuit[^p323-1]. Producit autem artifex exterius opus assimilatum exemplari interiori eatenus, qua potest melius; et si talem effectum posset producere, qui ipsum amaret et cognosceret, utique faceret; et si effectus ille cognosceret suum opificem, hoc esset mediante similitudine, secundum quam ab artifice processit; et si haberet obtenebratos oculos cognitionis, ut non posset supra se elevari, necesse esset ad hoc, ut ad cognitionem sui opificis duceretur, quod similitudo, per quam productus esset effectus, condescenderet usque ad illam naturam, quae ab eo[^p323-2] posset capi et cognosci. — Per hunc modum intellige, quod a summo Opifice nulla creatura processit nisi per Verbum aeternum, « in quo omnia disposuit[^p323-3] », et per quod produxit non solum creaturas habentes rationem *vestigii*, sed etiam *imaginis*, ut eidem assimilari possint per cognitionem et amorem. Et quoniam per peccatum rationalis creatura oculum contemplationis obnubilatum habuit; decentissimum fuit, ut aeternum et invisibile fieret visibile et assumeret carnem, ut nos ad Patrem reduceret. Et hoc est quod dicitur Ioannis decimo quarto[^p323-4]: *Nemo venit ad Patrem nisi per me*; et Matthaei undecimo: *Patrem nemo novit nisi Filius, et cui voluerit Filius revelare.* Et ideo dicitur *Verbum caro factum*. Considerantes igitur illuminationem artis mechanicae quantum ad operis egressum, intuebimur ibi Verbum generatum et incarnatum, id est Divinitatem et humanitatem et totius fidei integritatem[^p323-5].

13. Si vero consideremus *effectum*, intuebimur *vivendi ordinem*. Omnis enim artifex intendit producere opus pulcrum et utile et stabile; et tunc est carum et acceptabile opus, cum habet istas tres conditiones. — Iuxta haec tria necesse est reperiri tria in ordine vivendi scilicet « *scire, velle* et impermutabiliter sive *perseveranter operari* »[^p323-6]. *Scientia* reddit opus pulcrum, *voluntas* reddit utile, *perseverantia* reddit stabile. Primum est in rationali, secundum in concupiscibili, tertium in irascibili.

14. Si consideremus *fructum*, inveniemus *Dei et animae unionem*. Omnis enim artifex, qui aliquod opus facit, aut facit, ut per illud laudetur, aut ut per illud sibi aliquid *operetur* vel lucretur, aut ut in illo *delectetur*, secundum tria, quae sunt in appetibilibus, scilicet bonum *honestum*, *conferens* et *delectabile*[^p323-7]. — Propter haec tria fecit Deus animam rationalem, ut ipsa eum *laudaret*, ut ipsa illi *serviret*, ut ipsa in eo *delectaretur* et quiesceret; et hoc est per caritatem, *in qua qui manet in Deo manet, et Deus in eo*[^p323-8], ita quod est ibi quaedam mirabilis unio et ex unione mirabilis delectatio; quoniam, secundum quod dicitur in Proverbiis, *deliciae meae esse cum filiis hominum*. — Ecce, quomodo illuminatio artis mechanicae via est ad illuminationem sacrae Scripturae, et nihil est in ea, quod non praedicet veram sapientiam. Et ideo sacra Scriptura frequenter talibus similitudinibus utitur satis recte.

15. Iuxta hunc etiam modum est reperire in illuminatione *rationalis philosophiae*, cuius principalis intentio versatur circa *sermonem*. In quo est tria considerare secundum triplicem ipsius sermonis considerationem, scilicet respectu *proferentis*, ratione *prolationis* et respectu *audientis* sive ratione finis.

16. Si sermonem consideremus in respectu ad *loquentem*, sic videmus, quod omnis sermo significat mentis conceptum[^p323-9], et ille conceptus interior est verbum mentis et eius proles, quae nota est etiam ipsi concipienti. Sed ad hoc, quod fiat nota audienti, induit formam vocis, et verbum intelligibile mediante illo indumento fit sensibile et auditur exterius et suscipitur in aure cordis audientis, et tamen non recedit a mente proferentis. — Iuxta hunc modum videmus in Verbo aeterno, quod Pater aeternaliter ipsum concepit generando, secundum illud Proverbiorum octavo[^p323-10]: *Nondum erant abyssi, et ego iam concepta eram.* Sed ad hoc, quod homini sensuali fieret cognoscibile, induit formam carnis, *et Verbum caro factum est et habitavit in nobis*, et tamen remansit *in sinu Patris*.

17. Si vero consideremus sermonem ratione *sui*, sic intuebimur in eo *ordinem vivendi*. Ad complementum enim sermonis necessario ista tria concurrunt, scilicet *congruitas*, *veritas* et *ornatus*. — Et iuxta haec tria omnis actio nostra debet habere *modum, speciem et ordinem*[^p323-11]; ut sit *modificata*
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per modestiam in exteriori opere, *speciosa* per munditiam in affectione, *ordinata* et ornata per rectitudinem in intentione. Tunc enim recte et ordinate vivitur, cum est intentio recta, affectio munda et operatio modesta.

18. Si vero consideremus sermonem ratione *finis*[^p324-1], sic est ad *exprimendum*, ad *erudiendum* et ad *movendum*; sed nunquam *exprimit* aliquid, nisi mediante specie, nunquam *docet*, nisi mediante lumine arguente, nunquam *movet*, nisi mediante virtute; et constat, quod hoc non fit nisi per speciem et lumen et virtutem intrinsecam, intrinsecus *animae unita*: et ideo concludit Augustinus[^p324-2], quod ille solus est verus doctor, qui potest speciem imprimere et lumen infundere et virtutem dare cordi audientis. Et hinc est, quod « cathedram habet in caelo qui intus corda docet ». — Sicut ergo nihil cognoscitur per sermonem perfecte, nisi mediante virtute, lumine et specie unitis animae; sic ad hoc, quod anima erudiatur ad Dei cognitionem per ipsius internam locutionem, necesse est, quod uniatur ei *qui est splendor gloriae et figura substantiae eius, portans omnia verbo virtutis suae*[^p324-3]. — Ex quo patet, quam mira est haec contemplatio, per quam Augustinus in multis libris manuducit ad divinam sapientiam.

19. Secundum etiam hunc modum est reperire in illuminatione *naturalis philosophiae*, cuius principalis intentio versatur circa *rationes formales* in *materia*, in *anima* et in *divina sapientia*. Quas tripliciter contingit considerare, scilicet secundum *habitudinem proportionis*, secundum *effectum causalitatis* et secundum *medium unionis*; et secundum haec tria est reperire tria praemissa.

20. Si consideremus eas secundum *habitudinem proportionis*, videbimus in eis *Verbum aeternum* et *Verbum incarnatum*. Rationes *intellectuales* et abstractae quasi mediae sunt inter *seminales* et *ideales*[^p324-4]. Sed rationes *seminales* non possunt esse in *materia*, quin sit in ea generatio et productio formae; similiter nec in *anima* rationes *intellectuales*, quin sit generatio verbi in mente: ergo nec *ideales* in *Deo*, quin sit productio Verbi a Patre secundum rectam proportionem; hoc enim est dignitatis, et si convenit creaturae, multo fortius inferri potest de Creatore. Propter quod dixit Augustinus[^p324-5], quod Filius Dei est « ars Patris ». — Rursus, appetitus, qui est in materia, ordinatur ad rationes intellectuales, ut nullo modo perfecta sit generatio, nisi anima rationalis uniatur materiae corporali[^p324-6]. — Per similem igitur rationem potest argui, quod summa perfectio et nobilissima in universo esse non possit, nisi natura in qua sunt rationes seminales, et natura, in qua sunt rationes intellectuales, et natura, in qua sunt rationes ideales, simul concurrant in unitatem personae, quod factum est in Filii Dei incarnatione. — Praedicat igitur tota naturalis philosophia per habitudinem proportionis Dei Verbum natum et incarnatum, ut idem sit *alpha et omega*[^p324-7], natum scilicet in principio et ante tempora, incarnatum vero in fine saeculorum.

21. Si vero consideremus rationes istas secundum *effectum causalitatis*, perpendemus *ordinem vivendi*: quoniam generatio non potest fieri in materia generabili et corruptibili secundum rationes seminales nisi beneficio luminis corporum supercaelestium, quae elongantur a generatione et corruptione, scilicet a *sole, luna et stellis*[^p324-8]. — Per hunc etiam modum anima non potest opera viva facere, nisi suscipiat a sole, id est a Christo, gratuiti luminis beneficium, et nisi consequatur ipsius lunae, id est Virginis Mariae, Matris Christi patrocinium, et nisi imitetur aliorum Sanctorum exempla; ex quorum concursu congregetur in ipsa opus vivum atque perfectum. Unde ordo vivendi pendet in tribus.

22. Si autem consideremus istas rationes secundum *unionis medium*, intelligemus, per quem modum fiat *unio animae ad Deum*. Nam natura corporalis animae non potest uniri, nisi mediante humore, mediante spiritu et mediante calore, quae tria disponunt carnem, ut vitam suscipiat ab anima[^p324-9]. — Secundum hoc etiam intelligitur, quod Deus non praestat vitam animae nec ei unitur, nisi sit *humida* per gemitum compunctionis et pietatis, nisi sit *spi-*
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*ritualis* per contemptum omnis terrenitatis, nisi sit *calida* per desiderium patriae caelestis et ipsius dilecti. — Ecce, qualiter in philosophia naturali latet sapientia Dei.

23. Penes modos praedictos est reperire in illuminatione *philosophiae moralis* lumen *sacrae Scripturae*: quoniam intentio moralis philosophiae principaliter versatur circa rectitudinem; versatur enim circa iustitiam generalem, quae, ut dicit Anselmus[^p325-1], « est rectitudo voluntatis ». Rectum autem habet tripliciter notificari, et secundum hoc tria praemissa lucent in consideratione rectitudinis. Uno modo dicitur « *rectum*, cuius medium non exit ab extremis[^p325-2] ». Si ergo in Deo est summa rectitudo et secundum se, et in quantum est principium, et in quantum est finis omnium; necesse est in Deo ponere mediam personam *secundum se*, ut una sit tantum producens, alia tantum producta, media vero producens et producta. Necesse est etiam ponere medium *in egressu et regressu* rerum; sed medium *in egressu* necesse est, quod plus teneat se a parte producentis, medium vero *in regressu*, plus a parte redeuntis: sicut ergo res exierunt a Deo per Verbum Dei, sic ad completum reditum necesse est, Mediatorem *Dei et hominum*[^p325-3] non tantum Deum esse, sed etiam hominem, ut homines reducat ad Deum.

