title: Cap. 2

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### Cap. II. *De speculatione Dei in vestigiis suis in hoc sensibili mundo.*

1. Sed quoniam circa speculum sensibilium non solum contingit contemplari Deum *per ipsa* tanquam per vestigia, verum etiam *in ipsis*, in quantum est in eis per *essentiam*, *potentiam* et *praesentiam*; et hoc considerare est altius[^p299-10] quam praecedens: ideo huiusmodi consideratio secundum tenet locum tanquam secundus contemplationis gradus, quo debemus
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manuduci ad contemplandum Deum in cunctis creaturis, quae ad mentem nostram intrant per corporales sensus.

2. Notandum igitur, quod iste mundus, qui dicitur *macrocosmus*, intrat ad animam nostram, quae dicitur *minor mundus*[^p300-1], per portas quinque sensuum, secundum ipsorum sensibilium *apprehensionem*, *oblectationem* et *diiudicationem*. — Quod patet sic: quia in eo quaedam sunt *generantia*, quaedam *generata*, quaedam *gubernantia* haec et illa. *Generantia* sunt corpora simplicia, scilicet corpora caelestia et quatuor elementa. Nam ex elementis per virtutem lucis conciliantis contrarietatem elementorum in mixtis habent generari et produci, quaecumque generantur et producuntur per operationem virtutis naturalis. — *Generata* vero sunt corpora ex elementis composita, sicut mineralia, vegetabilia, sensibilia et corpora humana[^p300-2]. — *Regentia* haec et illa sunt substantiae spirituales, sive *omnino coniunctae*, ut sunt animae brutales, sive *coniunctae separabiliter*, ut sunt spiritus rationales, sive *omnino separatae*, ut sunt spiritus caelestes, quos philosophi *Intelligentias*, nos *Angelos* appellamus. Quibus secundum philosophos competit movere corpora caelestia, ac per hoc eis attribuitur *administratio universi*, suscipiendo a prima causa, scilicet Deo, virtutis influentiam, quam refundunt secundum opus gubernationis, quod respicit rerum consistentiam naturalem. Secundum autem theologos attribuitur eisdem regimen universi secundum imperium summi Dei quantum ad *opera reparationis*, secundum quae dicuntur *administratorii spiritus, missi propter eos qui hereditatem capiunt salutis*[^p300-3].

3. Homo igitur, qui dicitur *minor mundus*, habet quinque sensus quasi quinque portas, per quas intrat cognitio omnium, quae sunt in mundo sensibili, in animam ipsius. Nam per *visum* intrant corpora sublimia et luminosa et cetera colorata, per *tactum* vero corpora solida et terrestria, per tres vero *sensus intermedios* intrant intermedia, ut per *gustum* aquea, per *auditum* aërea, per *odoratum* vaporabilia, quae aliquid habent de natura humida, aliquid de aërea, aliquid de ignea seu calida, sicut patet in fumo ex aromatibus resoluto[^p300-4].

Intrant igitur per has portas tam corpora simplicia quam etiam composita, ex his mixta. Quia vero sensu percipimus non solum haec *sensibilia particularia*, quae sunt lux, sonus, odor, sapor et quatuor *primariae qualitates*, quas apprehendit tactus; verum etiam *sensibilia communia*, quae sunt numerus, magnitudo, figura, quies et motus; et « omne, quod movetur, ab alio movetur[^p300-5] », et quaedam a se ipsis moventur et quiescunt, ut sunt animalia: dum per hos quinque sensus *motus* corporum apprehendimus, manuducimur ad cognitionem motorum spiritualium tanquam per effectum in cognitionem causarum.

4. Intrat igitur quantum ad tria rerum genera in animam humanam per *apprehensionem* totus iste sensibilis mundus. Haec autem sensibilia exteriora sunt quae primo ingrediuntur in animam per portas quinque sensuum; intrant, inquam, non per substantias, sed per similitudines suas, primo generatas in medio et de medio in organo et de organo exteriori in interiori et de hoc in potentiam apprehensivam[^p300-6]; et sic generatio speciei in medio et de medio in organo et conversio potentiae apprehensivae super illam facit *apprehensionem* omnium eorum quae exterius anima apprehendit.

5. Ad hanc apprehensionem, si sit rei convenientis, sequitur *oblectatio*[^p300-7]. Delectatur autem sensus in obiecto per similitudinem abstractam percepto vel ratione *speciositatis*, sicut in visu, vel ratione *suavitatis*, sicut in odoratu et auditu, vel ratione *salubritatis*, sicut in gustu et tactu, appropriate loquendo. Omnis autem delectatio est ratione proportionalitatis. Sed quoniam species tenet rationem *formae*, *virtutis* et *operationis*, secundum quod habet respectum ad principium, a quo manat, ad medium, per quod transit, et ad terminum, in quem agit; ideo proportionalitas aut attenditur in similitudine, secundum quod tenet rationem *speciei seu formae*, et sic dicitur *speciositas*, quia « pulcritudo nihil aliud est quam aequalitas numerosa », seu « quidam par-
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tium situs cum coloris suavitate[^p301-1] ». Aut attenditur proportionalitas, in quantum tenet rationem *potentiae seu virtutis*, et sic dicitur *suavitas*, cum virtus agens non improportionaliter excedit recipientem; quia sensus tristatur in extremis et in mediis delectatur[^p301-2]. Aut attenditur, in quantum tenet rationem *efficaciae et impressionis*, quae tunc est proportionalis, quando agens imprimendo replet indigentiam patientis, et hoc est *salvare et nutrire ipsum*, quod maxime apparet in gustu et tactu. Et sic per *oblectationem* delectabilia exteriora secundum triplicem rationem delectandi per similitudinem intrant in animam.

6. Post hanc apprehensionem et oblectationem fit *diiudicatio*, qua non solum diiudicatur, utrum hoc sit album, vel nigrum, quia hoc pertinet ad sensum *particularem*[^p301-3]; non solum, utrum sit salubre, vel nocivum, quia hoc pertinet ad sensum *interiorem*; verum etiam, qua diiudicatur et ratio redditur, *quare* hoc delectat; et in hoc actu inquiritur de *ratione* delectationis, quae in sensu percipitur ab obiecto. Hoc est autem, cum quaeritur *ratio* pulcri, suavis et salubris; et invenitur, quod haec est *proportio aequalitatis*. Ratio autem aequalitatis est eadem in magnis et parvis nec extenditur dimensionibus nec succedit seu transit cum transeuntibus nec motibus alteratur. Abstrahit igitur a loco, tempore et motu, ac per hoc est incommutabilis, incircumscriptibilis, interminabilis et omnino spiritualis[^p301-4]. *Diiudicatio* igitur est actio, quae speciem sensibilem, sensibiliter per sensus acceptam introire facit depurando et abstrahendo in potentiam intellectivam. Et sic totus iste mundus introire habet in animam humanam per portas sensuum secundum tres operationes praedictas.

