title: Pars 2, Cap. 5

source_text:
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### Capitulum V. *De modo describendi praedicta in sacra Scriptura.*

Ex iam dictis colligitur, quod, sicut Deus res ordinate *condidit* quantum ad tempus et ordinate *disposuit* quantum ad situm; sic etiam ordinate *gubernat* quantum ad influentiam; et Scriptura ordinate *narrat* quantum ad doctrinae sufficientiam; licet non ita explicite describat distinctionem orbium nec caelestium nec elementarium, parum aut nihil dicat de motibus et virtutibus corporum superiorum et de mixtionibus elementorum et elementatorum, et quod plus est, nihil explicite narret de conditione supernorum spirituum, maxime cum describit istud universum in *esse* productum.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium reddat se nobis cognoscibile et per Scripturam et per creaturam, per librum creaturae se manifestat ut principium *effectivum*, per librum Scripturae ut principium *reparativum*; et quia principium *reparativum* non potest cognosci, nisi cognoscatur et *effectivum*: ideo sacra Scriptura, licet principaliter agat de operibus reparationis, agere nihilominus debet de opere conditionis, in quantum tamen ducit in cognitionem primi principii efficientis et reficientis; et ideo ipsa est cognitio *sublimis* et *salutaris*: *sublimis*, quia de principio[^p222-3] *effectivo*, quod est Deus creator; *salutaris*, quia de principio *reparativo*, quod est Christus salvator et mediator.

Rursus, quia *sublimis* est, utpote quia agit de primo principio et ente summo; ideo non descendit ad describendas speciales entium naturas, motus, virtutes et differentias; sed stat in generalitate quadam, in qua implicantur specialia, describendo scilicet conditionem mundi quantum ad dispositionem et influentiam quoad naturam luminosam, opacam et perviam in generalitate quadam.

Et quoniam primum principium, de quo agit, habet in se *ordinem naturae* in existendo, *ordinem sapientiae* in disponendo, *ordinem bonitatis* in influendo: ita quod *ordo naturae* habet simultatem et aequalitatem[^p222-4]; *ordo sapientiae* considerat prioritatem et posterioritatem; *ordo influentiae* superioritatem et inferioritatem: ideo ad insinuandum *ordinem naturae* determinat Scriptura, iuxta quod Deum operari decebat: quod *in principio*, ante temporis decursum, fuerit illa triplex natura de *non-esse* in *esse* producta, cum dicit[^p222-5]: *In principio creavit Deus*

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*caelum et terram; et Spiritus Dei ferebatur super aquas*. Ubi nomine *caeli* insinuatur natura luminosa; nomine *terrae*, opaca; nomine *aquae*, pervia sive perspicua, sive contrarietati subiecta, sive supra contrarietatem elevata. — Ubi etiam insinuatur Trinitas aeterna, scilicet Pater in nomine *Dei creantis*, Filius in nomine *principii*, Spiritus sanctus in nomine *Spiritus Dei*. — Et sic intelligendum est illud quod dicitur[^p223-1]: *Qui vivit in aeternum creavit omnia simul*; non quia ea creaverit in chaos omnimodae confusionis, secundum quod finxerunt poëtae, cum produxerit hanc triplicem naturam, *summam* in summo, *mediam* in medio et *infimam* in infimo; nec etiam in *esse* omnimodae distinctionis, cum *caelum* esset perfectum, et *terra incomposita*[^p223-2], natura *media*, quasi medium tenens, nondum esset ad perfectam distinctionem deducta.

Ad insinuandum autem *ordinem sapientiae* in disponendo determinat, quod haec triplex natura non *simul* fuit *distincta* et *ornata*, sed iuxta triplicis naturae creatae exigentiam per triduum *distincta* et per triduum aliud *ornata*; ut, sicut Deus in principio triplicem naturam simul creavit in primordio temporis, sic successione temporis in triplici mensura temporis, scilicet triplicis diei, triplicem faceret distinctionem naturae triplicis creatae; et rursus in alio triduo, triplicem ornatum triplicis naturae distinctae.

Ad insinuandum vero ordinem *bonitatis* in influendo determinat, quod haec triplex natura collocata est in mundo secundum *sub*[^p223-3] et *supra* iuxta suam *dignitatem* et *influentiam*. — Et quia *luminosum* plurimum habet de specie, ideo sibi debetur *circumferentia*; quia *opacum* minimum habet de specie, ideo sibi debetur *centrum*; quia vero[^p223-4] *pervia* tenet medium, ideo *medium* sortita est *situm*. Et quoniam natura *pervii et perspicui* communis est naturae caelesti et elementari, et rursus *luminosa* utrique convenit: ideo recte dicitur firmamentum factum *in medio aquarum*[^p223-5], non quia aquae supra caelos sint aquae fluxibiles, frigidae, graves et corruptibiles; sed quia subtiles et incorruptibiles, perviae et super omnem contrarietatem sublimatae, ac per hoc caelestis naturae et in caelestibus collocandae ratione *nobilitatis formae*.

Collocantur etiam ratione *virtutis* et *influentiae*. Quia enim omnis actio corporalis in rebus inferioribus regulam, originem et vigorem sumit a natura caelesti; cum duae sint qualitates activae, scilicet *calidum* et *frigidum*[^p223-6], et aliquod sit caelum principaliter influens et *calidum*, utpote caelum *sidereum* ratione luminositatis: congruum fuit, quod aliquod influeret super *frigidum*, et sic *crystallinum*. — Et sicut caelum *sidereum*, licet influat ad calorem, non tamen est formaliter calidum; sic etiam caelum, quod dicitur *aqueum* sive crystallinum, non est essentialiter frigidum. — Unde quod Sancti dicunt, quod aquae sunt ibi constitutae ad reprimendum calorem superiorum corporum et cetera similia, non secundum formalem praedicationem, sed secundum efficientiam et influentiam sunt intelligenda. — Competit ergo conditio creaturae secundum ordinem praedictum ordini creatricis sapientiae et divinae Scripturae, quia est scientia *sublimis*.

Rursus, quia ipsa est scientia *salutaris*; ideo non determinat de opere conditionis nisi propter opus reparationis. Et quoniam Angeli sic conditi sunt, ut labentes nullatenus reparentur, sicut apparebit in sequentibus[^p223-7]; ideo tacetur secundum litteram exteriorem Angelorum lapsus et conditio, quia non debebat subsequi reparatio.

Quia vero *sublimitatem* Scripturae non decebat prorsus reticere de conditione sublimissimae creaturae; ideo sic sacra Scriptura describit rerum conditionem, iuxta quod exigit scientia *sublimis* et *salutaris*; ut tamen secundum *spiritualem* intelligentiam tota conditio *litteraliter* descripta *spiritualiter* referatur ad describendam hierarchiam angelicam et ecclesiasticam: ideo secundum *spiritualem* intellectum describitur in illis tribus naturis primo productis hierarchia *angelica* nomine *caeli*[^p223-8], et *ecclesiastica* nomine *terrae*, et *gratia*, per quam irrigatur utraque, nomine *aquae*.

Rursus, per *septenarium* dierum intelligitur septiformis Ecclesiae status secundum decursum septem aetatum[^p223-9]. Per eundem etiam septenarium intel-

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ligitur septiformis Angelorum conversio a creatura ad Deum. — Et sic ex praedictis apparet sufficientia et veritas Scripturae in diversis opinionibus Sanctorum, scilicet Augustini et aliorum, quae sibi non contradicunt, cum verae sint, si recte intelligantur.

english:
### Chapter V. *On the manner of describing the foresaid in sacred Scripture.*

From what has already been said it is gathered that, just as God *founded* things in order as regards time, and *disposed* them in order as regards place, so also he *governs* them in order as regards influence; and Scripture *narrates* them in order as regards the sufficiency of doctrine — although it does not so explicitly describe the distinction of the orbs, neither the celestial nor the elemental, says little or nothing of the motions and powers of the higher bodies and of the mixtures of the elements and of things composed of elements, and, what is more, narrates nothing explicitly of the founding of the higher spirits, especially when it describes this universe as produced into *being*.

Now the reason for the understanding of the foresaid is this: that since the first principle renders itself knowable to us both through Scripture and through the creature, through the book of the creature it manifests itself as the *effective* principle, and through the book of Scripture as the *reparative* principle; and because the *reparative* principle cannot be known unless the *effective* also be known, therefore sacred Scripture, although it treats principally of the works of reparation, must nonetheless treat of the work of founding, insofar however as this leads into the knowledge of the first principle that effects and restores; and therefore it is itself a knowledge *sublime* and *salutary*: *sublime*, because it is of the *effective* principle[^p222-3], which is God the creator; *salutary*, because it is of the *reparative* principle, which is Christ the saviour and mediator.

Again, because it is *sublime*, inasmuch as it treats of the first principle and the highest being, therefore it does not descend to describing the particular natures, motions, powers and differences of beings; but it stands within a certain generality, in which the particulars are implied — describing, namely, the founding of the world as regards its disposition and influence, with respect to the luminous, the opaque and the pervious nature, within a certain generality.

And since the first principle of which it treats has in itself the *order of nature* in existing, the *order of wisdom* in disposing, and the *order of goodness* in influencing — so that the *order of nature* has simultaneity and equality[^p222-4]; the *order of wisdom* regards priority and posteriority; the *order of influence*, superiority and inferiority — therefore, to intimate the *order of nature*, Scripture determines, according to what it befitted God to work, that *in the beginning*, before the course of time, that threefold nature was produced from *non-being* into *being*, when it says[^p222-5]: *In the beginning God created*

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*heaven and earth; and the Spirit of God was borne over the waters*. Where by the name of *heaven* the luminous nature is intimated; by the name of *earth*, the opaque; by the name of *water*, the pervious or transparent, whether subject to contrariety or raised above contrariety. — Where also the eternal Trinity is intimated: namely the Father in the name of *God creating*, the Son in the name of *beginning*, the Holy Spirit in the name of the *Spirit of God*. — And thus is to be understood that which is said[^p223-1]: *He who lives for ever created all things together*; not because he created them in a chaos of every kind of confusion, according to what the poets have feigned, since he produced this threefold nature, the *highest* in the highest place, the *middle* in the middle, and the *lowest* in the lowest; nor yet in a *being* of every kind of distinction, since *heaven* was perfect, while *earth was without form*[^p223-2], the *middle* nature, as it were holding the middle, had not yet been brought to perfect distinction.