24. Alio modo dicitur *rectum* quod dirigenti se conformatur. Et secundum hoc in consideratione rectitudinis conspicitur *ordo vivendi*. Ille enim recte vivit, qui dirigitur secundum regulas iuris divini. Et hoc est, quando voluntas hominis assentit *praeceptis* necessariis, *monitis* salutiferis, *consiliis* perfectis, ut probet homo, *quae sit voluntas Dei bona et beneplacens et perfecta*[^p325-4]. Et tunc est rectus ordo vivendi, in quo nulla obliquitas potest reperiri.

25. Tertio modo dicitur *rectum* cuius summitas est sursum erecta, sicut homo habet staturam rectam. Et secundum hoc in consideratione rectitudinis manifestatur *Dei et animae unio*. Cum enim Deus sit sursum, necesse est, quod apex ipsius mentis sursum erigatur[^p325-5]. Hoc autem est, cum *rationalis* assentit primae veritati propter se et super omnia, cum *irascibilis* innititur summae largitati, et cum *concupiscibilis* adhaeret bonitati; tunc qui hoc modo *Deo adhaeret unus spiritus est*[^p325-6].

26. Et sic patet, quomodo *multiformis sapientia Dei*[^p325-7], quae lucide traditur in sacra Scriptura, occultatur in omni cognitione et in omni natura. Patet etiam, quomodo omnes cognitiones famulantur theologiae; et ideo ipsa assumit exempla et utitur vocabulis pertinentibus ad omne genus cognitionis. Patet etiam, quam ampla sit via illuminativa, et quomodo in omni re, quae sentitur sive quae cognoscitur, interius lateat ipse Deus. — Et hic est fructus omnium scientiarum, ut in omnibus aedificetur fides, *honorificetur Deus*[^p325-8], componantur mores, hauriantur consolationes, quae sunt in unione sponsi et sponsae, quae quidem fit per caritatem, ad quam terminatur tota intentio sacrae Scripturae, et per consequens omnis illuminatio desursum descendens, et sine qua omnis cognitio vana est, quia nunquam pervenitur ad Filium nisi per Spiritum sanctum, qui docet nos *omnem veritatem; qui est benedictus in saecula saeculorum. Amen*[^p325-9].

**EXPLICIT.**

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1. *Every best gift and every perfect gift is from above, coming down from the Father of lights*, James in the first chapter of his Epistle[^p319-1]. In this word is touched the origin of all illumination, and together with this is intimated the liberal emanation of the manifold light from that fontal light. Now although every illumination of cognition is interior, we can nevertheless reasonably distinguish, so as to say that there is an exterior light, namely the light of the mechanical art; an inferior light, namely the light of sensitive cognition; an interior light, namely the light of philosophical cognition; and a superior light, namely the light of grace and of Sacred Scripture. The first light illumines with respect to the artificial figure, the second with respect to the natural form, the third with respect to intellectual truth, the fourth and last with respect to saving truth.

2. The first light, therefore, which illumines toward artificial figures — which are as it were exterior and were devised for supplying the body's need — is called the light of the mechanical art[^p319-2]; and this, because it is in a certain way servile and falls away from the cognition of philosophy, can rightly be called exterior. And it is made sevenfold according to the seven mechanical arts which Hugh assigns in the *Didascalicon*[^p319-3], namely: cloth-making, armament, agriculture, hunting, navigation, medicine, and the theatrical art. — Their sufficiency is taken thus. Since every mechanical art is either for solace or for advantage; that is, it is either for excluding sadness or for excluding need; that is, it either profits or delights, according to that word of Horace[^p319-4]:

> Poets wish either to profit or to delight.

And again:

> He has carried every vote who has mingled the useful with the sweet.

If it is for solace and delight, thus it is the *theatrical art*, which is the art of games, containing every manner of playing, whether in songs, or in instruments, or in figments, or in the gesticulations of the body[^p319-5]. — But if it is ordered to advantage or benefit with respect to the exterior man, this can be either as to covering, or as to nourishment, or as to the support of both. — If as to *covering*, either it is of a soft and smooth material, and thus it is *cloth-making*; or of a hard and strong material, and thus it is *armament* or the smith's art, which contains every armament fabricated[^p319-6] whether of iron, or of any metal whatever, or of stone, or of wood. But if it helps as to food, this can be in two ways: since we are fed on vegetable things, or on sentient things. If as to vegetable things, thus it is agri-
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culture; if as to sentient things, thus it is *hunting*. — Or otherwise: if it helps as to food, this can be in two ways: either it helps as to the begetting and multiplying of foods, and then it is *agriculture*; or as to the manifold[^p320-1] preparation of food, and thus it is *hunting*, which contains every kind of preparing foods and drinks and flavours, which pertains to bakers, cooks and innkeepers. But it is named from one part of itself alone, on account of a certain excellence and courtliness[^p320-2].

But if it is for the support of both, this is in two ways: either by supplying what is lacking, and thus it is *navigation*, under which is contained all commerce, whether of things pertaining to covering or to nourishment; or by removing hindrance and harm, and thus it is *medicine*, whether it consists in the compounding of electuaries, or of potions, or of ointments, or in the curing of wounds, or in the cutting off of members, as is surgery. — But the theatrical art is unique[^p320-3]. And thus the sufficiency is clear.

3. The second light, which illumines us toward apprehending natural forms, is the light of sensitive cognition, which is rightly called inferior, because sensitive cognition begins from what is lower and comes about by benefit of corporeal light. And this is made fivefold according to the five senses. — Augustine takes their *sufficiency* according to the nature of the light of the elements, in the third book on Genesis[^p320-4], in this way: because the light or brightness which makes for the distinguishing of corporeal things either is in the eminence of its own property and in a certain purity, and thus it is the sense of *sight*; or is mingled with air, and thus it is *hearing*; or with vapour, and thus it is *smell*; or with moisture, and thus it is *taste*; or with the thickness of earth, and thus it is *touch*. For the sensible spirit has the nature of light, whence it thrives in the nerves, whose nature is clear and pervious; and in these five senses it is multiplied according to a greater and a lesser purification. And so, since there are five simple bodies of the world, namely the four elements and the fifth essence[^p320-5], in order that man might be able to perceive all corporeal forms, he has five senses corresponding to them; because no apprehension comes about except through some likeness and agreement of the organ and the object, for the reason that sense is a nature determined to something. — There is also another way of taking the sufficiency of the senses[^p320-6], but Augustine approves this one, and it seems reasonable, because for this sufficiency there concur together the correspondences on the part of the organ, of the medium and of the object.

4. The third light, which illumines toward searching out intelligible truths, is the light of *philosophical* cognition, which is therefore called interior, because it inquires into interior and hidden causes, and this through the principles of the disciplines and of natural truth, which are naturally implanted in man[^p320-7]. And this is made threefold: *rational*, *natural* and *moral*. — And the sufficiency can be taken thus. For there is the truth of discourse, the truth of things and the truth of morals. *Rational* philosophy considers the truth of discourse, *natural* the truth of things, *moral* the truth of morals. — Or otherwise: just as in the most high God it belongs to consider the account of the efficient cause, of the formal or exemplar cause, and of the final cause, because he is « the cause of subsisting, the ground of understanding and the order of living[^p320-8] »; so also in the illumination of philosophy itself, since it illumines either toward knowing the causes of being, and thus it is *physics*; or the grounds of understanding, and thus it is *logic*; or the order of living, and thus it is *moral* or *practical* philosophy. — In a third way, thus: because the light of philosophical cognition illumines the intellective power itself; and this can be in three ways: either inasmuch as it governs the motive power, and thus it is moral; or inasmuch as it governs itself, and thus it is natural; or inasmuch as it governs the interpretative power, and thus it is discursive; so that man may thus be illumined
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toward the truth of *life*, toward the truth of *knowledge* and toward the truth of *doctrine*[^p321-1].

And since a man can in three ways express through *discourse* what he has within him — namely, so as to make known the conception of his mind, or so as to move another further to belief, or so as to move him to love or to hatred — therefore discursive or rational philosophy is made threefold, namely into *grammar*, *logic* and *rhetoric*; of which the first is for expressing, the second for teaching, the third for moving. The first regards reason as *apprehensive*; the second, as *judicative*; the third, as *motive*. And because reason apprehends through congruous discourse, judges through the true, and moves through ornate discourse: hence it is that this threefold science considers these three properties[^p321-2] about discourse.

Again, since our intellect has to be directed in judging according to formal grounds, and these can be considered in three ways — either in comparison to matter, and thus they are called *formal* grounds; or in comparison to the soul, and thus *intellectual*; or in comparison to divine wisdom, and thus *ideal* — therefore natural philosophy is made threefold: into *physics* properly so called, into *mathematics* and into *metaphysics*[^p321-3]; so that physical consideration is about the generation and corruption of things according to natural powers and seminal grounds; mathematics is about the consideration of abstractable forms according to intelligible grounds; metaphysics, about the cognition of all beings, which it leads back to one first principle from which they came forth according to ideal grounds, or to God inasmuch as he is principle, end and exemplar; although among the metaphysicians there has been no little controversy concerning ideal grounds of this kind[^p321-4].

Lastly, because the government of the motive power has to be attended to in three ways, namely with respect to *one's own life*, with respect to *the family* and with respect to *the multitude subject to one*; therefore moral philosophy is made threefold, namely into *monastic*, *economic* and *political*; which are distinguished according to the aforesaid threefold manner, as appears from the very names[^p321-5].

5. Now the fourth light, which illumines toward saving truth, is the light of Sacred Scripture, which is therefore called superior, because it leads to higher things by manifesting what is above reason, and also because it comes down not by discovery but by inspiration *from the Father of lights*[^p321-6]. And although it is one according to the literal understanding, it is nevertheless threefold according to the mystical and spiritual sense. For in all the books of Sacred Scripture, besides the literal sense which the words outwardly sound, there is conceived a threefold spiritual sense: namely the *allegorical*, by which we are taught what is to be believed concerning Divinity and humanity; the *moral*, by which we are taught how we are to live; and the *anagogical*, by which we are taught how we are to cleave to God[^p321-7]. Hence all Sacred Scripture teaches these three things, namely Christ's eternal generation and incarnation, the order of living, and the union of God and the soul. The first regards faith, the second morals, the third the end of both. Upon the first the study of the doctors ought to labour, upon the second the study of the preachers, upon the third the study of the contemplatives. The first Augustine teaches most of all, the second Gregory teaches most of all, the third Dionysius teaches — Anselm follows Augustine, Bernard follows Gregory, Richard follows Dionysius, since Anselm is in reasoning, Bernard in preaching, Richard in contemplation — but Hugh, in all of these[^p321-8].
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6. From what has been said it is gathered that, although by the primary division the light coming down from above is fourfold, there are nevertheless six differences of it: namely the light of Sacred Scripture, the light of sensitive cognition, the light of the mechanical art, the light of rational philosophy, the light of natural philosophy and the light of moral philosophy. And therefore there are six illuminations in this life, and they have their evening; because *all knowledge shall be destroyed*[^p322-1]; and therefore there succeeds to them a seventh day of rest, which has no evening, namely the illumination of glory.