7. Haec autem omnia sunt vestigia, in quibus speculari possumus Deum nostrum. — Nam cum species *apprehensa* sit similitudo in medio genita et deinde ipsi organo impressa et per illam impressionem in suum principium, scilicet in obiectum cognoscendum, ducat[^p301-5]; manifeste insinuat, quod illa lux aeterna generat ex se similitudinem seu splendorem coaequalem, consubstantialem et coaeternalem; et quod ille qui est *imago invisibilis Dei* et *splendor gloriae et figura substantiae eius*[^p301-6], qui ubique est per primam sui generationem, sicut obiectum in toto medio suam generat similitudinem, per gratiam unionis unitur, sicut species corporali organo, individuo rationalis naturae, ut per illam unionem nos reduceret ad Patrem sicut ad fontale principium et obiectum. Si ergo omnia cognoscibilia habent sui speciem generare, manifeste proclamant, quod in illis tanquam in speculis videri potest aeterna generatio Verbi, Imaginis et Filii a Deo Patre aeternaliter emanantis.

8. Secundum hunc modum species *delectans* ut *speciosa*, *suavis* et *salubris* insinuat, quod in illa prima specie est prima *speciositas*, *suavitas* et *salubritas*, in qua est summa *proportionalitas* et aequalitas ad generantem; in qua est *virtus*, non per phantasma, sed per veritatem apprehensionis illabens; in qua est *impressio* salvans et sufficiens et omnem apprehendentis indigentiam expellens. Si ergo « delectatio est coniunctio convenientis cum conveniente[^p301-7] »; et solius Dei similitudo tenet rationem summe speciosi, suavis et salubris; et unitur secundum *veritatem* et secundum *intimitatem* et secundum *plenitudinem* replentem omnem capacitatem: manifeste videri potest, quod in solo Deo est fontalis et vera *delectatio*, et quod ad ipsam ex omnibus delectationibus manuducimur requirendam.

9. Excellentiori autem modo et immediatiori *diiudicatio* ducit nos in aeternam veritatem certius speculandam. Si enim diiudicatio habet fieri per rationem *abstrahentem* a loco, tempore et mutabilitate, ac per hoc a dimensione, successione et transmutatione, per rationem *immutabilem* et *incircumscriptibilem* et *interminabilem*[^p301-8]; nihil autem est omnino *immutabile*, *incircumscriptibile* et *interminabile*, nisi quod est aeternum; omne autem quod est aeter-
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num, est Deus, vel in Deo: si ergo omnia, quaecumque certius diiudicamus, per huiusmodi rationem diiudicamus; patet, quod ipse est *ratio omnium rerum* et *regula infallibilis* et *lux veritatis*, in qua cuncta relucent infallibiliter, indelebiliter, indubitanter, irrefragabiliter, indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter, indivisibiliter et intellectualiter. Et ideo leges illae, per quas iudicamus certitudinaliter de omnibus sensibilibus, in nostram considerationem venientibus; cum sint infallibiles et indubitabiles *intellectui apprehendentis*, sint indelebiles a *memoria recolentis* tanquam semper praesentes, sint irrefragabiles et indiiudicabiles *intellectui iudicantis*, quia, ut dicit Augustinus[^p302-1], « nullus de eis iudicat, sed per illas »: necesse est, eas esse incommutabiles et incorruptibiles tanquam necessarias, incoarctabiles tanquam incircumscriptas, interminabiles tanquam aeternas, ac per hoc indivisibiles tanquam intellectuales et incorporeas, non factas, sed increatas, aeternaliter existentes in arte aeterna, a qua, per quam et secundum quam formantur formosa omnia; et ideo nec certitudinaliter iudicari possunt nisi per illam quae non tantum fuit forma cuncta *producens*, verum etiam cuncta *conservans* et *distinguens*, tanquam ens in omnibus formam tenens et regula dirigens, et per quam diiudicat mens nostra cuncta, quae per sensus intrant in ipsam[^p302-2].

10. Haec autem speculatio *dilatatur* secundum considerationem septem differentiarum *numerorum*, quibus quasi septem gradibus conscenditur in Deum, secundum quod ostendit Augustinus in libro de Vera Religione et in sexto Musicae[^p302-3], ubi assignat differentias numerorum gradatim conscendentium ab his sensibilibus usque ad Opificem omnium, ut in omnibus videatur Deus.

Dicit enim, numeros esse in corporibus et maxime in sonis et vocibus, et hos vocat *sonantes*; numeros ab his abstractos et in sensibus nostris receptos, et hos vocat *occursores*; numeros ab anima procedentes in corpus, sicut patet in gesticulationibus et saltationibus, et hos vocat *progressores*; numeros in delectationibus sensuum ex conversione intentionis super speciem receptam, et hos vocat *sensuales*; numeros in memoria retentos, et hos vocat *memoriales*; numeros etiam, per quos de his omnibus iudicamus, et hos vocat *iudiciales*, qui, ut dictum est, necessario sunt supra mentem tanquam infallibiles et indiiudicabiles. Ab his autem imprimuntur mentibus nostris numeri *artificiales*, quos tamen inter illos gradus non enumerat Augustinus, quia connexi sunt *iudicialibus*; et ab his manant numeri *progressores*, ex quibus creantur[^p302-4] numerosae formae *artificiatorum*, ut a summis per media ordinatus fiat descensus ad infima. Ad hos etiam gradatim ascendimus a numeris *sonantibus*, mediantibus *occursoribus*, *sensualibus* et *memorialibus*.

Cum igitur omnia sint *pulcra* et quodam modo *delectabilia*; et *pulcritudo* et *delectatio* non sint absque *proportione*; et *proportio* primo sit in numeris: necesse est, omnia esse numerosa; ac per hoc « numerus est praecipuum in animo Conditoris exemplar[^p302-5] » et in rebus praecipuum vestigium ducens in Sapientiam. Quod cum sit omnibus evidentissimum et Deo propinquissimum, propinquissime quasi per septem differentias ducit in Deum et facit, eum cognosci in cunctis corporalibus et sensibilibus, dum numerosa *apprehendimus*, in numerosis proportionibus *delectamur* et per numerosarum proportionum leges irrefragabiliter *iudicamus*.

11. Ex his duobus gradibus primis, quibus manuducimur ad speculandum Deum in vestigiis quasi ad modum duarum alarum descendentium circa pedes[^p302-6], colligere possumus, quod omnes creaturae istius sensibilis mundi animum contemplantis et sapientis ducunt in Deum aeternum, pro eo quod illius primi principii potentissimi, sapientissimi et optimi, illius aeternae originis, lucis et plenitudinis, illius, inquam, artis efficientis, exemplantis et ordinantis sunt *umbrae*, *resonantiae* et *picturae*, sunt *vestigia*, *simulacra* et *spectacula* nobis ad contuendum[^p302-7] Deum proposita et *signa* divinitus data; quae, inquam, sunt *exemplaria* vel potius *exemplata*, proposita mentibus adhuc rudibus et sensibilibus, ut per sensibilia, quae vident, transferantur ad intelligibilia, quae non vident, tanquam per signa ad signata.

12. Significant autem huiusmodi creaturae huius mundi sensibilis *invisibilia Dei*[^p302-8], partim quia Deus
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est omnis creaturae *origo*, *exemplar* et *finis*, et omnis effectus est signum causae, et exemplatum exemplaris, et via finis, ad quem ducit; partim ex *propria repraesentatione*; partim ex *prophetica praefiguratione*; partim ex *angelica operatione*; partim ex superaddita *institutione*. Omnis enim creatura ex *natura* est illius aeternae sapientiae quaedam effigies et similitudo, sed *specialiter* illa quae in libro Scripturae per *spiritum prophetiae* assumta est ad spiritualium praefigurationem; *specialius* autem illae creaturae, in quarum effigie Deus *angelico ministerio* voluit apparere; *specialissime* vero ea quam[^p303-1] voluit ad significandum *instituere*, quae tenet non solum rationem *signi* secundum nomen commune, verum etiam *Sacramenti*.