But to intimate the *order of wisdom* in disposing, it determines that this threefold nature was not *at once* both *distinguished* and *adorned*, but, according to the requirement of the threefold created nature, was *distinguished* through three days and *adorned* through another three; so that, just as God in the beginning created the threefold nature at once at the first moment of time, so by a succession of time, in the threefold measure of time — namely of the threefold day — he might make the threefold distinction of the threefold created nature; and again, in another three days, the threefold adornment of the threefold distinguished nature.

But to intimate the order of *goodness* in influencing, it determines that this threefold nature was placed in the world according to *below*[^p223-3] and *above*, in keeping with its own *dignity* and *influence*. — And because the *luminous* has most of species, therefore the *circumference* is due to it; because the *opaque* has least of species, therefore the *centre* is due to it; but because[^p223-4] the *pervious* holds the middle, therefore it was allotted the *middle* place. And since the nature of the *pervious and transparent* is common to the celestial and the elemental nature, and again the *luminous* belongs to both, therefore the firmament is rightly said to have been made *in the midst of the waters*[^p223-5] — not because the waters above the heavens are flowing, cold, heavy and corruptible waters, but because they are subtle and incorruptible, pervious and raised above all contrariety, and through this of a celestial nature and to be placed among celestial things by reason of the *nobility of their form*.

They are placed there also by reason of *power* and *influence*. For since every corporeal action in lower things takes its rule, origin and vigour from the celestial nature — since there are two active qualities, namely the *hot* and the *cold*[^p223-6], and there is some heaven principally influencing and *hot*, namely the *starry* heaven by reason of its luminosity — it was fitting that some heaven should exert influence over the *cold*, and thus the *crystalline*. — And just as the *starry* heaven, although it exerts influence toward heat, is nevertheless not formally hot, so also the heaven which is called *watery* or crystalline is not essentially cold. — Hence what the Saints say, that the waters are there established to restrain the heat of the higher bodies, and other like things, are to be understood not according to formal predication but according to efficiency and influence. — The founding of the creature according to the foresaid order therefore corresponds to the order of the creating wisdom and of divine Scripture, because it is a *sublime* science.

Again, because it is itself a *salutary* science, therefore it determines nothing of the work of founding except for the sake of the work of reparation. And since the Angels were so founded that, once fallen, they are in no way restored — as will appear in what follows[^p223-7] — therefore the fall and the founding of the Angels is passed over in silence according to the outward letter, because no reparation was to follow.

But because it did not befit the *sublimity* of Scripture to be wholly silent about the founding of the most sublime creature, therefore sacred Scripture so describes the founding of things as the *sublime* and *salutary* science requires; yet in such a way that, according to the *spiritual* understanding, the whole founding described *literally* may be referred *spiritually* to the describing of the angelic and the ecclesiastical hierarchy. Therefore according to the *spiritual* sense there is described, in those three natures first produced, the *angelic* hierarchy under the name of *heaven*[^p223-8], and the *ecclesiastical* under the name of *earth*, and *grace*, by which both are watered, under the name of *water*.

Again, through the *sevenfold* number of days is understood the sevenfold state of the Church according to the course of the seven ages[^p223-9]. Through the same sevenfold number is also under-

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stood the sevenfold conversion of the Angels from the creature to God. — And thus from the foresaid there appears the sufficiency and the truth of Scripture amid the diverse opinions of the Saints, namely of Augustine and of others, which do not contradict one another, since they are true if they be rightly understood.

la: Edd. cum pluribus codd. hic et paulo inferius [2 excepta] *de primo principio*.

en: The editions, with very many codices, here and a little below [edition 2 excepted, read] *de primo principio*.

la: Cfr. I. Sent. d. 20. a. 2. q. 1. seq. et d. 19. p. I. q. 4. — Post *habet* edd., excepta 2, addunt *in se*.

en: Compare I *Sent.* d. 20, a. 2, q. 1 f., and d. 19, p. I, q. 4. — After *habet* the editions, edition 2 excepted, add *in se*.

la: Gen. 1, 1. — Seq. locus est ibid. v. 2. — Aliquanto inferius post *elevata* H P Q S addunt *significatur*.

en: Gen. 1:1. — The following passage is ibid. v. 2. — Somewhat below, after *elevata*, H P Q S add *significatur*.

la: Secundum translationem septuaginta interpretum, Gen. 1, 2. Vulgata: *Terra… vacua*. — Edd., excepta 2, prosequuntur: *natura vero media*, quae etiam superius post *nec etiam* repetunt *creavit*. Inferius pro *deducta* plures codd. *producta* (cfr. II. Sent. d. 12. a. 1. q. 3.).

en: According to the translation of the Seventy interpreters, Gen. 1:2. The Vulgate: *Terra… vacua*. — The editions, edition 2 excepted, continue *natura vero media*; and above, after *nec etiam*, they likewise repeat *creavit*. Below, for *deducta* very many codices [read] *producta* (compare II *Sent.* d. 12, a. 1, q. 3).

la: Fide codd. et 2 omisimus *medium*, quod aliae edd. hic addunt.

en: On the authority of the codices and of edition 2 we have omitted *medium*, which the other editions add here.

la: Supple cum Vat., 1, 3 *natura*. De seq. propositione, in qua eaedem edd. voci *pervii* praefigunt *corporis*, cfr. Aristot., II. de Anima text. 68. (c. 7.) et de Sensu et sens. c. 3. — Haec et quaedam alia dicta sunt iuxta opiniones tunc communes.

en: Supply, with the Vatican [edition] and editions 1 and 3, *natura*. On the following proposition, in which those same editions prefix *corporis* to the word *pervii*, compare Aristotle, II *On the Soul*, text 68 (c. 7), and *On Sense and Sensibles* c. 3. — These and certain other things are said in keeping with the opinions then commonly held.

la: Gen. 1, 6. — De natura et influentia aquarum supra firmamentum positarum sive caeli crystallini cfr. II. Sent. d. 14. p. I. a. 1. q. 1; ubi etiam dictum Basilii occurrit (pag. 338, nota 3.), secundum quod aquae supra firmamentum « constitutae sunt ad reprimendum calorem » etc., ut aliquanto inferius dicitur. — Inferius pro *collocandae* S *collocatae*.

en: Gen. 1:6. — On the nature and influence of the waters placed above the firmament, or of the crystalline heaven, compare II *Sent.* d. 14, p. I, a. 1, q. 1; where also occurs the saying of Basil (p. 338, note 3), according to which the waters above the firmament « are established to restrain the heat », etc., as is said somewhat below. — Below, for *collocandae* S [reads] *collocatae*.

la: Cfr. supra c. 3. — Inferius post *luminositatis* E I O addunt *suae*.

en: Compare above, c. 3. — Below, after *luminositatis*, E I O add *suae*.

la: Cap. 7. — Pro *nullatenus* A E F S *nullo modo*.

en: Chapter 7. — For *nullatenus* A E F S [read] *nullo modo*.

la: Cfr. II. Sent. lit. Magistri, d. II. c. 1. in fine et c. 4. seq.; Comment. ibid. p. I. a. 2. q. 3. — Pro *intellectum* A I L M *intelligentiam*.

en: Compare II *Sent.*, the text of the Master, d. II, c. 1 at the end, and c. 4 f.; the Commentary ibid. p. I, a. 2, q. 3. — For *intellectum* A I L M [read] *intelligentiam*.

la: De quo supra in Prologo § 2. — In seq. propositione tangitur opinio Augustini docentis, per septem dies intelligi septemplicem considerationem sive illuminationem intellectus angelici respectu eorum quae in Scriptura diversis diebus narrantur creata. Cfr. II. Sent. d. 12. a. 1. q. 2. et d. 13. a. 1. q. 1, ubi etiam haec opinio eodem modo, sicut hic fit, cum sententia aliorum Sanctorum reconciliatur. — Inferius substituimus fide plurium codd., ut G I K L M, *quae sibi* pro *qui sibi*.

en: On which see above in the Prologue, § 2. — In the following proposition there is touched the opinion of Augustine, who teaches that by the seven days is understood a sevenfold consideration or illumination of the angelic intellect in respect of those things which in Scripture are narrated as created on the several days. Compare II *Sent.* d. 12, a. 1, q. 2, and d. 13, a. 1, q. 1, where also this opinion is reconciled, in the same manner as is done here, with the view of the other Saints. — Below we have substituted, on the authority of very many codices such as G I K L M, *quae sibi* for *qui sibi*.

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L42022–42200), verified against the 450 dpi column bands of pp.222–224. Gutters auto-measured: **p.222 = 1319** (63 px run), **p.223 = 1241** (47 px), **p.224 = 1314** (54 px).

⚠ **The gutter parity model has now broken down — rely on run width alone.** p.222 (even) measures 1319, *below* the even cluster's old floor of 1335; p.223 (odd) measures 1241, *above* the odd cluster's old ceiling, which c3 had already stretched to 1233. The two clusters, once cleanly separated (odd 1126–1180, even 1335–1397), now overlap in the 1230–1320 band. All three measurements are sound — 47–63 px runs, and every band reads clean with no column bleed. **Treat parity as a spent heuristic for the rest of Vol V** and judge each page solely on its low-ink run width, exactly as `colcrop.py`'s auto-measure reports it. Nothing here needs fixing; what needs retiring is the expectation.