7. Hence very fittingly[^p322-2] can these six illuminations be reduced to the six formations or illuminations in which the world was made, so that the cognition of Sacred Scripture corresponds to the first formation, namely the formation of light; and so on in order. — And just as all those had their origin from one light, so all these cognitions are ordered to the cognition of Sacred Scripture, are enclosed in it and are perfected in it, and through it are ordered to the eternal illumination. Hence all our cognition ought to have its stand in the cognition of Sacred Scripture, and most of all as to the understanding of anagogy, through which the illumination is referred back to God, whence it took its rise. And therefore there the circle is completed, the senary is completed, and therefore[^p322-3] the stand.

8. Let us see, then, how the other illuminations of the cognitions are to be reduced to the light of Sacred Scripture. And first let us see it in the illumination of sensitive cognition, which is wholly occupied about the cognition of sensible things, where there are three things to consider: the *medium* of knowing, the *exercise* of knowing, the *delight* of knowing[^p322-4]. — If we consider the *medium of knowing*, we shall behold there the *Word* eternally generated and incarnate in time. For no sensible thing moves the cognitive power except by means of a likeness which goes forth from the object as offspring from a parent; and this generally, whether really or exemplarily, is necessary in every sense. But that likeness does not effect completion in the act of sensing unless it is united with the organ and the power; and when it is united, a new perception comes about, and through that perception there comes about a leading back to the object by means of that likeness. And although the object is not always sensed, nevertheless, so far as lies in itself, it always begets a likeness, when it is in its completion. — In this way also understand that from the highest mind, which is knowable to the interior senses of our mind, there emanated eternally a likeness, an image and offspring; and he afterwards, when *the fulness of time* came[^p322-5], was united to mind and to flesh and took the form of man, which had never been before; and through him all our minds are led back to God, which receive that likeness of the Father in the heart through faith.

9. But if we consider the *exercise* of the senses, we shall behold there the *order of living*. For each sense exercises itself about its proper object, flees what is harmful to it, and does not usurp what belongs to another. — In this way the sense of the *heart* then lives in an ordered way, when it exercises itself toward that for which it is, against *negligence*; when it flees what is harmful to it, against *concupiscence*; and when it does not usurp for itself what belongs to another, against *pride*. For every disorder comes either from negligence, or from concupiscence, or from pride[^p322-6]. For he lives in an ordered way who lives prudently, temperately and obediently, so as to flee negligence in things to be done, concupiscence in things to be desired, and pride in things excellent.

10. But if we consider the *delight*, we shall behold the union of God and the soul. For every sense seeks its own agreeable sensible with desire, finds it with joy, and repeats it without weariness, because *the eye is not filled with seeing, neither is the ear filled with hearing*[^p322-7]. — In this way also the sense of our *heart* ought desiringly to seek, joyfully to find, and unceasingly to repeat, whatever is beautiful, or harmonious, or fragrant, or sweet, or soothing. — Behold how in sensitive cognition divine wisdom is contained hiddenly, and how wonderful is the contemplation of the five spiritual senses according to their conformity to the corporeal senses.

11. In this way it is to be found in the illumination[^p322-8] of the *mechanical art*, whose whole intention is occupied about the production of artificial things. In which we can behold these three: namely *the generation and incarnation of the Word*, *the order of living* and *the covenanting of God and the soul*. And this, if we consider the *going forth*, the *effect* and the *fruit*; or thus: *the art of working, the quality of the work made and the usefulness of the fruit drawn from it*.

12. If we consider the *going forth*, we shall see that the artificial effect goes forth from the craftsman by means of a likeness existing in his mind; through which the craftsman thinks it
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out before he produces it, and thence produces it as he had disposed[^p323-1]. Now the craftsman produces the exterior work made like to the interior exemplar so far as he is better able; and if he could produce such an effect as would love and know him, he would certainly do so; and if that effect were to know its maker, this would be by means of the likeness according to which it proceeded from the craftsman; and if it had the eyes of its cognition darkened, so that it could not be raised above itself, it would be necessary, in order that it might be led to the cognition of its maker, that the likeness through which the effect had been produced should condescend even to that nature which could be grasped and known by it[^p323-2]. — In this way understand that from the highest Craftsman no creature proceeded except through the eternal Word, « in whom he disposed all things[^p323-3] », and through whom he produced creatures having not only the character of a *vestige*, but also of an *image*, so that they might be made like to him through cognition and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and take on flesh, that he might lead us back to the Father. And this is what is said in John the fourteenth[^p323-4]: *No man cometh to the Father but by me*; and in Matthew the eleventh: *No one knoweth the Father but the Son, and he to whom it shall please the Son to reveal him.* And therefore it is said, *the Word was made flesh*. Considering, therefore, the illumination of the mechanical art as to the going forth of the work, we shall behold there the Word generated and incarnate, that is, Divinity and humanity and the integrity of the whole faith[^p323-5].

13. But if we consider the *effect*, we shall behold the *order of living*. For every craftsman intends to produce a work that is beautiful and useful and lasting; and a work is then dear and acceptable when it has these three conditions. — According to these three, three things must be found in the order of living, namely « *to know, to will* and to work *unchangeably* or *perseveringly* »[^p323-6]. *Knowledge* makes the work beautiful, *will* makes it useful, *perseverance* makes it lasting. The first is in the rational power, the second in the concupiscible, the third in the irascible.

14. If we consider the *fruit*, we shall find the *union of God and the soul*. For every craftsman who makes some work either makes it that he may be praised through it, or that through it he may *work* or gain something for himself, or that he may *delight* in it, according to the three things which are in desirable objects, namely the good that is *honourable*, the *advantageous* and the *delightful*[^p323-7]. — On account of these three God made the rational soul: that it might *praise* him, that it might *serve* him, that it might *delight* in him and rest in him; and this is through charity, *in which he that abideth in God abideth, and God in him*[^p323-8], so that there is there a certain wonderful union and from the union a wonderful delight; since, according to what is said in Proverbs, *my delights were to be with the children of men*. — Behold how the illumination of the mechanical art is a way to the illumination of Sacred Scripture, and there is nothing in it which does not preach true wisdom. And therefore Sacred Scripture very fittingly makes frequent use of such likenesses.

15. According to this same manner it is to be found in the illumination of *rational philosophy*, whose principal intention is occupied about *discourse*. In which there are three things to consider according to the threefold consideration of discourse itself: namely with respect to the *speaker*, by reason of the *utterance*, and with respect to the *hearer* or by reason of the end.

16. If we consider discourse in respect to the *speaker*, we see thus that all discourse signifies the conception of the mind[^p323-9], and that interior conception is the word of the mind and its offspring, which is known also to the one conceiving it. But in order that it may be made known to a hearer, it puts on the form of the voice, and the intelligible word, by means of that garment, becomes sensible and is heard outwardly and is received into the ear of the hearer's heart, and yet it does not depart from the mind of the speaker. — According to this manner we see in the eternal Word that the Father eternally conceived him by generating, according to that word of Proverbs the eighth[^p323-10]: *The depths were not as yet, and I was already conceived.* But in order that he might be made knowable to sensual man, he put on the form of flesh, *and the Word was made flesh and dwelt among us*, and yet he remained *in the bosom of the Father*.

17. But if we consider discourse by reason of *itself*, we shall behold in it the *order of living*. For to the completion of discourse these three necessarily concur, namely *congruity*, *truth* and *ornament*. — And according to these three every action of ours ought to have *measure, beauty and order*[^p323-11]; so that it may be *measured*
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by modesty in the exterior work, *beautiful* by cleanness in the affection, and *ordered* and adorned by rectitude in the intention. For then is life lived rightly and in order, when the intention is right, the affection clean and the operation modest.

18. But if we consider discourse by reason of its *end*[^p324-1], thus it is for *expressing*, for *instructing* and for *moving*; yet it never *expresses* anything except by means of a species, never *teaches* except by means of a light that convinces, never *moves* except by means of a power; and it is agreed that this does not come about except through a species and a light and an intrinsic power, *united to the soul* from within: and therefore Augustine concludes[^p324-2] that he alone is the true teacher who can imprint the species and pour in the light and give power to the heart of the hearer. And hence it is that « he has his chair in heaven who teaches hearts within ». — As, therefore, nothing is perfectly known through discourse except by means of a power, a light and a species united to the soul; so, in order that the soul may be instructed unto the cognition of God through his interior speaking, it is necessary that it be united to him *who is the brightness of glory and the figure of his substance, upholding all things by the word of his power*[^p324-3]. — From which it is clear how wonderful is this contemplation, by which Augustine in many books leads by the hand to divine wisdom.

19. According to this manner also it is to be found in the illumination of *natural philosophy*, whose principal intention is occupied about the *formal grounds* in *matter*, in the *soul* and in *divine wisdom*. These it happens that we consider in three ways, namely according to the *relation of proportion*, according to the *effect of causality* and according to the *medium of union*; and according to these three the three aforesaid things are to be found.

20. If we consider them according to the *relation of proportion*, we shall see in them the *eternal Word* and the *incarnate Word*. The *intellectual* and abstract grounds are as it were midway between the *seminal* and the *ideal*[^p324-4]. But *seminal* grounds cannot be in *matter* without there being in it generation and production of form; likewise neither can *intellectual* grounds be in the *soul* without there being a generation of the word in the mind: therefore neither can *ideal* grounds be in *God* without there being a production of the Word from the Father according to right proportion; for this belongs to dignity, and if it befits the creature, it can much more strongly be inferred of the Creator. On which account Augustine said[^p324-5] that the Son of God is « the art of the Father ». — Again, the appetite which is in matter is ordered to the intellectual grounds, so that in no way is the generation perfect unless the rational soul be united to corporeal matter[^p324-6]. — By a like reasoning, therefore, it can be argued that the highest and noblest perfection cannot be in the universe unless the nature in which the seminal grounds are, and the nature in which the intellectual grounds are, and the nature in which the ideal grounds are, should concur together into the unity of a person — which was done in the incarnation of the Son of God. — All natural philosophy, therefore, through the relation of proportion, proclaims God's Word as born and incarnate, so that he is the same *alpha and omega*[^p324-7], born, that is, in the beginning and before times, but incarnate at the end of the ages.

21. But if we consider these grounds according to the *effect of causality*, we shall weigh the *order of living*: since generation cannot come about in generable and corruptible matter according to seminal grounds except by benefit of the light of the supercelestial bodies, which are far removed from generation and corruption, namely from *the sun, the moon and the stars*[^p324-8]. — In this way also the soul cannot do living works unless it receive from the sun, that is, from Christ, the benefit of gratuitous light; and unless it obtain the patronage of the moon itself, that is, of the Virgin Mary, the Mother of Christ; and unless it imitate the examples of the other Saints; from whose concurrence a living and perfect work may be gathered together in it. Hence the order of living depends on three things.