13. Ex quibus omnibus colligitur, quod *invisibilia Dei a creatura mundi, per ea quae facta sunt intellecta, conspiciuntur; ita ut* qui nolunt ista advertere et Deum in his omnibus cognoscere, benedicere et amare *inexcusabiles sint*[^p303-2], dum nolunt transferri *de tenebris in admirabile lumen Dei*. *Deo autem gratias per Iesum Christum, Dominum nostrum*, qui nos *de tenebris transtulit in admirabile lumen suum*, dum per haec lumina exterius data ad speculum mentis nostrae, in quo relucent divina, disponimur ad reintrandum.

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### Ch. II. *On the speculation of God in his vestiges in this sensible world.*

1. But since it happens, with respect to the mirror of sensible things, not only that God is contemplated *through them* as through vestiges, but also *in them*, inasmuch as he is in them by *essence*, by *power* and by *presence*; and to consider this is higher[^p299-10] than the preceding: therefore a consideration of this sort holds the second place, as the second step of contemplation, by which we ought
to be led by the hand to contemplating God in all creatures, which enter into our mind through the bodily senses.

2. It is therefore to be noted that this world, which is called the *macrocosm*, enters into our soul, which is called the *lesser world*[^p300-1], through the gates of the five senses, according to the *apprehension*, the *delectation* and the *adjudication* of sensible things themselves. — Which is clear thus: because in it some things are *generating*, some *generated*, some *governing* these and those. The *generating* are simple bodies, namely the celestial bodies and the four elements. For from the elements, by the power of the light that reconciles the contrariety of the elements in compounds, there come to be generated and produced whatever things are generated and produced through the operation of a natural power. — The *generated* are bodies composed out of the elements, such as minerals, vegetables, sensible things and human bodies[^p300-2]. — The things *ruling* these and those are spiritual substances, whether *wholly conjoined*, as are the souls of brutes, or *conjoined separably*, as are rational spirits, or *wholly separate*, as are the celestial spirits, whom the philosophers call *Intelligences* and we call *Angels*. To these, according to the philosophers, it belongs to move the celestial bodies, and through this the *administration of the universe* is attributed to them, since they receive from the first cause, namely God, an influence of power which they pour back according to the work of governance, which regards the natural subsistence of things. According to the theologians, however, there is attributed to the same the rule of the universe according to the command of the most high God as regards the *works of restoration*, according to which they are called *ministering spirits, sent for them who shall receive the inheritance of salvation*[^p300-3].

3. Man therefore, who is called the *lesser world*, has five senses as five gates, through which the knowledge of all things that are in the sensible world enters into his soul. For through *sight* there enter lofty and luminous bodies and the rest that are coloured; through *touch*, solid and earthy bodies; while through the three *intermediate senses* there enter intermediate things, as through *taste* watery things, through *hearing* airy things, through *smell* vaporous things, which have something of a humid nature, something of an airy, something of a fiery or hot, as appears in the smoke resolved out of aromatic substances[^p300-4].

There enter therefore through these gates both simple bodies and also composite ones mixed out of these. But since by sense we perceive not only these *particular sensibles*, which are light, sound, odour, savour and the four *primary qualities* which touch apprehends; but also the *common sensibles*, which are number, magnitude, figure, rest and motion; and « everything that is moved is moved by another[^p300-5] », and certain things are moved and come to rest of themselves, as are animals: while through these five senses we apprehend the *motion* of bodies, we are led by the hand to a knowledge of spiritual movers, as through an effect into a knowledge of causes.

4. This whole sensible world therefore enters, as regards the three kinds of things, into the human soul through *apprehension*. Now these exterior sensible things are those which first go into the soul through the gates of the five senses; they enter, I say, not through their substances, but through their likenesses, first generated in the medium, and from the medium in the organ, and from the exterior organ in the interior, and from this into the apprehensive power[^p300-6]; and thus the generation of the species in the medium, and from the medium in the organ, and the conversion of the apprehensive power upon it, makes the *apprehension* of all those things which the soul apprehends outwardly.

5. Upon this apprehension, if it be of a fitting thing, there follows *delectation*[^p300-7]. Now the sense is delighted in an object perceived through an abstracted likeness, either by reason of *comeliness*, as in sight, or by reason of *sweetness*, as in smell and hearing, or by reason of *wholesomeness*, as in taste and touch, speaking by appropriation. But every delight is by reason of proportionality. Yet since the species holds the account of *form*, of *power* and of *operation*, according as it has respect to the principle from which it flows, to the medium through which it passes, and to the term upon which it acts; therefore proportionality is attended to either in the likeness, according as it holds the account of *species or form*, and thus it is called *comeliness*, because « beauty is nothing other than numerous equality », or « a certain arrangement of the parts together with sweetness of colour[^p301-1] ». Or proportionality is attended to inasmuch as it holds the account of *potency or power*, and thus it is called *sweetness*, when the acting power does not disproportionately exceed the recipient; because sense is grieved by extremes and delighted in what is intermediate[^p301-2]. Or it is attended to inasmuch as it holds the account of *efficacy and impression*, which is then proportional when the agent by impressing fills up the need of the patient, and this is *to preserve and nourish it*, which appears most of all in taste and touch. And thus through *delectation* exterior delightful things, according to the threefold account of delighting, enter through a likeness into the soul.

6. After this apprehension and delectation there comes to be *adjudication*, by which it is adjudged not only whether this be white or black, since this pertains to the *particular* sense[^p301-3]; not only whether it be wholesome or harmful, since this pertains to the *interior* sense; but also that by which it is adjudged and an account is rendered *why* this delights; and in this act inquiry is made concerning the *account* of the delight which is perceived in the sense from the object. And this is when the *account* of the beautiful, the sweet and the wholesome is sought; and it is found that this is a *proportion of equality*. Now the account of equality is the same in great things and in small, nor is it extended by dimensions, nor does it succeed or pass away with things that pass, nor is it altered by motions. It abstracts therefore from place, from time and from motion, and through this it is unchangeable, uncircumscribable, unterminable and wholly spiritual[^p301-4]. *Adjudication* therefore is an action which makes the sensible species, sensibly received through the senses, go inward by purifying and abstracting it into the intellective power. And thus this whole world has to go inward into the human soul through the gates of the senses according to the three operations aforesaid.

7. Now all these things are vestiges, in which we can speculate upon our God. — For since the species *apprehended* is a likeness generated in the medium and thereafter impressed upon the organ itself, and through that impression leads into its own principle, namely into the object to be known[^p301-5]; it manifestly intimates that that eternal light generates out of itself a likeness or splendour coequal, consubstantial and coeternal; and that he who is *the image of the invisible God* and *the brightness of his glory and the figure of his substance*[^p301-6], who is everywhere by his first generation, as an object generates its likeness in the whole medium, is united by the grace of union — as the species is to the bodily organ — to an individual of rational nature, that through that union he might lead us back to the Father as to the fontal principle and object. If therefore all knowable things have it to generate their own species, they manifestly proclaim that in them, as in mirrors, there can be seen the eternal generation of the Word, the Image and the Son, eternally emanating from God the Father.