**Page span.** Three pages, four column-runs. Cap. V opens partway down p.222's **left** column beneath Cap. IV's closing paragraph, runs that column, crosses to p.222's **right** breaking mid-quotation at `In principio creavit Deus` / `caelum et terram`, runs the whole of p.223 (**left** then **right**), and closes at the head of p.224's **left** column at `…si recte intelligantur`, immediately above the `Cap. VI.` heading. The p.223→224 break falls **mid-word** (`intel-` / `ligitur`).

**⚠ The p.224 carry-over was found by applying c4's own lesson.** p.223's right column ends `Per eundem etiam septenarium intel-`, and the tail sits at the head of p.224 above the next heading — the same shape that truncated c4. It was looked for deliberately here rather than stumbled on. Note that the p.224 tail carries **no apparatus anchor**: p.224's note 1 anchors on `Consequenter vero agendum ¹`, which is Cap. VI's opening. A chapter can therefore spill onto a page and claim none of its notes — so the absence of an inherited note is not evidence that the body text ended either.

**Apparatus (12 entries).** p.222 nn. 3–5 inherited from c4's hand-off (already band-read there, not re-read); p.223 nn. 1–9 read off both of that page's footer bands, the left carrying nn. 1–5 and the right nn. 6–9. **p.222 and p.223 are both now fully consumed.**

**Runover — POSITIVE, column-crossing.** p.223's left footer ends with n. 5 broken mid-quotation at `aquae supra firmamentum « consti-`, and the right footer opens with an **unnumbered** fragment `tutae sunt ad reprimendum calorem » etc.…` before its first numbered entry `⁶`. Rejoined here. The break falls inside Basil's quotation, so the closing `»` sits in the right footer while the opening `«` sits in the left — a case where reading either footer alone would leave an unbalanced quotation as the only visible tell. **Fourteenth runover in twenty-one chunks.**

**Marginalia** (trimmed from body, body order): p.222 L — "De modo narrandi in Scriptura." · "Ratio." p.222 R — "Scriptura sublimis et salutaris." · "Primo arguitur, quia sublimis." · "Tria in Deo." · "De ordine naturae." p.223 L — "Insinuatur primo." · "Secundo." · "Explicatio Scripturae." · "De ordine sapientiae." · "De ordine bonitatis." · "Ratio collocationis prima." p.223 R — "Alia ratio collocationis." · "Nota." · "Secundo, quia salutaris." · "Littera tacet de Angelis." · "De spirituali intelligentia quoad tres caelos." · "Item, quoad septenarium."

**Readings settled off the bands.** n. 2 of p.223 records that Quaracchi print *terra incomposita* from the **Septuagint** rendering of Gen. 1:2, against the Vulgate's *Terra… vacua* — the body text is therefore deliberately non-Vulgate here, and the English renders it as printed (*earth was without form*) rather than harmonising to the Vulgate. n. 4's `Supple cum Vat., 1, 3 natura` supplies a word the printed text omits; the body is left as printed, with the supplement recorded in the note only. `poëtae` keeps its diaeresis as printed. In n. 9, `G I K L M` — the raw's `G I R L M` is the same K/R confusion already seen on pp. 220–221, resolved on the band. No `[?]` flags.

**Hand-offs.**
- *Picked up (from `bon-brev-p2-c4`):* p.222 footer notes **3, 4, 5**, quoted in full in c4's Notes. p.222 is now fully consumed (nn. 1–2 by c4, nn. 3–5 here).
- *Forwarded to `bon-brev-p2-c6`:* **no apparatus.** p.223 is fully consumed and the p.224 tail carries no anchor, so c6 starts its apparatus clean at p.224 n. 1 (`Consequenter vero agendum ¹`). **Body text: none forwarded** — Cap. V's last sentence completes at the head of p.224's left column. Cap. VI (*De productione supernorum spirituum*) opens immediately below it, raw **L42213**; per the index it and Cap. VII both sit on p.224, so expect the p.224 footer register to split between c6 and c7 and derive the boundary from the `Cap. VII.` heading, not from column length.


site: bonaventure

collection: Breviloquium

title: Pars 2, Cap. 6

title_alt:
De productione supernorum spirituum
On the production of the higher spirits

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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### Capitulum VI. *De productione supernorum spirituum.*

Consequenter vero agendum[^p224-1] est de natura spirituali et incorporea, cuiusmodi est angelica, de qua considerari oportet quantum ad *conditionem supernorum spirituum*, quantum ad *ruinam daemonum* et quantum ad *confirmationem bonorum Angelorum*.

Sciendum est igitur, quod Angelis a primordio suae conditionis quatuor sunt attributa, scilicet *simplicitas essentiae, personalis discretio*, propter rationem insitam *memoria, intelligentia et voluntas*, et *libertas arbitrii* ad eligenda bona et respuenda mala[^p224-2]. — Haec autem quatuor attributa principalia alia quatuor comitantur, scilicet *virtuositas* in operando, *officiositas* in ministrando, *perspicacitas* in cognoscendo et *immutabilitas* post electionem sive in bono, sive in malo.

Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, hoc ipso quod primum, omnia de nihilo produxit; ideo non tantum *prope nihil*, sed etiam *prope se*[^p224-3]; non tantum substantiam a se longinquam, scilicet naturam corpoream, producere debuit, verum etiam propinquam; et haec est substantia intellectualis et incorporea, quae hoc ipso, quod Deo simillima est, *simplicitatem* habet *naturae* et *discretionem personalem*, ut Deo assimiletur ex parte substantiae sive *communis*, sive *individuae*[^p224-4]. — Habet etiam in mente imaginem Trinitatis secundum *memoriam, intelligentiam* et *voluntatem*; habet etiam *libertatem voluntatis*, ut assimiletur Deo ex parte potentiae sive *naturalis*, sive *electivae*, ut sic potentia *naturalis* insignita sit Dei imagine, *electiva* vero arbitrii libertate. Nequaquam enim perveniret meritorie ad praemium gloriosum, quod facit quemque beatum, nisi haberet liberum voluntatis arbitrium; hoc autem esse non potest nisi in substantia rationali, quam comitatur memoria, intelligentia et voluntas. Ubi autem est ratio, oportet, quod sit « rationalis naturae substantia individua[^p224-5] »; necesse est etiam, quod sit substantia spiritualis et incorporea, ac per hoc *simplex*, omni carens dimensione quantitativa.

Talis autem substantia hoc ipso, quod simplex, est *virtuosa in operando*[^p224-6]; hoc ipso, quod virtuosa et personaliter distincta, competit ei *distinctio officii in ministrando*; hoc ipso, quod simplex et virtuosa, competit ei *perspicacitas in discernendo*; hoc ipso, quod simplex et perspicax, habens *intellectum deiformem*[^p224-7]; ideo *stabilitatem* habet post electionem in electo sive in bono, sive in malo. — Et hae conditiones ipsam generalem conditionem supernorum spirituum generaliter comitantur.

english:
### Chapter VI. *On the production of the higher spirits.*

Next it must be treated[^p224-1] of the spiritual and incorporeal nature, of which kind is the angelic; concerning which it is fitting to consider it as regards the *founding of the higher spirits*, as regards the *ruin of the demons*, and as regards the *confirmation of the good Angels*.

It is therefore to be known that to the Angels, from the very beginning of their founding, four things are attributed: namely *simplicity of essence, personal distinctness*, and — on account of the reason implanted in them — *memory, understanding and will*, and *freedom of choice* for choosing good things and rejecting evil[^p224-2]. — And these four principal attributes are accompanied by four others: namely *power* in operating, *dutifulness* in ministering, *perspicacity* in knowing, and *immutability* after election, whether in good or in evil.

Now the reason for the understanding of the foresaid is this: that the first principle, by this very fact that it is first, produced all things out of nothing; and therefore it had to produce not only what is *near to nothing*, but also what is *near to itself*[^p224-3]; not only a substance far removed from itself, namely corporeal nature, but also one near to it. And this is the intellectual and incorporeal substance, which by this very fact, that it is most like to God, has *simplicity* of *nature* and *personal distinctness*, so that it may be made like to God on the side of substance, whether *common* or *individual*[^p224-4]. — It has also in its mind an image of the Trinity according to *memory, understanding* and *will*; it has also *freedom of will*, so that it may be made like to God on the side of power, whether *natural* or *elective* — so that the *natural* power is marked with the image of God, and the *elective* with the freedom of choice. For it would in no way arrive meritoriously at the glorious reward which makes anyone blessed, unless it had free choice of will; and this cannot be except in a rational substance, which memory, understanding and will accompany. And where reason is, it must be « an individual substance of a rational nature[^p224-5] »; it is necessary also that it be a spiritual and incorporeal substance, and through this *simple*, lacking all quantitative dimension.