22. But if we consider these grounds according to the *medium of union*, we shall understand in what manner the *union of the soul to God* comes about. For the corporeal nature cannot be united to the soul except by means of moisture, by means of spirit and by means of heat, which three dispose the flesh to receive life from the soul[^p324-9]. — According to this it is also understood that God does not bestow life on the soul nor is united to it, unless it be *moist* through the groaning of compunction and piety, unless it be
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*spiritual* through contempt of all earthliness, unless it be *warm* through desire of the heavenly fatherland and of the Beloved himself. — Behold in what manner the wisdom of God lies hidden in natural philosophy.

23. In the aforesaid ways it is to be found that in the illumination of *moral philosophy* there is the light of *Sacred Scripture*: since the intention of moral philosophy is principally occupied about rectitude; for it is occupied about general justice, which, as Anselm says[^p325-1], « is rectitude of the will ». Now the right can be made known in three ways, and according to this the three aforesaid things shine out in the consideration of rectitude. In one way that is called « *right* whose middle does not depart from the extremes[^p325-2] ». If, therefore, in God there is the highest rectitude both according to himself, and inasmuch as he is the principle, and inasmuch as he is the end of all things; it is necessary to posit in God a middle person *according to himself*, so that one is only producing, another only produced, and the middle both producing and produced. It is necessary also to posit a middle *in the going forth and the return* of things; but the middle *in the going forth* must hold itself more on the side of the one producing, while the middle *in the return* must hold itself more on the side of the one returning: as, therefore, things went forth from God through the Word of God, so for the complete return it is necessary that the Mediator *of God and men*[^p325-3] be not only God but also man, that he may lead men back to God.

24. In another way that is called *right* which conforms itself to the one directing it. And according to this, in the consideration of rectitude the *order of living* is descried. For he lives rightly who is directed according to the rules of the divine law. And this is when the will of man assents to the necessary *precepts*, to the salutary *admonitions*, to the perfect *counsels*, so that a man may prove *what is the good and acceptable and perfect will of God*[^p325-4]. And then there is the right order of living, in which no crookedness can be found.

25. In a third way that is called *right* whose summit is erected upward, as man has an upright stature. And according to this, in the consideration of rectitude the *union of God and the soul* is made manifest. For since God is above, it is necessary that the apex of the mind itself be raised upward[^p325-5]. And this comes about when the *rational* power assents to the first truth for its own sake and above all things, when the *irascible* power leans upon the highest bounty, and when the *concupiscible* power cleaves to goodness; then he who cleaves to God in this way *is one spirit with him*[^p325-6].

26. And thus it is clear how the *manifold wisdom of God*[^p325-7], which is lucidly handed down in Sacred Scripture, lies hidden in every cognition and in every nature. It is clear also how all the cognitions are handmaids to theology; and therefore theology takes up examples and uses words pertaining to every kind of cognition. It is clear also how ample is the illuminative way, and how in every thing which is sensed or known God himself lies hidden within. — And this is the fruit of all the sciences: that in all of them faith may be built up, *God may be honoured*[^p325-8], morals may be composed, and consolations may be drawn which are in the union of the bridegroom and the bride — a union which indeed comes about through charity, at which the whole intention of Sacred Scripture terminates, and consequently every illumination coming down from above; and without which all cognition is vain, since one never comes to the Son except through the Holy Spirit, who teaches us *all truth; who is blessed for ever and ever. Amen*[^p325-9].

**EXPLICIT.**

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la: Vers. 17. — Mox post *origo omnis illuminationis* B D E F prosequuntur *et finis; in hoc* etc. Subinde pro *cognitionis interna sit*, quod exhibent G I K L, alii codd. non male *internae sit cognitionis*, edd. *interna sit cognitione*. Inferius post *veritatis salutaris* K exhibet elenchum 10 capitulorum operis; subinde cuilibet parti praemittit correspondens cap.

en: Verse 17. — Presently, after *origo omnis illuminationis*, B D E F continue *et finis; in hoc* etc. Then, for *cognitionis interna sit*, which G I K L exhibit, other codices not badly *internae sit cognitionis*, the editions *interna sit cognitione*. Lower down, after *veritatis salutaris*, K exhibits a list of the 10 capitula of the work; and thereafter it prefixes to each part the corresponding chapter.

la: G addit *mechanicum Graece, Latine ingeniosum*. Cfr. Aristot., Quaestiones mechanicae, ubi (in principio) approbat dictum poetae Antiphon: « Arte enim superamus ea, a quibus natura vincimur », et docet, illa tantum artificia ad mechanicam pertinere, quae arte sive ingenio indigent ad propulsandas difficultates nobis contingentes praeter naturam (in multis enim natura ei, quod nobis usui esse potest, contrarium facit) et quae nostrae subveniunt utilitati. — Superius pro *indigentiam repertae, dicitur* A B D E F *indigentiam, recte dicitur*.

en: G adds *mechanicum Graece, Latine ingeniosum* ["mechanical" in Greek, "ingenious" in Latin]. Cf. Aristotle, *Mechanical Questions*, where (at the beginning) he approves the saying of the poet Antiphon: « For by art we overcome those things by which we are overcome by nature »; and he teaches that only those contrivances pertain to the mechanical which need art or ingenuity for driving off the difficulties that befall us beyond nature (for in many things nature makes what can be of use to us contrary to us), and which come to the aid of our advantage. — Above, for *indigentiam repertae, dicitur*, A B D E F have *indigentiam, recte dicitur*.

la: Sive *Eruditione didascalica*, II. c. 21. Cfr. I. Excerpt. prior. c. 14. — Subsequentibus temporibus, omissa *theatrica*, substituebantur *militaris* et *fabrilis* (cfr. paulo inferius) tanquam duae artes; quae septem artes hoc versu exprimebantur: *Rus, nemus, arma, rates, vulnera, lana, faber.*

en: Or the *Eruditio didascalica*, II, c. 21. Cf. I *Excerpt. prior.* c. 14. — In later times, the *theatrical* art being omitted, the *military* and the *smith's* art (cf. a little below) were substituted as two arts; and these seven arts were expressed in this verse: *Field, wood, arms, ships, wounds, wool, smith.*

la: Epist. ad Pisones sive de Arte poetica, v. 333; seq. versus est ibid. v. 343.

en: The *Epistle to the Pisos*, or *On the Art of Poetry*, v. 333; the following verse is ibid., v. 343.

la: A B E F *corporum et choreis*, D *corporum sive in choreis*.

en: A B E F *corporum et choreis*, D *corporum sive in choreis*.

la: C I K *fabricantem*, A B D E F legunt: *omnem artem armaturarum fabricandi*. Secundum Hug. a S. Vict., II. Erudit. didascal. c. 23, *armatura*, ad quam pertinet omnis materia lapidum, lignorum, metallorum etc., duas species habet, scil. architectonicam (sub qua ars caementaria et carpentaria) et fabrilem (sub qua est ars malleatoria et exclusoria, prout ipsa massam in formam redigit vel feriendo, vel fundendo). Superius pro *molli et leni* 1, 2, 3 cum pluribus codd. *levi*. Inferius pro *cibum* edd. *alimentum*.

en: C I K *fabricantem*; A B D E F read: *omnem artem armaturarum fabricandi*. According to Hugh of St Victor, II *Erudit. didascal.* c. 23, *armament*, to which all material of stones, timbers, metals etc. pertains, has two species, namely the architectonic (under which are the mason's and the carpenter's art) and the smith's (under which is the art of hammering and of casting, according as it reduces the mass to a form either by striking or by pouring). Above, for *molli et leni*, editions 1, 2, 3 with several codices have *levi*. Below, for *cibum* the editions have *alimentum*.

la: Ita A B D E F, quorum fide etiam paulo superius substituimus *si iuvat... aut iuvat quantum* pro *quia iuvare... aut quantum*. Infra pro *omne genus* A E *omnes modos* (D F *artes*).

en: So A B D E F, on whose authority we have also, a little above, substituted *si iuvat... aut iuvat quantum* for *quia iuvare... aut quantum*. Below, for *omne genus*, A E have *omnes modos* (D F *artes*).

la: Secuti sumus H; C legit *communitatem* (cui G praefigit *causalitatem et*), K *claritatem*, alii *caliditatem* (*callidilatem*?), edd. *comparabilitatem*. A B D E F omittunt *ab unius parte*. Hug. a S. Vict., II. Erudit. didascal. c. 26: Ad hanc disciplinam pertinet omnium ciborum, saporum et potuum apparatus. Nomen tamen accepit ab una parte sui; quia antiquitus plus venaticis vesci solebant etc.

en: We have followed H; C reads *communitatem* (to which G prefixes *causalitatem et*), K *claritatem*, others *caliditatem* (*callidilatem*?), the editions *comparabilitatem*. A B D E F omit *ab unius parte*. Hugh of St Victor, II *Erudit. didascal.* c. 26: To this discipline belongs the preparing of all foods, flavours and drinks. It has nevertheless taken its name from one part of itself; because in antiquity men were more accustomed to feed on the spoils of hunting, etc.

la: Scil. in suo genere i. e. solatii, dum aliud genus commodi plures (sex) sub se comprehendit artes. — G hanc propositionem omittit.

en: Namely, in its own genus, that is, of solace, whereas the other genus, of advantage, comprehends several (six) arts under it. — G omits this proposition.

la: Cap. 4. et 5. n. 6. et 7. Cfr. VII. c. 15. n. 21. et XII. c. 16. n. 32. Vide supra pag. 227, nota 5. — Inferius pro *corporearum* A B D E *corporalium*, qui etiam cum I L et 1, 2 pro *terreae* substituunt *terrae* (August., locc. citt., utitur dictionibus *terrenam gravitatem* et *terrena crassitudine*).

en: Ch. 4 and 5, nn. 6 and 7. Cf. VII, c. 15, n. 21, and XII, c. 16, n. 32. See above, p. 227, note 5. — Below, for *corporearum*, A B D E have *corporalium*; and the same, with I L and editions 1, 2, substitute *terrae* for *terreae* (Augustine, in the places cited, uses the expressions *terrenam gravitatem* and *terrena crassitudine*).

la: Scil. corporum firmamenti. Cfr. Breviloq. p. II. c. 3. seq. — De similitudine requisita in cognitione cfr. supra pag. 29, nota 6, et quod sensus sit natura ad aliquid determinata, docetur supra Quaest. de scientia Christi, q. 4. ad 11. Vide etiam I. Sent. d. 3. p. I. q. 1. ad 2. — Superius pro *depurationem* A B *approximationem*.