8. According to this mode the species *delighting* as *comely*, *sweet* and *wholesome* intimates that in that first species there is the first *comeliness*, *sweetness* and *wholesomeness*, in which is the highest *proportionality* and equality to the one generating; in which is *power*, gliding in not through a phantasm, but through the truth of apprehension; in which is an *impression* preserving and sufficing and expelling every need of the one apprehending. If therefore « delight is the conjoining of the fitting with the fitting[^p301-7] »; and the likeness of God alone holds the account of the supremely comely, sweet and wholesome; and it is united according to *truth* and according to *intimacy* and according to the *fulness* that fills up every capacity: it can manifestly be seen that in God alone is fontal and true *delight*, and that from all delights we are led by the hand to seek after it.

9. In a more excellent and more immediate mode, however, *adjudication* leads us into the eternal truth, to be speculated upon more certainly. For if adjudication has to come about through an account *abstracting* from place, from time and from mutability, and through this from dimension, from succession and from transmutation, through an account *unchangeable* and *uncircumscribable* and *unterminable*[^p301-8]; and nothing is wholly *unchangeable*, *uncircumscribable* and *unterminable* except what is eternal; and everything that is eter-
nal is God, or is in God: if therefore all things whatsoever that we adjudge more certainly we adjudge through an account of this sort; it is clear that he himself is *the account of all things* and the *infallible rule* and the *light of truth*, in which all things shine back infallibly, indelibly, indubitably, irrefragably, unadjudicably, unchangeably, uncoarctably, unterminably, indivisibly and intellectually. And therefore those laws, by which we judge with certitude concerning all sensible things coming into our consideration; since they are infallible and indubitable to the *intellect of the one apprehending*, are indelible from the *memory of the one recollecting* as always present, are irrefragable and unadjudicable to the *intellect of the one judging*, because, as Augustine says[^p302-1], « no one judges concerning them, but through them »: it is necessary that they be unchangeable and incorruptible as necessary, uncoarctable as uncircumscribed, unterminable as eternal, and through this indivisible as intellectual and incorporeal, not made, but uncreated, existing eternally in the eternal art, from which, through which and according to which all beautiful things are formed; and therefore they cannot be judged with certitude except through that art which was not only the form *producing* all things, but also *conserving* and *distinguishing* all things, as the being that holds the form in all things and the rule that directs, and through which our mind adjudges all things that enter into it through the senses[^p302-2].

10. Now this speculation is *dilated* according to the consideration of the seven differences of *numbers*, by which as by seven steps one ascends into God, according as Augustine shows in the book *On True Religion* and in the sixth book of the *Music*[^p302-3], where he assigns the differences of numbers ascending step by step from these sensible things up to the Maker of all, so that in all things God may be seen.

For he says that there are numbers in bodies and most of all in sounds and voices, and these he calls *sounding*; numbers abstracted from these and received in our senses, and these he calls *encountering*; numbers proceeding from the soul into the body, as appears in gesticulations and dances, and these he calls *advancing*; numbers in the delights of the senses from the conversion of the intention upon the species received, and these he calls *sensual*; numbers retained in the memory, and these he calls *memorial*; numbers also, through which we judge concerning all these, and these he calls *judicial*, which, as has been said, are necessarily above the mind as infallible and unadjudicable. From these, however, there are impressed upon our minds the *artificial* numbers, which nevertheless Augustine does not enumerate among those steps, because they are connected with the *judicial*; and from these there flow the *advancing* numbers, out of which are created[^p302-4] the numerous forms *of things made by art*, so that from the highest through the middle there may be made an ordered descent to the lowest. To these also we ascend step by step from the *sounding* numbers, by the mediation of the *encountering*, the *sensual* and the *memorial*.

Since therefore all things are *beautiful* and in some manner *delightful*; and *beauty* and *delight* are not apart from *proportion*; and *proportion* is first in numbers: it is necessary that all things be numerous; and through this « number is the foremost exemplar in the mind of the Creator[^p302-5] », and in things the foremost vestige leading into Wisdom. And since this is most evident of all and most near to God, it leads most nearly into God, as it were through seven differences, and makes him to be known in all corporeal and sensible things, while we *apprehend* what is numerous, are *delighted* in numerous proportions, and *judge* irrefragably through the laws of numerous proportions.

11. From these two first steps, by which we are led by the hand to speculate upon God in his vestiges, as it were after the manner of the two wings descending about the feet[^p302-6], we can gather that all the creatures of this sensible world lead the mind of one contemplating and wise into the eternal God, for the reason that they are the *shadows*, the *resonances* and the *pictures* of that first principle most powerful, most wise and best, of that eternal origin, light and fulness, of that art, I say, efficient, exemplifying and ordering; they are the *vestiges*, the *simulacra* and the *spectacles* set before us for beholding[^p302-7] God, and the *signs* divinely given; which, I say, are *exemplars* or rather *exemplates*, set before minds as yet rude and sensible, that through the sensible things which they see they may be carried over to the intelligible things which they do not see, as through signs to the things signified.

12. Now creatures of this sort of this sensible world signify *the invisible things of God*[^p302-8], partly because God
is the *origin*, the *exemplar* and the *end* of every creature, and every effect is a sign of its cause, and the exemplate of its exemplar, and the way to the end to which it leads; partly from their *proper representation*; partly from *prophetic prefiguration*; partly from *angelic operation*; partly from *institution* superadded. For every creature is by *nature* a certain effigy and likeness of that eternal wisdom, but *especially* that which in the book of Scripture has been taken up through the *spirit of prophecy* for the prefiguration of spiritual things; and *more especially* those creatures in whose effigy God willed to appear by *angelic ministry*; but *most especially* that which[^p303-1] he willed to *institute* for signifying, which holds not only the account of a *sign* according to the common name, but also that of a *Sacrament*.

13. From all which it is gathered that *the invisible things of God, from the creation of the world, being understood by the things that are made, are clearly seen; so that* they who are unwilling to advert to these things and to know, bless and love God in them all *are inexcusable*[^p303-2], while they are unwilling to be carried over *from darkness into the marvellous light of God*. *But thanks be to God through Jesus Christ our Lord*, who has *called us out of darkness into his marvellous light*, while through these lights given outwardly we are disposed to re-enter into the mirror of our mind, in which the divine things shine back.

---

la: H O *et haec consideratio est altior*.

en: H O have *et haec consideratio est altior*.

la: In hac propositione post *iste mundus* edd. addunt *sensibilis*, et post *macrocosmus* Vat. cum edd. recentioribus *id est longus mundus*, et ante *minor mundus* iterum edd. *microcosmus, id est*. Inferius pro *gubernantia* edd. *regentia*.

en: In this proposition, after *iste mundus* the editions add *sensibilis*, and after *macrocosmus* the Vatican edition with the more recent editions adds *id est longus mundus*, and before *minor mundus* the editions again add *microcosmus, id est*. Below, for *gubernantia* the editions have *regentia*.

la: Cfr. supra Breviloq. p. II. c. 3. et 4. — Immediate post pro *Regentia* A *Gubernantia*, et pro *spiritus rationales* edd. *animae rationales*.

en: Cf. above, Breviloquium, part II, chs. 3 and 4. — Immediately after, for *Regentia* A has *Gubernantia*, and for *spiritus rationales* the editions have *animae rationales*.

la: Hebr. 1, 14. Vulgata post *spiritus* addit *in ministerium* et substituit *capient* pro *capiunt*. Cfr. II. Sent. d. 10. et 11. Ibid. d. 11. p. I. a. 3. agitur de *Intelligentiis*.