But such a substance, by this very fact that it is simple, is *powerful in operating*[^p224-6]; by this very fact, that it is powerful and personally distinct, there belongs to it a *distinction of office in ministering*; by this very fact, that it is simple and powerful, there belongs to it *perspicacity in discerning*; by this very fact, that it is simple and perspicacious, having a *deiform intellect*[^p224-7], it therefore has *stability* after election in what has been chosen, whether in good or in evil. — And these conditions generally accompany the general founding itself of the higher spirits.

la: Pro *vero agendum*, quod plures codd. omittunt, E *dicendum*, M *videndum*, et inferius pro *considerari* plures codd. et 2 *considerare*. — De his tribus agitur c. 6. 7. 8.

en: For *vero agendum*, which very many codices omit, E [reads] *dicendum*, M *videndum*; and below, for *considerari*, very many codices and edition 2 [read] *considerare*. — These three are treated in cc. 6, 7, 8.

la: Secundum Hug. a S. Vict., quem sequitur Magister Sent., II. Sent. d. III. c. 1. — Superius post *discretio* S addit *eo quod unus differt ab alio*. Inferius post *immutabilitas* T subiungit *in persistendo*.

en: According to Hugh of St. Victor, whom the Master of the Sentences follows, II *Sent.* d. III, c. 1. — Above, after *discretio*, S adds *eo quod unus differt ab alio*. Below, after *immutabilitas*, T subjoins *in persistendo*.

la: August., XII. Confess. c. 7. n. 7: *Tu eras, et aliud nihil; unde fecisti caelum et terram duo quaedam: unum prope te, alterum prope nihil*. — Superius pro *produxit* plures codd. et 2 *producit*, B H *in esse producit*.

en: Augustine, XII *Confessions* c. 7, n. 7: *Thou wast, and nothing else; whence thou madest heaven and earth, two somethings: the one near to thee, the other near to nothing*. — Above, for *produxit*, very many codices and edition 2 [read] *producit*, B H *in esse producit*.

la: Cfr. II. Sent. d. 3. p. I. a. 1. q. 1. et a. 2. q. 1. seqq.

en: Compare II *Sent.* d. 3, p. I, a. 1, q. 1, and a. 2, q. 1 ff.

la: Id est persona, secundum Boeth.; cfr. I. Sent. d. 25. a. 1. q. 2. — Quod liberum arbitrium competat soli substantiae rationali, fusius ostenditur II. Sent. d. 25. p. I. q. 1. — Superius pro *quemque* M *quemlibet*, Vat., 1, 3 *quemquam*. Inferius pro *dimensione* edd. cum pluribus codd. *divisione*, multi codd. sunt dubiae lectionis.

en: That is, a person, according to Boethius; compare I *Sent.* d. 25, a. 1, q. 2. — That free choice belongs to a rational substance alone is shown more fully in II *Sent.* d. 25, p. I, q. 1. — Above, for *quemque* M [reads] *quemlibet*, the Vatican [edition] and editions 1 and 3 *quemquam*. Below, for *dimensione* the editions with very many codices [read] *divisione*; many codices are of doubtful reading.

la: Vide supra pag. 215, nota 4. (Lib. de Causis).

en: See above, p. 215, note 4 (the *Book of Causes*).

la: Secundum Dionys.; cfr. tom. II. pag. 50, nota 1. et pag. 177, nota 5. (allegatus in solvenda quaest. de obstinatione voluntatis daemonum). — Immediate post H et 2 prosequuntur: *ideo post electionem stabilientem stabilitatem habet in electo* etc. (terminus *stabilientem* occurrit etiam in Q).

en: According to Dionysius; compare vol. II, p. 50, note 1, and p. 177, note 5 (cited in resolving the question on the obstinacy of the will of the demons). — Immediately after, H and edition 2 continue: *ideo post electionem stabilientem stabilitatem habet in electo* etc. (the term *stabilientem* occurs also in Q).

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L42213–42320), verified against the 450 dpi column bands of p.224 (gutter auto-measured **1314**, 54 px run).

**Page span.** Cap. VI sits **entirely on p.224**: it opens partway down the **left** column beneath Cap. V's closing paragraph, runs that column, crosses to the **right** breaking at `…arbitrii libertate. Nequa-` / `quam enim perveniret` (**mid-word**), and closes at `…generaliter comitantur`, immediately above the `Cap. VII.` heading. Two column-runs, no page break inside the chunk.

**Boundary established from the heading, not from column length** — per the rule frozen after c4's repair. p.224 carries three units (Cap. V's tail, Cap. VI entire, and the opening of Cap. VII), so column position tells you nothing here; the `Cap. VII.` heading in the right column is what fixes the end.

**Apparatus (7 entries).** p.224's left footer carries nn. 1–5, the right footer nn. 6–8. nn. 1–7 anchor in this chapter; **n. 8 belongs to Cap. VII** and is forwarded. Note again that the footer blocks do not respect the column division — n. 5 anchors on `rationalis naturae substantia individua ⁵` in the **right** column while its definition sits in the **left** footer. That is now four consecutive pages behaving this way (220, 221, 222, 224); treat it as the volume's norm.

**Runover — NEGATIVE, excluded from both sides.** p.224's left footer ends with n. 5 closing on a complete clause (`multi codd. sunt dubiae lectionis.`), and the right footer opens with a **numbered** `⁶ Vide supra pag. 215, nota 4.` rather than an unnumbered fragment. Runovers stand at thirteen in twenty-two chunks.

**Marginalia** (trimmed from body, body order): p.224 L — "Tria consideranda." · "Attributa principalia 4." · "Minus principalia item 4." · "De duobus principalibus primis." · "De duobus aliis." p.224 R — "De minus principalibus."

**Readings settled off the bands.** n. 5's Boethian definition — *rationalis naturae substantia individua* — is printed in the body inside Quaracchi's guillemets and is preserved as such; the English keeps the guillemets rather than converting to quotation marks, per the corpus convention. n. 3's Augustine quotation is italic in the print. In n. 7, `tom. II. pag. 50` and `pag. 177` both confirmed on the band against the raw's mangled digits. `Nequaquam` is split `Nequa-|quam` across the gutter and is rejoined silently. No `[?]` flags.

**Hand-offs.**
- *Picked up:* **NONE.** Cap. V completed at the head of p.224's left column and carried no note onto this page; this chapter opens its apparatus clean at p.224 n. 1.
- *Forwarded to `bon-brev-p2-c7`:* p.224 footer note **8** (`August., III. de Lib. Arb. c. 15. n. 44, docet, nullo temporis intervallo peccatum a poena esse divisum, « ne vel puncto temporis universalis pulcritudo turpetur, ut sit in ea peccati dedecus sine decore vindictae ». Ibid. II. c. 19. n. 53. insinuatur definitio peccati: Aversio ab incommutabili bono et conversio ad mutabilia bona. — Quod Deus Angelos non creaverit malos, ostenditur II. Sent. d. 3. p. II. a. 1. — De peccato luciferi et minorum angelorum vide ibid. d. 5. a. 1. et 2. — De loco, in quem ceciderint, cfr. ibid. d. 6. a. 2. — De potestate tentandi homines vide ibid. d. 8. p. II. per totam. — Superius post amandum A addit summum bonum, et O bonum incommutabile.`), read off p.224's right footer band — **do not re-read it.** Cap. VII (*De apostasia daemonum*) opens in p.224's **right** column at the `Cap. VII.` heading (raw **L42332**); its first body text is `Post haec autem considerandum est de ruina et apostasia daemonum…`, and its `Ratio autem…` paragraph is already visible at the foot of that column (`quia, cum primum principium sit summe bo-`), so **Cap. VII continues onto p.225** — derive its span from p.225's bands.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Pars 2, Cap. 7

title_alt:
De apostasia daemonum
On the apostasy of the demons

source_text:
<!-- page 224 -->

### Capitulum VII. *De apostasia daemonum.*

De *apostasia daemonum* hoc tenendum est, quod Deus Angelos omnes fecit bonos, medios tamen inter se, summum bonum, et commutabile bonum, quod est creatura; ita quod, si converterentur ad amandum quod est *supra*, ascenderent ad statum gratiae et gloriae; si vero ad bonum commutabile, quod est *infra*, hoc ipso ruerent in malum culpae et poenae; quia non est « dedecus peccati sine decore iustitiae[^p224-8] ». — Primus inter Angelos lucifer, praesumens de privato bono, privatam appetiit excellentiam, volens aliis superferri; et ideo cecidit cum ceteris consentientibus sibi. Cadens autem factus est *impoenitens, obstinatus* et *obcaecatus* et *exclusus a Dei contemplatione* et *deordinatus in operatione*, toto nitens conamine ad *subvertendum hominem* per tentationem multiplicem.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium sit summe bo-

<!-- page 225 -->

num, nihil facit, quod non sit bonum; quia a bono non procedit nisi bonum[^p225-1]; quod tamen fit ab ipso hoc ipso minus est eo, et ideo non potest esse summum bonum. Fuit igitur Angelus a Deo conditus bonus quidem, sed non summus, perficiendus tamen, si affectu tenderet in summum.

Et quoniam per liberum arbitrium voluntatis poterat tendere in bonum summum, vel converti ad bonum privatum; lucifer, suae pulcritudinis et altitudinis consideratione excitatus ad se diligendum et suum privatum bonum, *praesumsit* de altitudine habita et *ambivit* excellentiam propriam, non tamen obtentam; ac per hoc *praesumendo* constituit se sibi principium, in se ipso gloriando; et *ambiendo* constituit se sibi summum bonum, in se ipso quiescendo. Cum autem ipse nec summum esset principium nec summum bonum; necesse fuit, quod inordinato ascensu[^p225-2] rueret; pari ratione et omnes in hoc consentientes. — Et quia « non est dedecus peccati sine decore iustitiae »; ideo statim, cum cecidit in peccatum, cum ceteris adhaerentibus sibi perdidit locum summum, scilicet empyreum, descendens ad imum, scilicet caliginosum aërem, vel infernum, ita quod lapsus in culpam fuit per liberum arbitrium, lapsus vero in poenam per divinum iudicium. — Et quoniam immutabilitatem habebat post electionem, ideo statim *obstinatus* est in malo, et per hoc *excaecatus* a vero et *deordinatus* est in operatione et *infirmatus* in virtute: ideo *voluntas* eius impia et *actio* aversa a Deo conversa est ad hominis *odium et invidiam*; et *perspicacitas* rationis a vero lumine excaecata conversa est ad *deceptiones* per divinationes et cautelas[^p225-3]; et *officiositas* in ministrando a vero ministerio amota conversa est ad tentamenta; et *virtuositas* imminuta et coarctata, quantum permittitur, convertitur ad mirabilia facienda per transmutationes repentinas, quas facit circa corpoream creaturam. — Et quia haec omnia deordinata sunt per voluntatem depravatam per superbiam; ideo haec omnia convertit ad fomentum suae superbiae, quaerens ab hominibus coli et adorari ad modum Dei. Hinc est, quod « omnia male agit[^p225-4] »; quod tamen iuste Deus modo permittit ad vindictam malefactorum, laudem vero bonorum, sicut apparebit per finale iudicium.

english:
### Chapter VII. *On the apostasy of the demons.*

Concerning the *apostasy of the demons* this is to be held: that God made all the Angels good, yet midway between the highest good and the changeable good, which is the creature; in such a way that, if they turned to loving what is *above*, they would ascend to the state of grace and glory; but if to the changeable good, which is *below*, by that very fact they would fall into the evil of guilt and of punishment — because there is no « disgrace of sin without the comeliness of justice[^p224-8] ». — The first among the Angels, Lucifer, presuming upon a private good, sought a private excellence, willing to be borne above the others; and therefore he fell, with the rest who consented to him. And in falling he was made *impenitent, obstinate* and *blinded*, and *shut out from the contemplation of God* and *disordered in operation*, striving with his whole effort to *overthrow man* by manifold temptation.