en: Namely, of the bodies of the firmament. Cf. *Breviloquium* p. II, c. 3 f. — On the likeness required in cognition, cf. above, p. 29, note 6; and that sense is a nature determined to something is taught above, *Quaest. de scientia Christi*, q. 4, ad 11. See also I *Sent.* d. 3, p. I, q. 1, ad 2. — Above, for *depurationem*, A B have *approximationem*.

la: Praeter praedictum modum, qui, ut paulo inferius insinuatur, plures (e. g. ex parte obiecti, medii) in se comprehendit, ex quibus Alex. Hal., S. p. II. q. 66. m. 3, Ioan. a Rupella, Sum. de Anima, p. II. c. 19, distinctim derivant quinarium sensuum, iidem auctores alium modum afferunt, scil. secundum modum sentiendi, qui est vel secundum approximationem sensibilium (sic est sensus tactus et gustus), vel secundum distantiam (sic est sensus visus, auditus et odoratus).

en: Besides the aforesaid manner — which, as is intimated a little below, comprehends several within itself (e.g. on the part of the object, of the medium), from which Alexander of Hales, *Summa* p. II, q. 66, m. 3, and John of La Rochelle, *Summa de Anima* p. II, c. 19, distinctly derive the fivefold number of the senses — the same authors adduce another manner, namely according to the mode of sensing, which is either according to the nearness of sensible things (thus are the senses of touch and taste), or according to distance (thus are the senses of sight, hearing and smell).

la: Cfr. supra Itinerar. c. 3. n. 2. et pag. 120, nota 11. — August., VIII. de Civ. Dei, c. 4: Proinde Plato utrumque [partem philosophiae activam et contemplativam] iungendo philosophiam perfecisse laudatur, quam in tres partes distribuit: unam moralem, quae maxime in actione versatur; alteram naturalem, quae contemplationi deputata est; tertiam rationalem, qua verum disterminatur a falso etc. Cfr. ibid. II. c. 7; XI. c. 20. et Epist. 137. (alias 3.) c. 5. n. 17. — A B D E F *insita*; iidem codd. superius legunt: *Tertium tamen est, quod illuminat* [C addit *nos*]... *perscrutandas; et hoc est lumen* etc. Subinde pro *veritatis naturalis* I K *iuris naturalis*. Inferius pro *considerat* A C D *continet*, H I K L *inquirit*, C *docet*.

en: Cf. above, *Itinerarium* c. 3, n. 2, and p. 120, note 11. — Augustine, VIII *de Civ. Dei*, c. 4: Accordingly Plato is praised for having perfected philosophy by joining both [the active and the contemplative part], which he distributed into three parts: one moral, which is chiefly occupied with action; another natural, which is assigned to contemplation; a third rational, by which the true is marked off from the false, etc. Cf. ibid. II, c. 7; XI, c. 20; and *Epist.* 137 (alias 3), c. 5, n. 17. — A B D E F *insita*; the same codices read above: *Tertium tamen est, quod illuminat* [C adds *nos*]... *perscrutandas; et hoc est lumen* etc. Then, for *veritatis naturalis*, I K have *iuris naturalis*. Below, for *considerat*, A C D have *continet*, H I K L *inquirit*, C *docet*.

la: Ut secundum Platonem refert Augustinus supra pag. 19, nota 7. allegatus. — Supra edd. et plures codd. *efficientis, formalis et exemplaris* (sine *finalis*), A B *efficientis, formalis et finalis sive exemplaris*. Legendum tamen est *efficientis, formalis sive exemplaris, et finalis*. Cfr. supra Itinerar. mentis etc. c. 3. n. 7. et I. Sent. pag. 73, nota 7.

en: As Augustine, cited above, p. 19, note 7, reports according to Plato. — Above, the editions and several codices have *efficientis, formalis et exemplaris* (without *finalis*), A B *efficientis, formalis et finalis sive exemplaris*. The reading, however, must be *efficientis, formalis sive exemplaris, et finalis*. Cf. above, *Itinerarium mentis* etc. c. 3, n. 7, and I *Sent.*, p. 73, note 7.

la: August., XI. de Civ. Dei, c. 25, docet, tria in homine spectari posse, scil. naturam, doctrinam et usum; et « ex his propter obtinendam beatam vitam tripartita, ut dixi, a philosophis inventa est disciplina: naturalis propter naturam, rationalis propter doctrinam, moralis propter usum ». — Paulo inferius pro *exprimere quod habet apud se*, quod praebet G, alii codd. et edd. *quam habet apud se, interpretari* (plures codd. omittunt *interpretari*, pro quo A *innotescere ad exprimendum*). Subinde post *conceptum* A B prosequuntur: *vel ad erudiendum, vel ut amplius moveat ad amorem*, et post pauca omittunt *sive rationalis*.

en: Augustine, XI *de Civ. Dei*, c. 25, teaches that three things can be regarded in man, namely nature, doctrine and use; and « from these, for the obtaining of the blessed life, a threefold discipline was, as I have said, devised by the philosophers: natural on account of nature, rational on account of doctrine, moral on account of use ». — A little below, for *exprimere quod habet apud se*, which G offers, other codices and the editions have *quam habet apud se, interpretari* (several codices omit *interpretari*, for which A has *innotescere ad exprimendum*). Then, after *conceptum*, A B continue: *vel ad erudiendum, vel ut amplius moveat ad amorem*, and a little after they omit *sive rationalis*.

la: Sive proprietates; cfr. supra pag. 206, nota 11. — A B D E F propositionem *Prima respicit rationem... tertia, ut motivam* transponunt post *per sermonem ornatum*. Iidem codd. substituunt in seq. propositione *in iudicante* pro *in iudicando*, in qua etiam pro *formales* H K exhibent *seminales* (cfr. supra pag. 287, nota 5.).

en: Or properties; cf. above, p. 206, note 11. — A B D E F transpose the proposition *Prima respicit rationem... tertia, ut motivam* after *per sermonem ornatum*. The same codices substitute, in the following proposition, *in iudicante* for *in iudicando*; and in it also, for *formales*, H K exhibit *seminales* (cf. above, p. 287, note 5).

la: Cfr. Aristot., VI. Metaph. text. 2. et XI. c. 6. (V. c. 1. et X. c. 7.); Boeth., Dialog. 1. in Porphyr. (in principio) et I. Comment. in Porphyr. (in principio).

en: Cf. Aristotle, VI *Metaph.*, text 2, and XI, c. 6 (V, c. 1, and X, c. 7); Boethius, *Dialogue* 1 on Porphyry (at the beginning) and I *Commentary* on Porphyry (at the beginning).

la: Cfr. Aristot., I. Metaph. text. 6. et 25. seqq. (c. 6. et 9.), ubi sententiam Platonis de ideis per se existentibus refert et impugnat; et August., 83 Qq. q. 46, ubi docet, Platonem sensisse, has ideas in Deo existere. Vide II. Sent. d. 1. p. I. a. 1. q. 1. ad 3. et 4. ac dub. 2.

en: Cf. Aristotle, I *Metaph.*, text 6 and 25 ff. (c. 6 and 9), where he reports and attacks Plato's opinion concerning ideas existing in themselves; and Augustine, *83 Questions*, q. 46, where he teaches that Plato held these ideas to exist in God. See II *Sent.* d. 1, p. I, a. 1, q. 1, ad 3 and 4, and dub. 2.

la: Cfr. Hug. a S. Vict., II. Erudit. didascal. c. 20, et Isidor., II. Etymolog. c. 24. in fine. — A B D E F omittunt *quae distinguuntur*.

en: Cf. Hugh of St Victor, II *Erudit. didascal.* c. 20, and Isidore, II *Etymolog.* c. 24, at the end. — A B D E F omit *quae distinguuntur*.

la: Iac. 1, 17. — Superius post *illuminat* C supplet *nos*. G hic prosequitur: *Quia vero primum lumen unum est et trinum, unum in essentia, trinum in personis; inde est, quod in sacra Scriptura contingit quadruplicem sensum reperire, scilicet unum et trinum, unum secundum sensum litteralem et trinum secundum sensum spiritualem.*

en: James 1:17. — Above, after *illuminat*, C supplies *nos*. G continues here: *But because the first light is one and threefold, one in essence, threefold in persons; hence it is that in Sacred Scripture it happens that a fourfold sense is found, namely one and threefold: one according to the literal sense and threefold according to the spiritual sense.*

la: Cfr. Breviloq. Prolog. § 4. — Superius post *moralis* A B addunt *sive tropologicus*.

en: Cf. *Breviloquium*, Prologue § 4. — Above, after *moralis*, A B add *sive tropologicus*.

la: Refragantibus codd., Vat. post *haec* addit *id est omnes* [1, 2, 3 addunt *tres*] *sequitur*. Superius pro *docet Dionysius* plures codd. *exsequitur Dionysius*.

en: Against the codices, the Vatican edition adds after *haec* the words *id est omnes* [editions 1, 2, 3 add *tres*] *sequitur*. Above, for *docet Dionysius*, several codices have *exsequitur Dionysius*.

la: Epist. I. Cor. 13, 8. — De sex diebus creationis et de septima requiei cfr. Breviloq. p. II. c. 2. et Itiner. mentis in Deum, c. 7. n. 1. — A B *quia omnes destruentur*. Iidem codd. cum D E F superius post *descendens* addunt *scilicet ut supra dictum est*. Mox pro *succedit* A E I K *succedet*.

en: I Cor. 13:8. — On the six days of creation and the seventh of rest, cf. *Breviloquium* p. II, c. 2, and *Itinerarium mentis in Deum*, c. 7, n. 1. — A B have *quia omnes destruentur*. The same codices, with D E F, add above, after *descendens*, the words *scilicet ut supra dictum est*. Presently, for *succedit*, A E I K have *succedet*.

la: Vat. *aperte*. Subinde multi codd. omittunt *formationum sive*.

en: The Vatican edition has *aperte*. Then many codices omit *formationum sive*.

la: Ita C G; H I K L *et in ea* [H addit *est*], A B E *et praeparatio*, edd. *et proportio*. Superius pro *aeternam* A B D E F K L *sempiternam* (I *septimam*), et pro *anagogiae* A B L *anagogicum*.

en: So C G; H I K L *et in ea* [H adds *est*], A B E *et praeparatio*, the editions *et proportio*. Above, for *aeternam*, A B D E F K L have *sempiternam* (I *septimam*), and for *anagogiae* A B L have *anagogicum*.

la: Vide de his Itinerar. mentis in Deum, c. 2. — Inferius post *incarnatum* A B prosequuntur: *Nullam enim sensibilem rem novit per se nostra cognitio, nisi... et hoc* [*et haec*?] *est medium* [ita etiam D E F; G H I K L *est verum*, edd. *est necesse esse*, sed contra C]... *in omni sensu*.