en: Hebrews 1:14. The Vulgate after *spiritus* adds *in ministerium* and substitutes *capient* for *capiunt*. Cf. II Sent., dd. 10 and 11. In the same place, d. 11, p. 1, a. 3, the *Intelligences* are treated of.

la: Vide supra pag. 227, nota 5. — De sensibilibus *propriis* seu particularibus et *communibus* (scil. pluribus sensibus) agit Aristot., II. de Anima, text. 63. seqq. (c. 6.). De quatuor primariis qualitatibus (scil. calido, frigido, humido et sicco) cfr. supra pag. 221, nota 1. — Superius pro *cetera colorata* P *corpora colorata*.

en: See above, p. 227, note 5. — On *proper* or particular sensibles and on *common* ones (that is, those belonging to several senses) Aristotle treats in *On the Soul* II, text 63 ff. (ch. 6). On the four primary qualities (that is, hot, cold, moist and dry) cf. above, p. 221, note 1. — Above, for *cetera colorata* P has *corpora colorata*.

la: Secundum Aristot., VII. Phys. text. 1. seqq. Ibid. VIII. text. 27. seqq. (c. 4.) agitur de motu animalium. — Mox pro *a se ipsis* edd. et plures codd. *se ipsis*; sed apud Aristot. legitur: Eorum autem, quae *per se* [moventur], alia quidem *a se ipsis* [ὑφ' αὐτῶν], alia vero ab alio.

en: According to Aristotle, *Physics* VII, text 1 ff. In the same work, VIII, text 27 ff. (ch. 4), the motion of animals is treated of. — Soon after, for *a se ipsis* the editions and several codices have *se ipsis*; but in Aristotle it reads: But of those things which are moved *of themselves*, some indeed are moved *by themselves* [ὑφ' αὐτῶν], others by another.

la: Potentia sensibilis apprehensiva enim dividitur in *exteriorem et interiorem*; prior comprehendit quinque sensus exteriores, posterior vero sensum communem, imaginationem (phantasiam), aestimativam et memoriam. — Vat. perperam *in potentia apprehensiva*. Cfr. August., XI. de Trin. c. 9. n. 16, et Aristot., II. de Anima, text. 121. seq. et 136. seqq. (c. 12. et III. c. 2.). — De *medio* cfr. II. de Anima, text. 74. seqq. (c. 7. seqq.) et de Sensu et sens. c. 7. (c. 6.). — Superius post *in organo* edd. addunt *exteriori*.

en: For the sensible apprehensive power is divided into *exterior and interior*; the former comprehends the five exterior senses, the latter the common sense, the imagination (the phantasy), the estimative power and the memory. — The Vatican edition wrongly has *in potentia apprehensiva*. Cf. Augustine, *On the Trinity* XI, ch. 9, n. 16, and Aristotle, *On the Soul* II, text 121 f. and 136 ff. (ch. 12, and III, ch. 2). — On the *medium* cf. *On the Soul* II, text 74 ff. (ch. 7 ff.) and *On Sense and the Sensible* ch. 7 (ch. 6). — Above, after *in organo* the editions add *exteriori*.

la: Delectatio siquidem definitur: coniunctio convenientis cum convenienti. Cfr. tom. I. pag. 38, nota 4. et tom. IV. pag. 391, nota 3, ubi docetur, delectationem proprie consistere in actione consequente hanc coniunctionem.

en: Delight indeed is defined as: the conjoining of the fitting with the fitting. Cf. tome I, p. 38, note 4, and tome IV, p. 391, note 3, where it is taught that delight consists properly in the action following upon this conjoining.

la: Duplex haec definitio pulcritudinis est secundum August., VI. de Musica, c. 13. n. 38. (cfr. tom. I. pag. 544, nota 8.) et XXII. de Civ. Dei, c. 19. n. 2, ubi pro *quidam partium situs* substituitur *partium congruentia* (cfr. tom. IV. pag. 1025, nota 3.).

en: This twofold definition of beauty is according to Augustine, *On Music* VI, ch. 13, n. 38 (cf. tome I, p. 544, note 8), and *On the City of God* XXII, ch. 19, n. 2, where for *quidam partium situs* there is substituted *partium congruentia* (cf. tome IV, p. 1025, note 3).

la: Vide Aristot., II. de Anima, text. 123. 143. et III. text. 7. (II. c. 12. et III. c. 2. et 4.). — Mox post *attenditur* edd. repetunt *proportionalitas*, et inferius post *Et sic* addunt *apparet, quomodo*.

en: See Aristotle, *On the Soul* II, text 123, 143, and III, text 7 (II, ch. 12, and III, chs. 2 and 4). — Soon after *attenditur* the editions repeat *proportionalitas*, and below, after *Et sic*, they add *apparet, quomodo*.

la: Edd., excepta 1, *exteriorem*. Secundum modum loquendi Scholasticorum duplex haec lectio approbatur; cfr. Ioan. de Rupella, Sum. de Anima, p. II. c. 18. et 23; Centiloq. (inter opera Bonav.) p. III. sect. 21: Apprehensiva [vis sensibilis] dividitur in sensum particularem et sensum communem, sive in sensum exteriorem et interiorem.

en: The editions, except the first, have *exteriorem*. According to the Scholastics' manner of speaking, both readings are approved; cf. John of La Rochelle, *Summa on the Soul*, part II, chs. 18 and 23; the *Centiloquium* (among the works of Bonaventure), part III, sect. 21: The apprehensive [sensible power] is divided into the particular sense and the common sense, or into the exterior sense and the interior.

la: O P *et ideo spiritualis*. — Hoc exponit August., de Vera Relig. c. 30. n. 56. seqq., ex quo quaedam supra pag. 17, nota 3. allata sunt. — Inferius Vat. et recentiores edd. perperam *deputando* pro *depurando*; ante *sensuum* edd. addunt *quinque*.

en: O P have *et ideo spiritualis*. — Augustine expounds this in *On True Religion* ch. 30, n. 56 ff., from which some things were brought forward above at p. 17, note 3. — Below, the Vatican and the more recent editions wrongly have *deputando* for *depurando*; before *sensuum* the editions add *quinque*.

la: Edd. *deducat*.

en: The editions have *deducat*.

la: Col. 1, 15. et Hebr. 1, 3. Cum Vulgata et melioribus codd. omisimus *et similitudo* post *imago*. — Dictio inferius posita *unitur individuo rationalis naturae* explicatur III. Sent. d. 10. a. 1. q. 3. — Pro *species corporali organo* A *species corporis* [H K L M P *corporalis*] *organo*. Cfr. I. Sent. d. 27. p. II. q. 4.

en: Colossians 1:15 and Hebrews 1:3. With the Vulgate and the better codices we have omitted *et similitudo* after *imago*. — The phrase set below, *unitur individuo rationalis naturae*, is explained in III Sent., d. 10, a. 1, q. 3. — For *species corporali organo* A has *species corporis* [H K L M P *corporalis*] *organo*. Cf. I Sent., d. 27, p. 2, q. 4.