Now the reason for the understanding of the foresaid is this: that since the first principle is supremely

<!-- page 225 -->

good, it makes nothing that is not good; because from the good there proceeds nothing but good[^p225-1]; yet what is made by it is, by that very fact, less than it, and therefore cannot be the highest good. The Angel was therefore founded by God good indeed, but not highest — to be perfected, however, if by affection he should tend toward the highest.

And since through the free choice of the will he was able to tend toward the highest good, or to turn toward a private good, Lucifer — roused by the consideration of his own beauty and loftiness to the love of himself and of his own private good — *presumed* upon the loftiness he had, and *coveted* an excellence proper to himself, which nevertheless he did not obtain; and through this, by *presuming*, he constituted himself a principle to himself, glorying in himself; and by *coveting*, he constituted himself the highest good to himself, resting in himself. But since he was neither the highest principle nor the highest good, it was necessary that by a disordered ascent[^p225-2] he should fall; and for the same reason all those consenting with him in this. — And because « there is no disgrace of sin without the comeliness of justice », therefore at once, when he fell into sin, he lost with the rest who clung to him the highest place, namely the empyrean, descending to the lowest, namely the murky air, or hell; so that the fall into guilt was through free choice, but the fall into punishment through the divine judgment. — And since he had immutability after election, therefore he was at once made *obstinate* in evil, and through this *blinded* from the true and *disordered* in operation and *weakened* in power: hence his *will*, being impious, and his *action*, being turned away from God, were turned to the *hatred and envy* of man; and the *perspicacity* of his reason, blinded from the true light, was turned to *deceptions* through divinations and wiles[^p225-3]; and his *dutifulness* in ministering, removed from true ministry, was turned to temptations; and his *power*, diminished and constrained, is turned — so far as is permitted — to the working of marvels through sudden transmutations, which he effects upon corporeal creation. — And because all these things are disordered through a will depraved by pride, therefore he turns them all to the fuelling of his own pride, seeking to be worshipped and adored by men after the manner of God. Hence it is that « he does all things ill[^p225-4] »; which nevertheless God now justly permits, for the punishment of evildoers and for the praise of the good, as will appear through the final judgment.

la: August., III. de Lib. Arb. c. 15. n. 44, docet, nullo temporis intervallo peccatum a poena esse divisum, « ne vel puncto temporis universalis pulcritudo turpetur, ut sit in ea *peccati dedecus sine decore vindictae* ». Ibid. II. c. 19. n. 53. insinuatur definitio peccati: *Aversio ab incommutabili bono et conversio ad mutabilia bona*. — Quod Deus Angelos non creaverit malos, ostenditur II. Sent. d. 3. p. II. a. 1. — De peccato luciferi et minorum angelorum vide ibid. d. 5. a. 1. et 2. — De loco, in quem ceciderint, cfr. ibid. d. 6. a. 2. — De potestate tentandi homines vide ibid. d. 8. p. II. per totam. — Superius post *amandum* A addit *summum bonum*, et O *bonum incommutabile*.

en: Augustine, III *On Free Choice* c. 15, n. 44, teaches that sin is divided from punishment by no interval of time, « lest even for a point of time the beauty of the universe be disfigured, so that there be in it *the disgrace of sin without the comeliness of retribution* ». Ibid. II, c. 19, n. 53, the definition of sin is intimated: *A turning away from the unchangeable good and a turning toward changeable goods*. — That God did not create the Angels evil is shown in II *Sent.* d. 3, p. II, a. 1. — On the sin of Lucifer and of the lesser angels see ibid. d. 5, a. 1 and 2. — On the place into which they fell, compare ibid. d. 6, a. 2. — On their power of tempting men see ibid. d. 8, p. II, throughout. — Above, after *amandum*, A adds *summum bonum*, and O *bonum incommutabile*.

la: Dionys., de Div. Nom. c. 4. § 19: *Neque enim ignis est infrigidare, neque boni non bona producere*. Cfr. tom. II. pag. 113, nota 7. — Inferius pro *voluntatis* B I K M O Q V *voluntas*, et pro *excitatus* plures codd. et 2 *excaecatus*. Subinde post *principium* Vat. et 1, 3 cum uno alteroque cod. (M a secunda manu) addunt *summum*.

en: Dionysius, *On the Divine Names* c. 4, § 19: *For it belongs neither to fire to make cold, nor to the good to produce things not good*. Compare vol. II, p. 113, note 7. — Below, for *voluntatis* B I K M O Q V [read] *voluntas*, and for *excitatus* very many codices and edition 2 [read] *excaecatus*. Thereafter, after *principium*, the Vatican [edition] and editions 1 and 3, with one or another codex (M by a second hand), add *summum*.

la: A D F L M O addunt *descensu*, F insuper substituit *appetitu* pro *ascensu*, Vat. et 1, 3 legunt: *ut inordinato ascensu appetito, descensu rueret*; alii codd. et 2 exhibent nostram lectionem.

en: A D F L M O add *descensu*; F moreover substitutes *appetitu* for *ascensu*; the Vatican [edition] and editions 1 and 3 read *ut inordinato ascensu appetito, descensu rueret*; the other codices and edition 2 exhibit our reading.

la: Du Cange, Glossarium etc.: *Cautela, cautelia, cautella* saepius in malam partem accipiuntur pro fraude, astutia, dolo. — H *incantationes*, T *cantationes*. Superius post *et actio*, quod C et 2 omittunt (B omittit tantum *actio*) A repetit *eius*. Inferius pro *tentamenta* A *tentandum*. Porro cum A B C K (M a secunda manu) substituimus *imminuta* pro *immutata* (D *imminuta et immutata*).

en: Du Cange, *Glossarium* etc.: *Cautela, cautelia, cautella* are more often taken in a bad sense for fraud, cunning, guile. — H [reads] *incantationes*, T *cantationes*. Above, after *et actio*, which C and edition 2 omit (B omits only *actio*), A repeats *eius*. Below, for *tentamenta* A [reads] *tentandum*. Further, with A B C K (M by a second hand) we have substituted *imminuta* for *immutata* (D *imminuta et immutata*).

la: Ut dicit Glossa apud Petr. Lombard. in II. Cor. 6, 15. Cfr. tom. III. pag. 493, nota 1. — Superius pro *hominibus* F M O P et 2 *omnibus*. Mox edd. cum pluribus codd. legunt: *quod tamen iusto iudicio Deus* [P addit *modo*] *permittit*. Nostra lectio est in S et confirmatur a B C D G K, qui eo differunt, quod *modo* (i. e. *nunc*) ponunt ante *Deus* et habent *iusto*.

en: As the Gloss says in Peter Lombard on 2 Cor. 6:15. Compare vol. III, p. 493, note 1. — Above, for *hominibus* F M O P and edition 2 [read] *omnibus*. Just below, the editions with very many codices read *quod tamen iusto iudicio Deus* [P adds *modo*] *permittit*. Our reading is in S and is confirmed by B C D G K, which differ from it in that they place *modo* (i.e. *nunc*) before *Deus* and have *iusto*.

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L42332–42450), verified against the 450 dpi column bands of pp.224–225. Gutters auto-measured: p.224 = 1314 (54 px run), **p.225 = 1207** (48 px run).

**Page span.** Cap. VII opens partway down p.224's **right** column beneath Cap. VI, runs to the foot of that column breaking **mid-word** at `…sit summe bo-` / `num, nihil facit`, then runs the whole of p.225's **left** column and closes partway down p.225's **right** at `…sicut apparebit per finale iudicium`, immediately above the `Cap. VIII.` heading. Three column-runs. Boundary taken from the heading, per the standing rule.

**Apparatus (5 entries).** p.224 n. 8 inherited from c6's hand-off (already band-read there, not re-read); p.225 nn. 1–4 read off both of that page's footer bands, the left carrying nn. 1–4 and the right nn. 4-continuation and 5–7. **p.224 is now fully consumed.** p.225 nn. 5–7 belong to Cap. VIII and are forwarded.

**Runover — POSITIVE, column-crossing.** p.225's left footer ends with n. 4 broken at `…permittit. Nostra`, and the right footer opens with an **unnumbered** `lectio est in S et confirmatur a B C D G K…` before its first numbered entry `⁵`. Rejoined here. The break falls between adjective and noun (*Nostra* | *lectio*), so the fragment left at the column foot does **not** read as a complete entry — the tell is grammatical, not typographic. **Fifteenth runover in twenty-three chunks.**

**⚠ A body/apparatus divergence worth recording: *iustitiae* vs *vindictae*.** The body quotes Augustine twice as « dedecus peccati sine decore **iustitiae** » (p.224 R and again on p.225 L), while n. 8 gives Augustine's own words as *peccati dedecus sine decore **vindictae***. This is not an OCR or transcription slip — both body occurrences read *iustitiae* on the bands, and the note reads *vindictae* on its own band. Bonaventure is quoting loosely, and Quaracchi silently record the true reading in the note rather than emending the text. **Both are preserved as printed**; do not harmonise them. The English follows suit (*justice* in the body, *retribution* in the note).