en: On these things see the *Itinerarium mentis in Deum*, c. 2. — Below, after *incarnatum*, A B continue: *Nullam enim sensibilem rem novit per se nostra cognitio, nisi... et hoc* [*et haec*?] *est medium* [so also D E F; G H I K L *est verum*, the editions *est necesse esse*, but C against them]... *in omni sensu*.

la: Gal. 4, 4. — Mox secuti sumus A B [cfr. Phil. 2, 7.]; edd. *carni, id est homini, quem formaverat, qui nunquam*; C D E F I L *et hominem formavit* [C *format*], *qui* [F *quod*]. Pro *illam similitudinem* A B D E F *illum Filium*.

en: Gal. 4:4. — Presently we have followed A B [cf. Phil. 2:7]; the editions have *carni, id est homini, quem formaverat, qui nunquam*; C D E F I L *et hominem formavit* [C *format*], *qui* [F *quod*]. For *illam similitudinem*, A B D E F have *illum Filium*.

la: Cfr. I. Ioan. 2, 16, et Breviloq. p. III. c. 9. — Superius pro *sibi nocivum* C *sibi nocuum*, A B D E et 1, 2 *contrarium*; cfr. Aristot., II. de Anima, text. 63. seqq. (c. 6.); III. text. 28. seqq. (c. 7.) et X. Ethic. c. 4. seq. (ubi de gaudio). Inferius pro *excellentibus* edd. *excellentibus sive sublimibus*.

en: Cf. I John 2:16, and *Breviloquium* p. III, c. 9. — Above, for *sibi nocivum*, C has *sibi nocuum*, A B D E and editions 1, 2 *contrarium*; cf. Aristotle, II *de Anima*, text 63 ff. (c. 6); III, text 28 ff. (c. 7); and X *Ethics* c. 4 f. (where he treats of joy). Below, for *excellentibus*, the editions have *excellentibus sive sublimibus*.

la: Eccle. 1, 8: Non saturatur oculus etc. — De dictione *mulcebre* cfr. tom. IV. pag. 137, nota 6. et de sensibus *spiritualibus* vide Breviloq. p. V. c. 6. — Inferius voci *conformitatem* H praefigit *divisionem et*.

en: Eccles. 1:8: *The eye is not filled with seeing*, etc. — On the word *mulcebre*, cf. vol. IV, p. 137, note 6; and on the *spiritual* senses see *Breviloquium* p. V, c. 6. — Below, H prefixes to the word *conformitatem* the words *divisionem et*.

la: A B D F *luce*, C I K L et 1, 2 *lumine*. Inferius pro *foederationem* 1 cum pluribus codd. *confoederationem*.

en: A B D F have *luce*, C I K L and editions 1, 2 *lumine*. Below, for *foederationem*, edition 1 with several codices has *confoederationem*.

la: Respicitur Senecae (Epist. 65. ad Lucilium) definitio ideae: Idea est exemplar, ad quod respiciens artifex id quod destinabat, effecit. Cfr. tom. I. pag. 600, nota 7.

en: Reference is made to Seneca's definition of the idea (*Epist.* 65, to Lucilius): The idea is the exemplar, looking to which the craftsman effected what he had purposed. Cf. vol. I, p. 600, note 7.

la: Sensus est: effectus ille non cognosceret similitudinem, nisi haec descenderet ad talem naturam, quam effectus capere posset.

en: The sense is: that effect would not know the likeness, unless the likeness came down to such a nature as the effect could grasp.

la: Ut dicit Glossa *ordinaria* ex August. in Ps. 61, 12. Cfr. supra pag. 211, nota 3. — De oculo contemplationis vide Breviloq. p. II. c. 12. in fine. — Inferius vocibus *ut aeternum* C interserit *Verbum*.

en: As the *Ordinary Gloss* says, from Augustine on Ps. 61:12. Cf. above, p. 211, note 3. — On the eye of contemplation see *Breviloquium* p. II, c. 12, at the end. — Below, C inserts *Verbum* into the words *ut aeternum*.

la: Vers. 6. — Seq. locus est Matth. 11, 27; tertius Ioan. 1, 14.

en: Verse 6. — The following passage is Matt. 11:27; the third is John 1:14.

la: De quo vide Breviloq. p. V. c. 7.

en: On which see *Breviloquium* p. V, c. 7.

la: Quae secundum Aristot., II. Ethic. c. 4, necessario requiruntur ad virtutem.

en: Which, according to Aristotle, II *Ethics* c. 4, are necessarily required for virtue.

la: Secundum Aristot., I. Rhetor. c. 16. seqq. (c. 6. seqq.) et II. Ethic. c. 3. Cfr. supra pag. 167, nota 2.

en: According to Aristotle, I *Rhetoric* c. 16 ff. (c. 6 ff.) and II *Ethics* c. 3. Cf. above, p. 167, note 2.

la: Epist. I. Ioan. 4, 16: Et qui manet in caritate in Deo etc. — Seq. locus est Prov. 8, 31. — Mox pro *ita quod* A B D E F *itaque*, et inferius pro *veram* G *divinam*.

en: I John 4:16: *And he that abideth in charity abideth in God*, etc. — The following passage is Prov. 8:31. — Presently, for *ita quod*, A B D E F have *itaque*, and below, for *veram*, G has *divinam*.

la: Aristot., I. Periherm. c. 1: Sunt ergo ea quae sunt in voce, earum quae sunt in anima passionum notae. — Pro *videmus, quod* (ita C) plures codd. et 1, 2 *videmus, quoniam*, Vat. et 3 *videbimus, quomodo*.

en: Aristotle, I *On Interpretation* c. 1: Those things, therefore, which are in the voice are the marks of the affections which are in the soul. — For *videmus, quod* (so C), several codices and editions 1, 2 have *videmus, quoniam*; the Vatican edition and edition 3, *videbimus, quomodo*.

la: Vers. 24. — Seq. locus est Ioan. 1, 14. — Ibid. v. 18. dicitur: Unigenitus Filius, qui est in sinu Patris. — Inferius pro *sensibili* cum A D F substituimus *sensuali*, quae lectio convenit cum Brevil. p. IV. c. 1, ubi dicitur: Et quia homo carnalis, animalis et sensualis non noverat etc.

en: Verse 24. — The following passage is John 1:14. — Ibid., v. 18, it is said: *The only-begotten Son, who is in the bosom of the Father*. — Below, for *sensibili*, we have substituted, with A D F, *sensuali*, which reading agrees with *Breviloquium* p. IV, c. 1, where it is said: And because carnal, animal and sensual man did not know, etc.

la: Vide Breviloq. p. III. c. 1, ubi in nota 1. verba Augustini afferuntur. — Phil. 4, 5: Modestia vestra nota sit omnibus hominibus. Prov. 22, 11: Qui diligit cordis munditiam etc. Matth. 6, 22: Lucerna corporis tui est oculus [intentio] tuus; si oculus tuus fuerit simplex etc. — Pro *opere* A *operatione*.

en: See *Breviloquium* p. III, c. 1, where in note 1 the words of Augustine are adduced. — Phil. 4:5: *Let your modesty be known to all men.* Prov. 22:11: *He that loveth cleanness of heart*, etc. Matt. 6:22: *The light of thy body is thy eye* [intention]; *if thy eye be single*, etc. — For *opere*, A has *operatione*.

la: H *ratione audientis vel finis*. Inferius pro *aliquis* fide A B C D E G et 1, 2 substituimus *aliquid* (subiectum est *sermo*), et cum C *unita* [scil. illa tria, ut etiam inferius] pro *unitam*.

en: H has *ratione audientis vel finis*. Below, for *aliquis*, we have on the authority of A B C D E G and editions 1, 2 substituted *aliquid* (the subject is *sermo*), and with C *unita* [namely, those three, as also below] for *unitam*.

la: In Epist. Ioan. tr. 3. n. 13, ex quo etiam verba inferius posita *cathedram habet* etc.; in Ioan. Evang. tr. 20. n. 3. et tr. 26. n. 7; de Magistro, c. 11. n. 38. seqq.; Enarrat. in Ps. 118. serm. 18. n. 4; I. de Peccator. meritis etc. c. 25. n. 37. Cfr. tom. II. pag. 690, nota 1. et tom. III. pag. 895, nota 1.

en: *On the Epistle of John*, tr. 3, n. 13 — from which are also the words set down below, *cathedram habet* etc.; *On the Gospel of John*, tr. 20, n. 3, and tr. 26, n. 7; *On the Teacher*, c. 11, n. 38 ff.; *Enarration on Ps. 118*, sermon 18, n. 4; I *On the Merits of Sinners* etc., c. 25, n. 37. Cf. vol. II, p. 690, note 1, and vol. III, p. 895, note 1.

la: Hebr. 1, 3. Plures codd. *portans* [Vulgata *portansque*] *omnia virtute sua*. — De Augustino cfr. supra Quaest. de scientia Christi, q. 4, et opusculum a nobis editum de Humanae Cognitionis ratione.

en: Heb. 1:3. Several codices have *portans* [the Vulgate *portansque*] *omnia virtute sua*. — On Augustine cf. above, *Quaest. de scientia Christi*, q. 4, and the opusculum published by us *On the Ground of Human Cognition*.

la: Cfr. II. Sent. d. 18. a. 1. q. 1. seq. — De generatione formae vide Aristot., V. Physic. text. 7. (c. 1.), I. de Generat. et corrupt. text. 11. seqq. (c. 3.) et VII. Metaph. text. 22. seqq. (VI. c. 7.). — Vocibus *Rationes intellectuales* A B D F interseruerunt *enim*. Inferius pro *in mente* A B C F H *a mente*.

en: Cf. II *Sent.* d. 18, a. 1, q. 1 f. — On the generation of form see Aristotle, V *Physics*, text 7 (c. 1); I *On Generation and Corruption*, text 11 ff. (c. 3); and VII *Metaph.*, text 22 ff. (VI, c. 7). — Into the words *Rationes intellectuales* A B D F have inserted *enim*. Below, for *in mente*, A B C F H have *a mente*.

la: Libr. VI. de Trin. c. 10. n. 11. Cfr. supra pag. 12, nota 7. K L *ars omnium rationum viventium* etc.

en: Book VI *On the Trinity*, c. 10, n. 11. Cf. above, p. 12, note 7. K L have *ars omnium rationum viventium* etc.

la: Quatenus per animam immortalem appetitus materiae terminatur. Cfr. II. Sent. d. 17. a. 1. q. 2. ad 6. et d. 19. a. 1. q. 1. in corp.

en: Inasmuch as the appetite of matter is terminated by the immortal soul. Cf. II *Sent.* d. 17, a. 1, q. 2, ad 6, and d. 19, a. 1, q. 1, in the body of the article.

en: Apoc. 1:8; 21:6 and 22:13. Cf. *Breviloquium* p. IV, c. 1 and 4.