la: Cfr. supra pag. 300, nota 7. — August., de Vera Relig. c. 18. n. 35. seq. et c. 43. n. 81, 83 Qq. q. 23, de similitudine Patris i. e. de Filio Dei, loquens ait: Ipsa est enim species prima, qua sunt, ut ita dicam, speciata, et forma, qua formata sunt omnia. Vide etiam supra pag. 12, nota 7. et pag. 33, nota 5. — Inferius post *vera delectatio* C quaedam addit, quorum summa est: si tanta est dulcedo in creatura, quanta erit in ipso Creatore, ad quam, cum ipsam nondum videamus, ex omnibus delectationibus manuducimur requirendam.

en: Cf. above, p. 300, note 7. — Augustine, *On True Religion* ch. 18, n. 35 f., and ch. 43, n. 81; *Eighty-three Questions*, q. 23, speaking of the likeness of the Father, that is, of the Son of God, says: For she is the first species, by which, so to speak, all things are given their species, and the form by which all things are formed. See also above, p. 12, note 7, and p. 33, note 5. — Below, after *vera delectatio* C adds certain things, the sum of which is: if so great is the sweetness in the creature, how great will it be in the Creator himself, to whom, since we do not yet see him, we are led by the hand from all delights to seek after him.

la: Codd. communissime substituunt *et incorruptibilem*, et mox maior pars eorum omittit *incircumscriptibile et interminabile*, et aliquanto inferius *indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter*.

en: The codices most commonly substitute *et incorruptibilem*, and soon after the greater part of them omit *incircumscriptibile et interminabile*, and somewhat further below *indiiudicabiliter, incommutabiliter, incoarctabiliter, interminabiliter*.

la: Libr. II. de Lib. Arb. c. 14. n. 38. (cfr. supra pag. 17, nota 4.) et de Vera Relig. c. 31. n. 58. (cfr. tom. I. pag. 69, nota 12.). — Inferius plures codd. omittunt verba *aeternaliter existentes* usque ad *et ideo*. Vat. cum 3, 4 pro *formosa omnia* substituit *speciosa omnia vel formosa*.

en: *On Free Choice* II, ch. 14, n. 38 (cf. above, p. 17, note 4), and *On True Religion* ch. 31, n. 58 (cf. tome I, p. 69, note 12). — Below, several codices omit the words from *aeternaliter existentes* as far as *et ideo*. The Vatican edition with editions 3, 4 substitutes *speciosa omnia vel formosa* for *formosa omnia*.

la: Fusius haec ostenduntur supra Quaest. de scientia Christi, q. 4. — Post *regula dirigens* non pauci codd. omittunt *et*.

en: These things are shown more at length above, in the *Disputed Questions on the Knowledge of Christ*, q. 4. — After *regula dirigens* not a few codices omit *et*.

la: Per totum. De Vera Relig. tangitur res c. 40-44. n. 74-82. Cfr. II. de Lib. Arb. c. 8. n. 20-25. et c. 16. n. 41. seqq. — Superius post *Haec autem* plures codd. prosequuntur *consideratio dilatatur secundum septem differentias spiritualium numerorum, quibus per gradus conscenditur in Deum*.

en: Throughout. In *On True Religion* the matter is touched on at chs. 40–44, nn. 74–82. Cf. *On Free Choice* II, ch. 8, nn. 20–25, and ch. 16, n. 41 ff. — Above, after *Haec autem* several codices continue *consideratio dilatatur secundum septem differentias spiritualium numerorum, quibus per gradus conscenditur in Deum*.

la: E I Q *causantur*, A *procreantur vel causantur*. Inferius pro *ascendimus* Vat., 3 et 4 *ascendamus*, et voci *sensualibus* [multi codd. *sensibilibus*] Q praemittit *progressoribus*.

en: E I Q have *causantur*, A *procreantur vel causantur*. Below, for *ascendimus* the Vatican edition and editions 3 and 4 have *ascendamus*, and before the word *sensualibus* [many codices *sensibilibus*] Q sets *progressoribus*.

la: Ut dicit Boeth. supra pag. 11, nota 6. allegatus. Cfr. etiam pag. 221, nota 3. — Inferius maior pars codd. omittit *propinquissime*, et substituit *agnosci* pro *cognosci*. Voci *numerosis* praemisimus *in* cum B D I P, alii plures *et in*; utrumque deest in edd.

en: As Boethius says, cited above at p. 11, note 6. Cf. also p. 221, note 3. — Below, the greater part of the codices omit *propinquissime*, and substitute *agnosci* for *cognosci*. Before the word *numerosis* we have set *in*, with B D I P; several others have *et in*; both are wanting in the editions.

la: Respicitur Isai. 6, 2, ubi de Seraphim dicitur, quod alis « duabus velabant pedes eius ». — Post *alarum* I addit *Cherubim*.

en: Reference is made to Isaiah 6:2, where it is said of the Seraphim that with two wings « they covered his feet ». — After *alarum* I adds *Cherubim*.

la: D F K L M *contemplandum*. Subinde pro *exempla* ex C substituimus *exemplata*; pro *transferantur* A *transeant* (plures codd. male *transformentur*).

en: D F K L M have *contemplandum*. Thereupon, for *exempla* we have substituted *exemplata* from C; for *transferantur* A has *transeant* (several codices wrongly *transformentur*).

la: Respicitur Rom. 1, 20. Vide paulo inferius n. 13. — De seqq. cfr. Breviloq. p. I. c. 5; p. II. c. 1. et p. VI. c. 1. seq. De ministerio Angelorum in apparitione vide I. Sent. d. 16. q. 1. in corp. et II. Sent. d. 10. a. 3. q. 2. ad 6.

en: Reference is made to Romans 1:20. See a little below, n. 13. — On what follows cf. Breviloquium, part I, ch. 5; part II, ch. 1; and part VI, ch. 1 f. On the ministry of the Angels in an apparition see I Sent., d. 16, q. 1, in the body, and II Sent., d. 10, a. 3, q. 2, ad 6.

la: Codd. A B H L M N *quae*.

en: Codices A B H L M N have *quae*.

la: Rom. 1, 20. — Seq. textus est I. Cor. 15, 57; tertius I. Petr. 2, 9, ubi pro *transtulit* Vulgata *vocavit*. — Pro *cognoscere* plures codd. *agnoscere*.

en: Romans 1:20. — The following text is 1 Corinthians 15:57; the third is 1 Peter 2:9, where for *transtulit* the Vulgate has *vocavit*. — For *cognoscere* several codices have *agnoscere*. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L53312–53873), re-set against the 450 dpi column bands of pp. 299–303. All 26 apparatus entries read off the footer bands only — the Vol V raw carries no footnote numerals. **The plate work for this chunk was done in a prior session and banked in `manual-review/itin-c2-plate-scouting.md` (`ea8d645`); the span, the four gutters, the 26-entry register with its block/anchor splits, the runover, both hand-offs and every marginale come from there, and every apparatus entry and every anchor position was re-read off the bands here.**

**Page span — closed positively, and the running-head trap fired again.** Cap. II runs **pp. 299–303**, opening on p. 299's RIGHT column under the in-place `Cap. II.` heading and subtitle, and closing on **p. 303's LEFT column** at *…disponimur ad reintrandum.*, fixed from the `Cap. III.` heading and its subtitle *De speculatione Dei per suam imaginem naturalibus potentiis insignitam.* standing immediately beneath it, ~40 % down the column. Thirteen numbered paragraphs, §§ 1–13, no interior headings. **p. 299's running head already reads `ITINERARII MENTIS IN DEUM C. II.` while Cap. I still fills the left column and most of the right** — it was used for nothing, here as in c1. The volume index's claim of 299–303 turned out right and was likewise used for nothing.