**Marginalia** (trimmed from body, body order): p.224 R — "Thesis prima." · "Thesis secunda." · "Ad primam." p.225 L — "Ad secundam." · "Duplex peccatum." · "Poena in cadendo." · "Quadruplex immutatio." p.225 R — "Intentio eius."

**Readings settled off the bands.** The signature mark `S. Bonav. — Tom. V.` sits below p.225's left footer and the gathering number `29` below its right footer; both are printers' apparatus and are not transcribed, consistent with the treatment of running heads. `aërem` keeps its diaeresis as printed. In n. 1, the siglum string `B I K M O Q V` — the raw's `B I R M O Q V` is the recurring K/R confusion, resolved on the band for the fourth time in this pars. No `[?]` flags.

**Hand-offs.**
- *Picked up (from `bon-brev-p2-c6`):* p.224 footer note **8**, quoted in full in c6's Notes. p.224 is now fully consumed (nn. 1–7 by c6, n. 8 here).
- *Forwarded to `bon-brev-p2-c8`:* p.225 footer notes **5, 6, 7** — `⁵ Ita B H M, quorum lectio per explicationem huius membri inferius datam approbatur; C P imperativa sive operativa, Q sive motiva imperativa sive exsecutiva, expeditiva (cfr. circa finem explicationis), alii codd. et edd. sive motiva sive operativa. Superius voci Angelorum I praemittit beatorum, edd. bonorum.` · `⁶ Hebr. 1, 14. — De triplici actu hierarchico, scil. purgandi, illuminandi et perficiendi, ex Dionysio sumto, cfr. tom. II. pag. 127, nota 2. et pag. 267, nota 4. — Quae hic summatim tanguntur, plenius exponuntur in II. Sent., scil. d. V. lit. Magistri, c. 1. seqq., et ibid. Comment. a. 3. q. 1. seq.; d. VII. lit. Magistri, c. 1-4, ac ibid. Comment. p. I. a. 2. q. 3. de confirmatione Angelorum; d. 3. p. II. a. 2. q. 1. seq. et d. 4. a. 3. q. 1. seq. de eorum cognitione; d. 9-11. de eorum ordinibus, missione et ministerio sive custodia respectu hominum.` · `⁷ Cfr. supra pag. 224, nota 7. — Mox pro immutabilitatem I immutabilem. Subinde pro ex libertate arbitrii plures codd. ex [P in] libero arbitrio, et D verbo tenderent praefigit converterentur sive.` All three read off p.225's right footer band — **do not re-read them.** Cap. VIII (*De confirmatione bonorum Angelorum*) opens in p.225's **right** column at the `Cap. VIII.` heading (raw **L42462**), text beginning `De confirmatione vero Angelorum hoc tenendum est, quod sicut angeli a Deo aversi statim sunt obstinati per impoenitentiam…`. It does **not** finish on p.225 — its text is still running at the foot of that column (`…fuerunt confirmati pariter et perfecti: ideo quantum`), so derive the rest from **p.226**, which the index gives as Cap. IX's opening page.


title: Pars 2, Cap. 8

title_alt:
De confirmatione bonorum Angelorum
On the confirmation of the good Angels

source_text:
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### Capitulum VIII. *De confirmatione bonorum Angelorum.*

De *confirmatione* vero Angelorum hoc tenendum est, quod sicut angeli *a Deo aversi* statim sunt obstinati per impoenitentiam; sic *ad Deum conversi* statim fuerunt *confirmati* per gratiam et gloriam in voluntate, perfecte *illuminati* in ratione secundum cognitionem *matutinam* et *vespertinam*, perfecte *fortificati* in virtute sive *imperativa*, sive *exsecutiva*[^p225-5], et perfecte *ordinati* in operatione sive *contemplativa*, sive *ministrativa*; et hoc secundum *triplicem* hierarchiam, scilicet supremam, mediam et infimam.

Ad supremam autem spectant Throni, Cherubim et Seraphim; ad mediam Dominationes, Virtutes et Potestates; ad infimam Principatus, Archangeli, Angeli. Ex quibus plurimi sunt *in ministerium missi*[^p225-6] et ad custodiam hominum deputati, quibus ministrant purgando, illuminando et perficiendo, secundum imperium voluntatis Dei.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum Angeli propter expressam similitudinem et propinquitatem ad primum et summum principium habeant *intellectum deiformem*[^p225-7] et *immutabilitatem* post consensum ex libertate arbitrii; divina superveniente gratia, ad summum bonum conversi, cum totaliter in Deum tenderent, per gloriam fuerunt *confirmati* pariter et *perfecti*: ideo quantum

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ad *voluntatem* fuerunt *stabiles et felices*; quantum ad *rationem*, *perspicaces*, ita ut non tantum cognoscerent res in *proprio genere*, sed etiam in *arte*, ac per hoc non tantum haberent cognitionem *vespertinam*, sed etiam *matutinam*, vel etiam *diurnam*, propter illius lucis plenitudinem et omnimodam puritatem, respectu cuius omnis creatura merito potest dici tenebra[^p226-1]. — Quantum autem ad *virtuositatem* perfecte *fortificati* sive in *imperando*, sive in *exsequendo*, vel assumto corpore, vel etiam non assumto. — Quantum vero ad *operationem* perfectissime *ordinati*, ut iam non possint deordinari nec *ascendendo* ad contemplationem Dei nec *descendendo* ad ministrandum homini; quia, cum Deum *facie ad faciem*[^p226-2] contemplentur, quocumque mittantur, intra Deum currunt.

Aguntur enim et agunt secundum ordinem hierarchicum in eis *initiatum* per naturam et *consummatum* per gloriam, quae, stabiliendo liberi arbitrii *vertibilitatem*, illustravit *perspicacitatem*, ordinavit *officiositatem* et roboravit *virtutem*, secundum quatuor attributa superius[^p226-3] nominata. — *Perspicacitas* autem rationis in contemplando aut principaliter respicit ad *maiestatem* divinam *venerandam*, aut ad *veritatem intelligendam*, aut ad *bonitatem desiderandam*; et secundum hoc sunt tres ordines in prima hierarchia, scilicet *Throni*, ad quos *reverentia*; *Cherubim*, ad quos *sapientia*, et *Seraphim*, ad quos spectat *benevolentia*. — Ad perfectam autem *virtuositatem* spectat virtus *imperativa*, virtus *exsecutiva* et virtus *expeditiva*[^p226-4]. Prima ad *Dominationes*, secunda ad *Virtutes*, tertia vero ad *Potestates* spectat, quarum est arcere potestates contrarias. — Ad perfectam *officiositatem* spectat *regere*, *revelare* et *relevare*. Primum est *Principatuum*, secundum *Archangelorum* et tertium *Angelorum*, quia custodiunt, ne stantes cadant, et cadentes adiuvant, ut resurgant. — Et sic patet, quod haec omnia sunt in Angelis secundum plus et minus, gradatim a superioribus descendendo usque ad ima. Ordo autem denominari debet ab eo quod « excellentius accepit in munere[^p226-5] ».

english:
### Chapter VIII. *On the confirmation of the good Angels.*

Concerning the *confirmation* of the Angels, however, this is to be held: that just as the angels *turned away from God* were at once made obstinate through impenitence, so those *turned toward God* were at once *confirmed* through grace and glory in will, perfectly *illumined* in reason according to *morning* and *evening* knowledge, perfectly *strengthened* in power whether *imperative* or *executive*[^p225-5], and perfectly *ordered* in operation whether *contemplative* or *ministrative*; and this according to a *threefold* hierarchy, namely the supreme, the middle and the lowest.

Now to the supreme belong the Thrones, the Cherubim and the Seraphim; to the middle the Dominations, the Virtues and the Powers; to the lowest the Principalities, the Archangels, the Angels. Of these very many are *sent into ministry*[^p225-6] and appointed to the guardianship of men, to whom they minister by purging, illumining and perfecting, according to the command of the will of God.

Now the reason for the understanding of the foresaid is this: that since the Angels, on account of their express likeness and nearness to the first and highest principle, have a *deiform intellect*[^p225-7] and *immutability* after consent out of freedom of choice; and since, divine grace supervening, being turned to the highest good, they tended wholly into God, they were through glory *confirmed* and *perfected* alike: therefore as regards *will* they were *stable and happy*; as regards *reason*,

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*perspicacious*, so that they knew things not only in their *proper genus*, but also in the *art*, and through this had not only *evening* knowledge, but also *morning*, or even *daytime*, knowledge, on account of the fullness and the utter purity of that light, in respect of which every creature can deservedly be called darkness[^p226-1]. — But as regards *power*, [they were] perfectly *strengthened*, whether in *commanding* or in *executing*, whether with a body assumed or even not assumed. — And as regards *operation*, [they were] most perfectly *ordered*, so that now they cannot be disordered, neither in *ascending* to the contemplation of God nor in *descending* to ministering to man; because, since they contemplate God *face to face*[^p226-2], wherever they are sent, they run within God.