la: Vide Breviloq. p. II. c. 3. et 4. — Superius pro *beneficio* C *suscipiat beneficium*. Aliquanto inferius fide A C D E substituimus *opus vivum* pro *opus unum*.

en: See *Breviloquium* p. II, c. 3 and 4. — Above, for *beneficio*, C has *suscipiat beneficium*. Somewhat further below we have, on the authority of A C D E, substituted *opus vivum* for *opus unum*.

la: Cfr. Alfredi Anglici lib. de Motu cordis, et Costa-Ben-Lucae lib. de Differentia animae et spiritus (ed. Innsbruck 1878). Vide tom. IV. pag. 848, nota 4. et pag. 907, nota 9; tom. II. pag. 421, nota 1. seq. et pag. 424, nota 3. Cfr. etiam Hug. a S. Vict. opusculum de Unione corporis et animae. — A B C D F L *recipiat ab anima*. Superius pro *ad Deum* A B *et Dei*.

en: Cf. Alfred of Sareshel's book *On the Motion of the Heart*, and Costa ben Luca's book *On the Difference between the Soul and the Spirit* (Innsbruck edition, 1878). See vol. IV, p. 848, note 4, and p. 907, note 9; vol. II, p. 421, note 1 f., and p. 424, note 3. Cf. also Hugh of St Victor's opusculum *On the Union of Body and Soul*. — A B C D F L have *recipiat ab anima*. Above, for *ad Deum*, A B have *et Dei*.

la: De Conceptu virg. et orig. pecc. c. 3. et Dialog. de veritate, c. 12. Cfr. supra pag. 256, nota 6.

en: *On the Virginal Conception and Original Sin*, c. 3, and the *Dialogue on Truth*, c. 12. Cf. above, p. 256, note 6.

la: Plato, in Parmen. Cfr. tom. II. pag. 4, nota 11. — De egressu et regressu rerum vide Breviloq. p. I. c. 8.

en: Plato, in the *Parmenides*. Cf. vol. II, p. 4, note 11. — On the going forth and the return of things see *Breviloquium* p. I, c. 8.

la: Epist. I. Tim. 2, 5. — Paulo superius post *a Deo* H addit *in esse* (K L legunt *in esse a Deo*).

en: I Tim. 2:5. — A little above, after *a Deo*, H adds *in esse* (K L read *in esse a Deo*).

la: Rom. 12, 2: Ut probetis, quae sit etc. — Hanc *secundam* acceptionem rectitudinis proponit August. pluribus in locis; sic Enarrat. in Ps. 31. enarrat. 2. n. 26: Voluntas tua corrigatur ad voluntatem Dei, non voluntas Dei detorqueatur ad tuam. Prava est enim tua, regula est illa; stet regula, ut quod pravum est ad regulam corrigatur. Cfr. Enarrat. 2. in Ps. 32. n. 2; Enarrat. in Ps. 63. n. 18; in Ps. 67. n. 10; in Ps. 93. n. 18. et in Ps. 124. n. 2. — Superius pro *conspicitur* H K L *accipitur*.

en: Rom. 12:2: *That you may prove what is* etc. — Augustine proposes this *second* acceptation of rectitude in several places; thus *Enarration on Ps. 31*, enarration 2, n. 26: Let thy will be corrected to the will of God, let not the will of God be twisted to thine. For thine is crooked, that is the rule; let the rule stand, that what is crooked may be corrected to the rule. Cf. *Enarration* 2 *on Ps. 32*, n. 2; *Enarration on Ps. 63*, n. 18; on Ps. 67, n. 10; on Ps. 93, n. 18; and on Ps. 124, n. 2. — Above, for *conspicitur*, H K L have *accipitur*.

la: August., Enarrat. in Ps. 50. n. 15: Et quando se homo pronum facit ad terrenas concupiscentias, incurvatur quodam modo; cum autem erigitur in superna, rectum fit cor eius, ut bonus illi sit Deus. Cfr. Bernard., Sermon. in Cantic. serm. 24. n. 5. seqq. Vide etiam Breviloq. p. II. c. 10.

en: Augustine, *Enarration on Ps. 50*, n. 15: And when a man makes himself prone toward earthly concupiscences, he is in a certain way bent down; but when he is raised up to things above, his heart is made right, so that God is good to him. Cf. Bernard, *Sermons on the Canticle*, sermon 24, n. 5 ff. See also *Breviloquium* p. II, c. 10.

la: Epist. I. Cor. 6, 17: Qui autem adhaeret Domino unus etc. (Cfr. Breviloq. p. V. c. 4.). — Superius post *largitati* A addit *propter se et super omnia*, et post *concupiscibilis* cum B C D E F subiungit *hoc modo*.

en: I Cor. 6:17: *But he who is joined to the Lord is one* etc. (Cf. *Breviloquium* p. V, c. 4.) — Above, after *largitati*, A adds *propter se et super omnia*, and after *concupiscibilis*, with B C D E F, it subjoins *hoc modo*.

la: Eph. 3, 10. — Inferius pro *et ideo* H K L *et quomodo*; pro *ampla* A B D E F *lata*; et pro *cognoscitur* A B D E G et 1, 2 *cogitatur*.

en: Eph. 3:10. — Below, for *et ideo*, H K L have *et quomodo*; for *ampla*, A B D E F have *lata*; and for *cognoscitur*, A B D E G and editions 1, 2 have *cogitatur*.

la: Epist. I. Petr. 4, 11. (A C D F et 1, 2 hoc omittunt). — Post *ut in omnibus* C addit *quae sunt*.

en: I Pet. 4:11. (A C D F and editions 1, 2 omit this.) — After *ut in omnibus*, C adds *quae sunt*.

la: Ioan. 16, 13: Docebit vos omnem veritatem. Rom. 1, 25: Qui est benedictus in saecula. Amen. — A B C D G L omittunt *qui est... saeculorum*, pro quo H *qui cum Patre et Filio regnat Deus*. — In fine observamus, quod idea fundamentalis huius libelli sumta esse videtur ex Hugonis a S. Vict. Exposit. in Hierarch. caelest. Dionysii lib. II. c. 1.

en: John 16:13: *He will teach you all truth.* Rom. 1:25: *Who is blessed for ever. Amen.* — A B C D G L omit *qui est... saeculorum*, for which H has *qui cum Patre et Filio regnat Deus*. — In closing we observe that the fundamental idea of this little book seems to have been taken from Hugh of St Victor's *Exposition on the Celestial Hierarchy of Dionysius*, book II, c. 1. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L56056–L57174), re-set against the 450 dpi column bands of pp. 319–325. All 59 apparatus entries read off the footer bands only — the Vol V raw carries no footnote numerals. Plate scouting banked ahead of the writing at `manual-review/de-reductione-plate-scouting.md`, which holds the per-leaf register, the gutter measurements and the chunk-unit argument in full.

**The chunk unit — ONE chunk for the whole work, decided from the plate.** The edition does not divide this work: no capitula, no headings, 26 numbered paragraphs of continuous prose. The volume's own index gives it a single line with no sub-entries, where the Itinerarium above it is indexed capitulum by capitulum and the Hexaemeron below it collatio by collatio. The `Pars I.` and `Pars 2.` that stand beside ¶ 1 and ¶ 8 are **marginal glosses** in the editors' running outline — they are listed under Marginalia below and are not a division of the text. The frozen test (look for apparatus *on* the division) finds nothing to chunk on: the only divisional apparatus is p. 319 n. 1, which records that **codex K** inserts a list of ten capitula after *veritatis salutaris* and prefixes the corresponding chapter to each part — a division Quaracchi report and do not print. Chunking on the four lights was considered and rejected: they divide ¶¶ 1–5 only, and ¶ 6 immediately restates the division as **six** illuminations, which is what orders ¶¶ 8–26.

**Page span — closed positively at both ends.** p. 317 is the half-title (`SERAPHICI DOCTORIS / SANCTI BONAVENTURAE / OPUSCULUM / DE / REDUCTIONE ARTIUM AD THEOLOGIAM`), verified at the Itinerarium scholion's scouting. **p. 318 is MEASURED BLANK — 146 ink px** at 450 dpi; it had never been checked before this session, and it is recorded here as a checked negative, not an assumption. The body runs pp. 319–325. The work closes at ¶ 26 with *…qui est benedictus in saecula saeculorum. Amen.*, followed by the colophon, and the end is fixed **positively from the `COLLATIONES IN HEXAEMERON` half-title** (raw L57174), never from white space.

**★ The colophon is a bare `EXPLICIT.`, centred across the full page** — with no work title, unlike `EXPLICIT ITINERARIUM IN DEUM` and `EXPLICIT BREVILOQUIUM`. It is set below both columns and belongs to neither, and it is invisible in a column band; it was located by ink-row profile. Transcribed exactly as printed.

**Page-break map** (every joint verified on the band). 319→320 inside ¶ 2, at *…sic est agri- | cultura*. 320→321 inside ¶ 4, at *…ut sic illuminetur | homo ad veritatem vitae*. 321→322 at the paragraph boundary before ¶ 6. 322→323 inside ¶ 12, at *…per quam artifex exco- | gitat*. 323→324 inside ¶ 17, at *…ut sit modificata | per modestiam*. 324→325 inside ¶ 22, at *…nisi sit spi- | ritualis*. Four of the six joints break mid-word; all six are continuous, nothing dropped.

**Gutters — measured per leaf, and the tool's default is rejected on three of seven.**

| p. | `colcrop` default | run | true band | rule island | adopted |
|---|---|---|---|---|---|
| 319 | 1205 | 61 px | 1174–1236 | 1203–1208 | **1205** confirmed |
| 320 | 1347 | 61 px | 1315–1379 | 1345–1351 | **1347** confirmed |
| 321 | 1211 | **20 px** | 1163–1225 | 1193–1196 | **1194** — default rejected |
| 322 | 1371 | **37 px** | 1348–1410 | 1376–1384 | **1379** — default rejected |
| 323 | 1182 | 54 px | 1156–1219 | 1186–1190 | **1184** — skewed leaf |
| 324 | 1315 | **21 px** | 1304–1366 | 1334–1337 | **1335** — default rejected |
| 325 | 1187 | 53 px | 1151–1215 | 1181–1185 | **1183** confirmed |

★ **Every default taken on a run under 40 px was wrong** (by 17, 20 and 8 px), and both defaults on a 61 px run were right — the frozen rule holding exactly as written: run width triggers the look, it never decides. ★★ **Scan skew is attested here, the fourth narrow-run mechanism:** profiled in five vertical bands, p. 323's gutter drifts monotonically leftward down the leaf — 1196 · 1187 · 1184 · 1176 · 1169 — with a tight rule island in every band. On such a leaf a single `split_x` is an approximation and the ±60 px crop padding is what saves the columns.