**Page-break map** (all four verified across the seam on the band). 299→300 falls **inside § 1**, at *…secundus contemplationis gradus, quo debemus | manuduci ad contemplandum Deum in cunctis creaturis*. 300→301 falls **inside § 5**, **mid-word inside a quoted definition**, at *…seu « quidam par- | tium situs cum coloris suavitate¹ »*. 301→302 falls **inside § 9**, **mid-word**, at *…omne autem quod est aeter- | num, est Deus, vel in Deo*. 302→303 falls **inside § 12**, at *…partim quia Deus | est omnis creaturae origo, exemplar et finis*.

**Gutters — four measured, one inherited; and this is where the centre-rule finding was earned.**

| Page | Adopted | Full zero band | Centre rule | Tool default | Verdict |
|---|---|---|---|---|---|
| 299 | **1172** | — | — | 1172 / 59 px | inherited from `bon-itin-c1`, not re-measured |
| 300 | **1364** | 1334–1393 (60 px) | 1365, peak 457 rows | 1365 / 62 px | default sound, but it sits ON the rule, not on the band centre |
| 301 | **1228** | 1198–1259 (62 px) | 1229, peak 1078 rows | 1228 / 60 px | confirmed |
| 302 | **1346** | 1317–1376 (60 px) | 1349, peak 509 (off-centre) | 1344 / **55 px** | **default REJECTED** under the sub-60 floor; the off-centre rule dragged it low |
| 303 | **1196** | 1166–1225 (60 px) | 1198, peak 1518 rows | 1198 / 60 px | default sits on a very heavily inked rule, not the band centre |

★ **The printed centre rule splits the zero-ink gutter into TWO sub-bands of ~26 px each inside a true ~60 px band.** That is why the row-window consensus collapses on these leaves — each window lands on one sub-band or the other and reports it as the whole gutter. The sound reading is the **full band's midpoint from the direct per-column ink profile**, step (3) of the frozen method, every time. **And a default that looks healthy at 60+ px can still be the rule's position rather than the band's centre** — pp. 300 and 303 both. This is now frozen in repo CLAUDE.md § ITINERARIUM.

**Apparatus — 26 entries. Block structure and anchor structure come apart on three consecutive leaves.**

| Page | Page total | c2's | Block split | Anchor split | Note |
|---|---|---|---|---|---|
| 299 | 10 | **n. 10 only** | — | n. 10 anchors RIGHT | nn. 1–9 are c1's, not re-claimed |
| 300 | 7 | nn. 1–7 | 5 L / 2 R | 3 L / 4 R | **nn. 4–5 print LEFT, anchor RIGHT — a TWO-note overrun** |
| 301 | 8 | nn. 1–8 | 5 L / 3 R | 4 L / 4 R | n. 5 prints LEFT, anchors RIGHT — one-note overrun |
| 302 | 8 | nn. 1–8 | 4 L / 4 R | 3 L / 5 R | n. 4 prints LEFT, anchors RIGHT — one-note overrun |
| 303 | 7 | **nn. 1–2 only** | 5 L / 2 R | both anchor LEFT | nn. 3–7 are Cap. III's → forwarded to c3 |

**1 + 7 + 8 + 8 + 2 = 26.** ★ **The left block overran the column division on three consecutive leaves** (300 by two notes, 301 and 302 by one each) — on this work that is the norm, not the exception. Anchors were read, and only anchors; the two splits are stated separately above.

★ **p. 301 n. 7 cites `supra pag. 300, nota 7`** — an independent corroboration, from the plate itself, that p. 300's register is exactly 7. Worth having, since p. 300 carries the largest block/anchor mismatch on the span.

**Runovers.** **p. 300 n. 5 — GUTTER RUNOVER, and it is this chunk's only one.** The left block's n. 5 breaks at *…Secundum Aristot., VII. Phys. text. 1. seqq. Ibid. VIII.* and continues **unnumbered** at the head of the right footer: *text. 27. seqq. (c. 4.) agitur de motu animalium. — Mox pro a se ipsis…*. Rendered joined. Ledger line: `bon-itin-c2	p.300 n.5:gutter`. **pp. 301 and 302 — negative on both sides**, each block opening numbered and closing complete. **p. 303 n. 5 does break mid-entry across the gutter, but n. 5 is Cap. III's — `bon-itin-c3` logs it, not this chunk.** No page-to-page runover anywhere in the span.

**Hand-off received from `bon-itin-c1` — re-derived item by item, and all of it held.**
1. **p. 299 n. 10 — POSITION, COLUMN and OWNERSHIP all verified independently.** The anchor stands on *hoc considerare est altius*¹⁰ in **Cap. II § 1, right column**; the definition is the **last entry in p. 299's right footer**, reading in full `H O et haec consideratio est altior.` Two uprights, crossbar-less → `H`, per the siglum rule.
2. **Body inherited — verified.** Cap. II opens under the in-place `Cap. II.` heading in p. 299's right column and crosses to p. 300 at the break recorded above.
3. **Marginale "Gradus 2." — verified** beside § 1 in p. 299's right column. Cap. I's marginalia on that leaf are c1's and are not re-logged.
4. **p. 299 gutter = 1172** accepted on c1's evidence; **p. 299's n. 7 runover is already logged by c1 and is NOT re-logged here.**
5. **Cap. II's in-place title agrees with the capitula table** — nothing open. The divergence still awaiting settlement is Cap. VII's, at c7.

**Hand-off forwarded to `bon-itin-c3`.**
- **p. 303 nn. 3–7 are c3's.** n. 3 (`Cfr. Exod. 26…`) anchors at *in sanctis*³ in Cap. III § 1. **Verify their columns yourself — do not adopt this.**
- **p. 303 n. 5 carries a gutter runover** (`— Quomodo memoriae | sit praevisio futurorum, exponit August., XV. de Trin. c. 7. n. 13…`). **c3 logs it.**
- **Cap. III opens p. 303 LEFT column**, ~40 % down, at `1. Quoniam autem duo gradus praedicti…`, under the `Cap. III.` heading and subtitle.
- **Marginalia on p. 303 that are Cap. III's:** "Gradus tertius." · "Notandum."
- **p. 303 gutter = 1196** (evidence in the table above).
- ⚠ **Do NOT re-log p. 300 n. 5** — it is in the ledger under `bon-itin-c2`.
- ⚠ **Close c3's end from the `Cap. IV.` heading, never from the running head.**

**Raw quality, graded per page and per region.**
- **p. 299** — the Cap. II portion (right column, § 1) is **good**; only `huinsmodi` for *huiusmodi* and `sensibiHum` for *sensibilium*. Footer good apart from the chronic siglum damage (`II 0` for `H O`).
- **p. 300** — body **poor**, the worst leaf in the span: `coiileuiplaiKluin`/`iiianuduci`/`nmcrocosmus`/`murulns`/`apprchensioiiein`/`diiuiHcalionem`/`gabernantia`/`Gcncraniia`/`cor[K)ra`/`\irlulein`/`iiialuor`/`siibstantiae`/`separulae`/`InleUiyenliks`. Footer good on digits, damaged on nothing material.
- **p. 301** — body **good**; footer good.
- **p. 302** — body **good**; footer good. The `3`/`5` and `1`/`4` classes are both live in the footer here (see below).
- **p. 303** — body **good** (`crealurae`, `prophclica`, `praefigu7-alionc`, `specialiler`, `Conciasio`, `inexciisabiles`, `icnehris`, `admirabik`, `reinlrandum`); footer good.