For they are acted upon and they act according to the hierarchic order *begun* in them through nature and *consummated* through glory — which, by making stable the *vertibility* of free choice, illumined their *perspicacity*, ordered their *dutifulness* and strengthened their *power*, according to the four attributes named above[^p226-3]. — Now the *perspicacity* of reason in contemplating looks principally either to the divine *majesty, to be venerated*, or to *truth, to be understood*, or to *goodness, to be desired*; and according to this there are three orders in the first hierarchy, namely the *Thrones*, to whom [belongs] *reverence*; the *Cherubim*, to whom *wisdom*; and the *Seraphim*, to whom *benevolence* pertains. — To perfect *power*, however, pertain *imperative* power, *executive* power and *expeditive* power[^p226-4]. The first pertains to the *Dominations*, the second to the *Virtues*, and the third to the *Powers*, whose office is to ward off the contrary powers. — To perfect *dutifulness* pertain *to rule*, *to reveal* and *to relieve*. The first is of the *Principalities*, the second of the *Archangels* and the third of the *Angels*, because they guard lest those standing fall, and help those falling, that they may rise again. — And thus it is clear that all these things are in the Angels according to more and less, descending step by step from the higher even to the lowest. And an order ought to take its name from that which « it has more excellently received as a gift[^p226-5] ».

la: Ita B H M, quorum lectio per explicationem huius membri inferius datam approbatur; C P *imperativa sive operativa*, Q *sive motiva imperativa sive exsecutiva, expeditiva* (cfr. circa finem explicationis), alii codd. et edd. *sive motiva sive operativa*. Superius voci *Angelorum* I praemittit *beatorum*, edd. *bonorum*.

en: Thus B H M, whose reading is approved by the explanation of this member given below; C P [read] *imperativa sive operativa*, Q *sive motiva imperativa sive exsecutiva, expeditiva* (compare near the end of the explanation), the other codices and the editions *sive motiva sive operativa*. Above, before the word *Angelorum*, I prefixes *beatorum*, the editions *bonorum*.

la: Hebr. 1, 14. — De triplici actu hierarchico, scil. purgandi, illuminandi et perficiendi, ex Dionysio sumto, cfr. tom. II. pag. 127, nota 2. et pag. 267, nota 4. — Quae hic summatim tanguntur, plenius exponuntur in II. Sent., scil. d. V. lit. Magistri, c. 1. seqq., et ibid. Comment. a. 3. q. 1. seq.; d. VII. lit. Magistri, c. 1-4, ac ibid. Comment. p. I. a. 2. q. 3. de confirmatione Angelorum; d. 3. p. II. a. 2. q. 1. seq. et d. 4. a. 3. q. 1. seq. de eorum cognitione; d. 9-11. de eorum ordinibus, missione et ministerio sive custodia respectu hominum.

en: Heb. 1:14. — On the threefold hierarchic act, namely of purging, illumining and perfecting, taken from Dionysius, compare vol. II, p. 127, note 2, and p. 267, note 4. — The things touched on here summarily are more fully set out in II *Sent.*, namely d. V, the Master's text, c. 1 and following, and ibid. the Commentary, a. 3, q. 1 and following; d. VII, the Master's text, c. 1–4, and ibid. the Commentary, p. I, a. 2, q. 3, on the confirmation of the Angels; d. 3, p. II, a. 2, q. 1 and following, and d. 4, a. 3, q. 1 and following, on their knowledge; d. 9–11, on their orders, mission and ministry or guardianship in respect of men.

la: Cfr. supra pag. 224, nota 7. — Mox pro *immutabilitatem* I *immutabilem*. Subinde pro *ex libertate arbitrii* plures codd. *ex* [P *in*] *libero arbitrio*, et D verbo *tenderent* praefigit *converterentur sive*.

en: Compare above, p. 224, note 7. — Just below, for *immutabilitatem* I [reads] *immutabilem*. Thereafter, for *ex libertate arbitrii* very many codices [read] *ex* [P *in*] *libero arbitrio*, and D prefixes to the verb *tenderent* the words *converterentur sive*.

la: Secundum August.; cfr. tom. II. pag. 141, nota 5. — De corpore ab Angelis assumto cfr. II. Sent. d. 8. p. I. per totam. — H *tenebrosa vel tenebra*. Superius pro *in arte* edd., excepta 2, *in ipsa arte aeterna*, quae etiam inferius post *in exsequendo* addunt *sive in contemplando*.

en: According to Augustine; compare vol. II, p. 141, note 5. — On the body assumed by the Angels compare II *Sent.* d. 8, p. I, throughout. — H [reads] *tenebrosa vel tenebra*. Above, for *in arte* the editions, edition 2 excepted, [read] *in ipsa arte aeterna*; and these also add below, after *in exsequendo*, the words *sive in contemplando*.

la: Epist. I. Cor. 13, 12. — Gregor., II. Homil. in Evang. homil. 34. n. 13: Et mittuntur igitur et assistunt; quia, etsi circumscriptus est angelicus spiritus, summus tamen spiritus ipse, qui Deus est, circumscriptus non est. Angeli itaque et missi et ante ipsum sunt, quia quolibet missi veniant, intra ipsum currunt. Cfr. II. Moral. c. 3. n. 3.

en: 1 Cor. 13:12. — Gregory, II *Homilies on the Gospels*, homily 34, n. 13: They are therefore both sent and stand by; because, although the angelic spirit is circumscribed, yet the highest Spirit himself, who is God, is not circumscribed. And so the Angels are both sent and before him, because wherever they may come when sent, they run within him. Compare II *Morals* c. 3, n. 3.

la: Cap. 6. — De *numero* ordinum Angelorum eorumque officiis cfr. II. Sent. d. 9. Praenotata; ibid. q. 2. exponitur, quomodo ordinum distinctio sit a natura et a gratia (gloria). — Inferius voci *desiderandam* P praefigit *amandam seu*.

en: Chapter 6. — On the *number* of the orders of the Angels and their offices compare II *Sent.* d. 9, the Prefatory Notes; ibid. q. 2 sets out how the distinction of the orders is from nature and from grace (glory). — Below, before the word *desiderandam*, P prefixes *amandam seu*.

la: Libr. II. Sent. d. 9, Praenotata, triplex haec virtus consistere dicitur in *praesidendo*, *operando* et *resistendo*.

en: In book II *Sent.* d. 9, the Prefatory Notes, this threefold power is said to consist in *presiding*, *operating* and *resisting*.

la: Secundum Gregor., II. Homil. in Evang. homil. 34. n. 14. Cfr. II. Sent. d. 9. q. 4. — Superius pro *relevare* B H *custodire*, et vocibus *in Angelis* codd. interserunt *beatis*, B *bonis*.

en: According to Gregory, II *Homilies on the Gospels*, homily 34, n. 14. Compare II *Sent.* d. 9, q. 4. — Above, for *relevare* B H [read] *custodire*; and into the words *in Angelis* the codices insert *beatis*, B *bonis*.

translators_notes:
**Provenance.** ⚠ **This chunk's Latin base is the bands, not the raw.** The IA djvu OCR for this opening (L42462–42706) is cascade-degraded to the point of uselessness as a transcription base — its p.225 right column reads `Dc confinnalione vero Angelorum hoc tciicndum est, (]uod sicut angeli a Deo aner.ti ^.lnlim mnl obstinati [ler inipocnitenliam` — so every word here was set from the 450 dpi column bands of pp.225–226 and the raw served only two purposes: confirming anchor *positions* (the punctuation-glyph superscripts survive) and confirming the marginal-gloss inventory. The p.226 raw is markedly cleaner than the p.225 raw and was used as a cross-check there. Gutters auto-measured: **p.225 = 1207** (48 px run, carried over from c7), **p.226 = 1333** (62 px run).

**Page span.** Cap. VIII opens partway down p.225's **right** column at the `Cap. VIII.` heading, runs to the foot of that column breaking at `…confirmati pariter et perfecti: ideo quantum` / `ad voluntatem fuerunt stabiles`, runs the whole of p.226's **left** column, and closes after three lines of p.226's **right** column at `…excellentius accepit in munere »`, immediately above the `Cap. IX.` heading. Three column-runs, as c7 had. Boundary taken from the next heading, per the standing rule — **not** from the white space that follows it, of which there is a great deal on p.226 R.

**Apparatus (8 entries).** p.225 nn. 5–7 inherited from c7's hand-off, quoted there in full and **not re-read**. **p.225 is now fully consumed** (nn. 1–4 by c7, nn. 5–7 here). p.226 nn. 1–5 read off that page's **left** footer band, which carries all five; nn. 6–9 stand in the right footer band and are Cap. IX's. p.226 is therefore split 5 / 4 between this chunk and c9.

**Method note 1 confirmed a third time — the left footer is not the left column's notes.** p.226's left footer block holds **n. 5**, whose anchor (`excellentius accepit in munere`) stands in the **right** column, three lines above the `Cap. IX.` heading. The left block simply filled first and ran past the column division, exactly as on pp. 220 and 221. Numbering follows reading order across the page.

**Runover — NEGATIVE, tested from both sides.** p.226's left footer closes with n. 5 at `…et vocibus in Angelis codd. interserunt beatis, B bonis.` — a complete entry — **and** the right footer opens with a numbered `⁶ B ex utraque parte…`. Both halves of the test agree. **The running tally stops being kept here** — this chunk's verdict is recorded in `manual-review/vol5-runover-ledger.tsv` and the totals are derived by `tools/check-vol5-census.py`. See CLAUDE.md § "Vol V mechanics" → ★★ NEVER HAND-CARRY A CORPUS-WIDE COUNT for why the earlier chain of hand-incremented figures forked.

**Readings settled off the bands.** In p.226 n. 5 the siglum pair is **B H**, not the raw's `B II` — the same Quaracchi serif that prints `1` like `4` also flattens `H` toward `II`; resolved on the band and consistent with the B H M of p.225 n. 5. In p.225 n. 5 the codex string reads **B H M** on the band. The Gregory quotation in p.226 n. 2 is set in **roman without guillemets** on the band (unlike the Augustine quotations of c7, which carry « »), and is rendered plain here accordingly. `Cap. 6.` opening p.226 n. 3 is Quaracchi's back-reference to Breviloquium Pars II, Cap. VI, where the four attributes were named — it is the referent of the body's *superius*. No `[?]` flags.

**Marginalia** (trimmed from body, body order): p.225 R — "Immutantur in melius quoad 4 attributa." · "Secundum triplicem hierarchiam." · "Novem ordines Angelorum." · "Ratio." · "Pro immutatione." · "Quoad voluntatem et intellectum." p.226 L — "Quoad virtuositatem." · "Quoad operationem." · "Triplex hierarchia." · "Ordinatio novem ordinum secundum tria." p.226 R — "Unde nominatur ordo."