**Apparatus — 59 entries.**

| p. | notes | anchors L / R | block L / R | relation |
|---|---|---|---|---|
| 319 | 6 | 3 / 3 | 3 / 3 | coincide |
| 320 | 8 | 4 / 4 | 6 / 2 | left block **overruns by two** |
| 321 | 8 | 4 / 4 | 3 / 5 | left block **underruns by one** |
| 322 | 8 | 5 / 3 | 4 / 4 | left block **underruns by one** |
| 323 | 11 | 6 / 5 | 8 / 3 | left block **overruns by two** |
| 324 | 9 | 4 / 5 | 4 / 5 | coincide |
| 325 | 9 | 3 / 6 | 5 / 4 | left block **overruns by two** |

**6 + 8 + 8 + 8 + 11 + 9 + 9 = 59.** ★ Block and anchor structure took all three values inside seven leaves and never ran twice in the same direction without reversing. Read anchors, only anchors.

**Runovers — FOUR, all gutter runovers; ZERO page-crossing.**
- **p. 319 n. 3** breaks at *…omissa* theatrica*, sub-* and continues at the head of the right block, *stituebantur militaris et fabrilis…*, **carrying a verse line** (*Rus, nemus, arma, rates, vulnera, lana, faber.*). Rendered joined.
- **p. 320 n. 6** breaks at *…qui, ut paulo inferius insi-* | *nuatur, plures…*. Rendered joined. On this leaf the overrun and the runover are the same note.
- **p. 323 n. 8** breaks after *…in Deo etc.* and the right block **opens on an em-dash fragment**, *— Seq. locus est Prov. 8, 31. —*, before n. 9's numeral. A third opening shape for a runover, beside the mid-word and mid-parenthesis breaks already on record.
- **p. 325 n. 5** breaks at *…rectum fit cor eius, ut* | *bonus illi sit Deus…*. Rendered joined.
- **✅ RECORDED NEGATIVE, CHECKED LEAF BY LEAF: no page-crossing runover anywhere in this work.** Each of pp. 320–325 opens its left footer block **numbered ¹**; all six joints were looked at. The answer "none" is only worth having if the look was taken.
- ★ **p. 321's left block closes on the printed signature line `S. Bonav. — Tom. V.`** — the gathering signature, printer's furniture, not text and not apparatus. Not transcribed.

**Digits and readings settled at the plate.**
- **p. 321 n. 3 `(V. c. 1. et X. c. 7.)` and `Boeth., Dialog. 1. in Porphyr.`** — at band scale the serif `1` reads convincingly as a `4`. Settled at high magnification (upper-left flag, foot serif, no open triangle), corroborated by the raw's `I.` and by sense (*Metaph.* V c. 1 is *de principio*, and the sentence is about principle, end and exemplar; Boethius' first commentary has two books, so a "fourth dialogue" is impossible).
- **p. 322 n. 1 `Epist. I. Cor. 13, 8`** — the plate appears to print `43, 8` and **the raw prints `43` too**, so both witnesses fail together; the anchor itself decides it, sitting on *omnis scientia destruetur* = 1 Cor 13:8.
- **p. 324 n. 2 `Enarrat. in Ps. 118. serm. 18. n. 4`** — the plate's `118` reads as `148` and the raw gives **`Ps. H8.`**, the crossbar-less `II` of the documented flattening. Three witnesses agree on 118, decisively so because *Enarratio in Ps. 118* is the one enarratio delivered in **sermones**.
- **p. 325 n. 3 `Epist. I. Tim. 2, 5`** — the raw gives `2,3`; the plate reads 5, and 1 Tim 2:5 is *mediator Dei et hominum*, the phrase the anchor sits on.
- **p. 320 n. 4 `Cfr. VII. c. 15. n. 21.`** (raw `\'6`) and **n. 5 `supra pag. 29, nota 6`** (raw `^9`); **p. 321 n. 5 `Isidor., II. Etymolog. c. 24.`** (raw `c. 2i.`); **p. 325 n. 5 `Enarrat. in Ps. 50.`** (raw `Ps. iiO.`) — all four read off the band against a garbled raw.
- **Tier-B joins checked against the quoted text itself** (the index's second QA channel, applied at the plate): p. 323 n. 4 `Vers. 6` against *Ioannis decimo quarto* + *Nemo venit ad Patrem nisi per me* = John 14:6 ✓; n. 10 `Vers. 24` against *Proverbiorum octavo* + *Nondum erant abyssi* = Prov 8:24 ✓; n. 8's runover `Prov. 8, 31` against *deliciae meae esse cum filiis hominum* ✓.

**⚠ TWO PLACES WHERE THE EDITION IS INTERNALLY INCONSISTENT — transcribed as printed, not emended.**
1. **p. 320 n. 4's lemma does not match its own text.** The note reads *…pro* **terreae** *substituunt* **terrae**, while the body two-thirds of a column above prints *aut* **terrae** *grossitiei*. Both were read at high magnification and both are certain. Quaracchi's formula makes the lemma the printed reading, so the note contradicts the page it sits under. Neither is altered here.
2. **¶ 1's *insinuatur* is a recovery, not a conjecture.** A narrow vertical bleach band on the scan wipes two to three characters at the same horizontal position on consecutive lines: *insinuat*⟨ur⟩ on one line and *liberalis* ⟨em⟩*anatio* on the next. The strip geometry, the grammar (*emanatio* is the nominative subject) and **the marginal gloss standing beside the line, which reads *…multiplicis luminis emanatio***, all agree. ⚠ The raw fails here too and is no help: it is made from this same scan. Likewise **p. 324 n. 9's *Superius pr⟨o⟩ ad Deum*** is bleached and restored from the formula every other note in the volume uses.

**Marginalia** — Quaracchi's editorial running outline, dense in this work (about one gloss per two sentences). Trimmed from the body per the frozen Vol V convention, transcribed here in body order.

- **p. 319:** Pars I. · Origo omnis illuminationis et multiplicis luminis emanatio. · Quadruplex lumen. · De 1. lumine. · Est septuplex. · Sufficientia. · Divisio. · De 1. membro. · Subdivisio 2. membri. · Quoad operimentum artes 2. · Item, quoad cibum.
- **p. 320:** Alius modus. · Item, quoad utriusque adminiculum. · De 2. lumine. · Est quintuplex. · Sufficientia sec. naturam luminis elementorum. · Notandum. · Alius modus commemoratur. · De 3. lumine. · Est triplex. · Sufficientia. · Modus 2. · Modus 3.
- **p. 321:** Rationalis philosophia triplicatur. · Grammatica, logica, rhetorica. · Naturalis philosophia triplicatur. · Physica, mathematica, metaphysica. · Item, moralis philosophia. · Monastica, oeconomica, politica. · De 4. lumine. · Unus intellectus litteralis, triplex mysticus. · Quid doceat Scriptura. · Notandum. · Sex differentiae luminis. · Sex illuminationes cum vespera.
- **p. 322:** Comparantur cum 6 formationibus in Genesi. · Principium statuitur pro 2. parte. · **Pars 2.** · Reductio cognitionis sensitivae quoad tria. · Primo, de medio. · Applicatio. · Secundo, de exercitio. · Applicatio. · Unde inordinatio. · Tertio, de oblectamento. · Applicatio. · Epilogus. · Reductio artis mechanicae quoad tria. · Primo, de egressu.
- **p. 323:** Notandum. · Applicatio. · Secundo, de effectu. · Applicatio. · Tertio, de fructu. · Applicatio. · Epilogus. · Reductio rationalis philosophiae quoad tria. · Primo, de sermone quoad loquentem. · Applicatio. · Secundo, quoad prolationem. · Applicatio.
- **p. 324:** Tertio, quoad finem. · Applicatio. · Epilogus. · Reductio naturalis philosophiae quoad tria. · Primo, quoad habitudinem proportionis. · Applicatio 1. · De appetitu in materia. · Applicatio 2. · Conclusio. · Secundo, quoad effectum causalitatis. · Applicatio. · Tertio, quoad medium unionis. · Applicatio.
- **p. 325:** Reductio moralis philosophiae quoad tria. · Triplex rectum. · De primo cum applicatione. · Item, de secundo. · Item, de tertio. · Epilogus totius opusculi. · Fructus omnium scientiarum.

**Register — new to this work, frozen here for the rest of Vol V.**
- **The fourfold light keeps all four cognates: *lumen exterius / inferius / interius / superius* → the exterior / inferior / interior / superior light.** "Outer, lower, inner, higher" reads more easily but breaks the argument, because Bonaventure justifies each name in turn (*recte potest dici exterius* · *recte dicitur inferius* · *ideo interius dicitur* · *ideo dicitur superius*) and the four are one system.
- ***ars mechanica* → "the mechanical art"** (singular where printed singular; *artes mechanicae* → "the mechanical arts"). The seven: *lanificium* cloth-making · *armatura* armament (with *ars fabrilis* the smith's art) · *agricultura* agriculture · *venatio* hunting · *navigatio* navigation · *medicina* medicine · *theatrica* the theatrical art.
- ***reducere* is split deliberately, and the split is recorded because one Latin word is doing both jobs**: "reduce" where sciences are referred back to theology (*qualiter aliae illuminationes reduci habent ad lumen sacrae Scripturae*), which is also the title's word; "lead back" where persons or creatures return to God (*ut nos ad Patrem reduceret*, *omnes mentes nostrae reducuntur ad Deum*). English has no one word that carries both without absurdity in one of them.
- ***ratio* in the plural technical sense → "grounds"** (*rationes seminales / intellectuales / ideales* → seminal / intellectual / ideal grounds), consistent with the corpus table's "account, ground, formal character"; *ratio* as a faculty stays "reason".
- ***cognitio* → "cognition"** throughout (the corpus's settled word), so *cognitio sensitiva* → "sensitive cognition".
- ***sermo* → "discourse"** in the whole of ¶¶ 15–18, where it is the technical object of rational philosophy; "speech" would collide with *vox* → "voice" and *locutio* → "speaking".
- ***modum, speciem et ordinem* → "measure, beauty and order"** (Augustine's triad, ¶ 17), with *speciosa* → "beautiful"; *species* elsewhere stays "species".
- ***egressus / regressus* → "going forth / return"**; *oblectamentum* → "delight" and *delectatio* → "delight" are kept apart by context only, the Latin pair having no English pair.
- ***quinta essentia* → "the fifth essence"**, not "quintessence", which in English has lost the physics.

**Ledger.** One line for `bon-red`: **four gutter-crossing runovers, zero page-crossing.** ⚠ The id is **suffix-less** — the census blind-spot class for the third time in Vol V, after `bon-brev-prol` and `bon-itin-prol`. (The launch pointer predicted the slug `bon-red-prol`; there is no prologue to carry that name, but the shape is the same.)

**Cadence.** 7 printed pages → exactly **one polish gate, at the work's close**, per the frozen rule that a work shorter than the page interval gets one and never zero; the deploy boundary is the same point. Both are protected actions.