**Readings settled off the band.**
- **n. 300-3 `Hebr. 1, 14`** and **`II. Sent. d. 10. et 11. Ibid. d. 11. p. I. a. 3.`** — the `1`/`4` class, four times in two lines. The scripture digits are settled independently: Heb 1:14 is *administratorii spiritus… missi propter eos qui hereditatem capiunt salutis*, verbatim the lemma the anchor stands on, and the note's own remark that the Vulgate adds *in ministerium* and reads *capient* is only true of that verse.
- **n. 300-4 `supra pag. 227, nota 5`** and **`supra pag. 221, nota 1`** — the second is the `1`/`4` class in both figures. `221` is corroborated by **n. 302-5 on the facing leaf, which cites `pag. 221, nota 3`** — the same page, printed with the same serif, two leaves apart.
- **n. 300-6 `XI. de Trin. c. 9. n. 16`** and **`text. 121. seq. et 136. seqq.`** — read clean at 450 dpi; the *De Trinitate* XI locus is the standard one for the interior/exterior division of the sensible apprehensive power, which is exactly what the note states.
- **n. 301-1 `VI. de Musica, c. 13. n. 38`** — settled by sense as well as by glyph: *aequalitas numerosa* is Augustine's definition at *De musica* VI, and the note's second definition (*partium congruentia*) is *De civitate Dei* XXII, ch. 19, as printed.
- **n. 301-7 `c. 18. n. 35` … `c. 43. n. 81, 83 Qq. q. 23`** — the `1`/`4` class in `18`, and a genuine ambiguity of parsing: **`83 Qq. q. 23` is the *Eighty-three Questions*, q. 23, not a continuation of the *De vera religione* chapter numbers.** It is rendered as two citations, which is what the sense requires — q. 23 of the *Eighty-three Questions* is the one on the Son as *species prima*, the very text quoted next.
- **n. 302-3 `c. 40-44. n. 74-82`** and **`c. 8. n. 20-25. et c. 16. n. 41. seqq.`** — read clean; the ranges are internally consistent.
- **Sigla.** `A B H L M N` (n. 303-1) — the alphabetical run is the disambiguator, and the two-upright glyph in third position can only be `H`; a single bare upright would be `I`, and there is none here. `H K L M P` (n. 301-6), `E I Q` and `B D I P` (nn. 302-4, 302-5), `D F K L M` (n. 302-7) all read by stroke count and run order, not by glyph.
- **Editions `1, 2`, `3, 4`.** n. 301-3's `excepta 1` and nn. 302-1/302-4's `3, 4` print the leading `1` with the `4`-like serif; the enumerations are in order and corroborate one another across three notes.

**Marginalia** (trimmed from the body, transcribed in body order).
- **p. 299 R** — "Gradus 2."
- **p. 300 L** — "Mundus intrat in animam sec. tres operationes." · "Tria genera in mundo." · "Generantia." · "Generata." · "Regentia tria." · "Opinio philosophorum et theologorum." · "Quinque sensus."
- **p. 300 R** — "Sensibilia particularia et communia." · "Quomodo res intrent per apprehensionem." · "Quomodo fiat oblectatio." · "Triplex oblectatio explicatur." · "Notandum." · "Speciositas."
- **p. 301 L** — "Suavitas." · "Salubritas." · "Quomodo fiat diiudicatio." · "Ratio triplicis oblectationis." · "Notandum." · "Quid diiudicatio." · "Applicatio trium operationum ad contemplandum Deum." · "De apprehensione."
- **p. 301 R** — "Generatio aeterna." · "Incarnatio." · "De oblectatione." · "In Deo delectatio." · "De diiudicatione."
- **p. 302 L** — "Deus ratio omnium, regula, lux." · "De legibus intellectus nostri notandum." · "Dilatatur consideratio sec. differentias numerorum." · "Septem species numerorum."
- **p. 302 R** — "Notandum." · "Omnia sunt numerosa." · "Numerus ducit in Deum." · "Epilogus ad 1. et 2. gradum." · "Quid sint creaturae." · "Notandum." · "Quadruplici modo sunt signa."
- **p. 303 L** — "Conclusio." (beside § 13)

**★ REGISTER DECIDED HERE FOR cc. II–VII — every later capitulum reuses it, and it is frozen in repo CLAUDE.md § ITINERARIUM alongside the pilot's table.**
- **The three operations, kept one-to-one and never blended:** *apprehensio* → "apprehension" · *oblectatio* → **"delectation"** · *diiudicatio* → **"adjudication"** (verb *diiudicare* → "to adjudge"). *Adjudication* was chosen over "judgement" because **the chapter needs *iudicare* / *iudicium* / *numeri iudiciales* to stay separately available** — § 9 sets *diiudicamus* and *iudicamus* in the same sentence, and § 10 has *iudiciales* as a proper name of a class of numbers. Consequently *indiiudicabilis* → "unadjudicable", *indiiudicabiliter* → "unadjudicably", *numeri iudiciales* → "judicial numbers".
- **The threefold delight, likewise one-to-one:** *speciositas* → **"comeliness"** (*speciosus* → "comely") · *suavitas* → "sweetness" · *salubritas* → "wholesomeness". "Comeliness" rather than "beauty" **because *pulcritudo* is a separate word in the same sentence** (§ 5: *pulcritudo nihil aliud est quam aequalitas numerosa* defines *speciositas*), and collapsing the two would make the definition circular in English where it is not in Latin. *Species* stays "species" throughout, technical.
- **Augustine's seven kinds of number** (§ 10): *sonantes* → "sounding" · *occursores* → "encountering" · *progressores* → "advancing" · *sensuales* → "sensual" · *memoriales* → "memorial" · *iudiciales* → "judicial" · *artificiales* → "artificial"; *numerosae formae artificiatorum* → "the numerous forms of things made by art".
- **Remaining cases:** *macrocosmus* → "macrocosm" and *minor mundus* → "the lesser world" (the note's *microcosmus* is rendered "microcosm", keeping the editions' gloss distinct from Bonaventure's own phrase) · *proportionalitas* → "proportionality" · *delectatio* → "delight", *delectabilia* → "delightful things" · *exemplatum* → "exemplate" (the corpus form) · *sensibilia particularia / communia* → "particular / common sensibles".
- Carried unchanged from the pilot: *speculatio* → "speculation", *speculum* → "mirror", *contemplatio* → "contemplation", *vestigium* → "vestige", *gradus* → "steps", *mens* → "mind".

**Translation notes.** Bonaventure's periodic *cum… ideo* and *si… patet* chains in §§ 5, 8 and 9 are kept as single English sentences wherever grammar permits, per the frozen rule. Scripture is on the Douay-Rheims base adjusted to Quaracchi's actual Latin: Heb 1:14 keeps *capiunt* ("who shall receive") against the Vulgate's *capient* and drops *in ministerium*, both as n. 300-3 records; Rom 1:20 is rendered on the Douay base in both § 12 and § 13, where it is quoted twice in the same chapter; 1 Pet 2:9 keeps *transtulit* ("has called us out of") — n. 303-2 records that the Vulgate reads *vocavit* — and § 13's first quotation of it keeps Bonaventure's *lumen Dei* against the second's *lumen suum*, exactly as printed.

**`[?]` flags: none.**