**Hand-offs.**
- *Picked up (from `bon-brev-p2-c7`):* p.225 footer notes **5, 6, 7**, quoted in full in c7's Notes. p.225 is now fully consumed.
- *Forwarded to `bon-brev-p2-c9`:* p.226 footer notes **6, 7, 8, 9**, all four standing in p.226's **right** footer band and all four already read here — `⁶ B ex utraque parte, qui etiam inferius cum H producta pro deducta. — De his tribus agitur hic et 2 seqq. capp.` · `⁷ Quo dicendi modo utitur Anselm., Monolog. c. 13. — R increatam essentiam. Pro creatam B D S et 1, 2 creaturam, nonnulli codd. creata [entia]. Inferius ex B substituimus et culpa pro et coactione, quod alii codd. et edd. falso exhibent.` · `⁸ Cfr. de his II. Sent., in quo d. 17. a. 1. q. 1. et d. 18. a. 2. q. 3. ostenditur, animam non esse a se nec de divina natura, sed ex nihilo productam; d. 19. a. 1. q. 1, ipsam esse immortalem; d. 16. per totam (cfr. I. Sent. d. 3. p. II. a. 1. q. 1.), ipsam esse ad Dei imaginem factam; d. 25. p. I. et II., eam esse praeditam libertate, quae est facultas rationis et voluntatis, libertate a coactione quidem semper, libertate a culpa et miseria vero non semper.` · `⁹ Secundum Dionys., de Caelest. Hierarch. c. 4. § 3, c. 8. § 2. et de Ecclesiast. Hierarch. c. 5. § 4. Cfr. tom. II. pag. 28, nota 3. — Superius pro sua summa A suavissima alii codd. omittunt sua, et communicat inferius ante immediate.` — **do not re-read them.** Cap. IX (*De productione hominis quantum ad spiritum*) opens in p.226's **right** column at the `Cap. IX.` heading (raw **L42707**), text beginning `Post naturam corpoream et incorpoream dicenda sunt aliqua de natura ex utrisque composita, primo ex parte mentis…`. It does **not** finish on p.226 — the right column is still running at its foot (`…beatificabilem, sed etiam spiritum coniunctum, sci-`), so derive the rest from **p.227**, which the index gives as Cap. X's opening page; expect p.227's footers to split between c9 and c10. p.226 bands are generated (gutter 1333); p.227 is not yet extracted.


title: Pars 2, Cap. 9

source_text:
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### Capitulum IX. *De productione hominis quantum ad spiritum.*

Post naturam corpoream et incorpoream dicenda sunt aliqua de natura ex utrisque[^p226-6] composita, primo ex parte *mentis*, secundo ex parte *carnis*, tertio ex parte *totius hominis*.

De *anima* igitur *rationali* haec in summa tenenda sunt secundum sacram doctrinam, scilicet quod ipsa est forma *ens*, *vivens*, *intelligens* et *libertate utens*. Forma quidem *ens* non a se ipsa nec de divina natura, sed a Deo de nihilo per creationem in *esse* deducta. — Forma autem *vivens*; non ex natura extrinseca, sed se ipsa; non vita mortali, sed vita perpetua. — Forma vero *intelligens* non tantum creatam, sed etiam « creatricem essentiam[^p226-7] », ad cuius imaginem facta est per memoriam, intelligentiam et voluntatem. — Forma quoque *libertate utens*, quia semper est libera a *coactione*; a *miseria* vero et *culpa* libera fuit in statu innocentiae, licet non in statu naturae lapsae; haec autem libertas a *coactione* nihil aliud est quam facultas voluntatis et rationis, quae sunt potentiae animae principales[^p226-8].

Ratio autem ad intelligentiam praedictorum haec est: quia, cum primum principium sit *beatissimum* et *benevolentissimum*; ideo sua summa benevolentia beatitudinem suam communicat creaturae, non tantum *spirituali* et proximae, sed etiam *corporali* et longinquae. *Corporali* tamen et longinquae communicat *mediate*, quia « lex divinitatis haec est, ut infima per media reducantur ad summa[^p226-9] ». Et ideo non tantum spiritum angelicum et separatum fecit beatificabilem, sed etiam spiritum coniunctum, sci-

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licet humanum. Est igitur anima rationalis *forma beatificabilis*. Et quia ad beatitudinis praemium pervenire non est gloriosum nisi per *meritum*; nec mereri *contingit*, nisi in eo quod voluntarie et libere fit: ideo oportuit, animae rationali dari *libertatem arbitrii* per remotionem omnis *coactionis*; quia hoc est de natura voluntatis, ut nullatenus possit *cogi*, licet per culpam *misera* efficiatur et serva peccati[^p227-1].

Rursus, quia forma beatificabilis est capax Dei per memoriam, intelligentiam et voluntatem; et hoc est esse ad imaginem Trinitatis propter unitatem in essentia et trinitatem in potentiis: ideo animam necesse fuit esse *intelligentem* Deum et omnia, ac per hoc Dei imagine insignitam. — Et quia nihil beatum potest beatitudinem amittere, nihil poterat esse beatificabile, nisi esset incorruptibile et immortale; necesse fuit, animam rationalem immortali vita de sui natura esse viventem.

Postremo, quia omne, quod ab alio beatificabile est et immortale, est mutabile secundum *bene esse* et incorruptibile secundum *esse*; ideo anima nec *a se* est nec *de divina natura*, quia *mutabilis*; nec *producta de aliquo* nec *per naturam generata*, quia est *immortalis* et incorruptibilis; et ita haec forma non potest per generationem in *esse* introduci, quia omne naturaliter generabile est naturaliter corruptibile[^p227-2]. — Ex his apparet, qualiter finis beatitudinis necessitatem imponit praedictarum conditionum ipsi animae ad beatitudinem ordinatae.

Quoniam autem ut beatificabilis est immortalis; ideo, cum unitur mortali corpori, potest ab eo separari; ac per hoc non tantum *forma* est, verum etiam *hoc aliquid*[^p227-3]; et ideo non tantum unitur corpori ut *perfectio*, verum etiam ut *motor*; et sic *perficit* per essentiam, quod *movet* pariter per potentiam. Et quoniam ipsa non tantum dat *esse*, verum etiam *vivere* et *sentire* et *intelligere*; ideo potentiam habet *vegetativam*, *sensitivam* et *intellectivam*, ita quod per potentiam *vegetativam* generat, nutrit et augmentat: generat ut *quid*, nutrit ut *quale*, augmentat ut *quantum*[^p227-4]. — Per *sensitivam* apprehendit sensibilia, retinet apprehensa, componit et dividit retenta: *apprehendit* quidem per sensitivam exteriorem quinquepartitam secundum correspondentiam ad quinque mundi corpora principalia[^p227-5]; *retinet* per memoriam, *componit* et *dividit* per phantasiam, quae est prima virtus collativa. — Per *intellectivam* autem *discernit* verum, *refugit* malum et *appetit* bonum: verum quidem *discernit* per rationalem, malum *repellit* per irascibilem, bonum *appetit* per concupiscibilem[^p227-6].

Rursus, quia *discretio veri* est cognitio, *fuga* et *appetitus* est affectio; ideo tota anima dividitur in *cognitivam* et *affectivam*.

Amplius, quoniam *cognitio* veri est duplex: vel veri ut *veri*, vel veri ut *boni*; et hoc vel *aeterni*, quod est supra animam, vel *temporalis*, quod est infra: hinc est, quod potentia cognitiva, utpote intellectus et ratio, dividitur ita, quod *intellectus* in speculativum et practicum, *ratio* in superiorem portionem et inferiorem; quae potius nominant diversa *officia* quam diversas *potentias*[^p227-7].

Postremo, quoniam *appetitus* dupliciter potest ad aliquid ferri, scilicet secundum *naturalem instinctum*, vel secundum *deliberationem* et arbitrium; hinc est, quod potentia *affectiva* dividitur in voluntatem *naturalem* et voluntatem *electivam*, quae proprie *voluntas* dicitur[^p227-8]. Et quoniam talis electio indifferens est ad utramque partem, ideo est a *libero arbitrio*. — Et quia haec indifferentia consurgit ex deliberatione praeambula et voluntate adiuncta; hinc est, quod *liberum arbitrium* est facultas rationis et voluntatis; ita quod, sicut dicit Augustinus, omnes praedictas rationales potentias comprehendit. Ait enim[^p227-9]: « Cum de libero arbitrio loquimur, non de parte animae loquimur, sed certe de tota ». Ex concursu enim illarum potentiarum, rationis supra se ipsam redeuntis et voluntatis concomitantis, consurgit integritas libertatis, quae est principium meriti, vel demeriti, secundum electionem boni, vel mali.

english:
### Chapter IX. *On the production of man as regards the spirit.*

After the corporeal and the incorporeal nature, some things are to be said about the nature composed of both[^p226-6] — first on the side of the *mind*, second on the side of the *flesh*, third on the side of *the whole man*.

Concerning the *rational soul*, then, these things are to be held in sum according to sacred doctrine: namely, that it is a form *being*, *living*, *understanding* and *using freedom*. A form indeed *being*, not from itself nor of the divine nature, but brought into *being* by God from nothing through creation. — A form, moreover, *living*; not from an extrinsic nature, but by itself; not with a mortal life, but with a perpetual life. — A form indeed *understanding* not only a created but also « a creating essence[^p226-7] », to whose image it was made through memory, intelligence and will. — A form likewise *using freedom*, because it is always free from *coercion*; from *misery* and *guilt*, however, it was free in the state of innocence, though not in the state of fallen nature; and this freedom from *coercion* is nothing other than the faculty of will and of reason, which are the principal powers of the soul[^p226-8].

Now the reason for the understanding of the foresaid is this: that since the first principle is *most blessed* and *most benevolent*, therefore by its supreme benevolence it communicates its own beatitude to the creature — not only to the *spiritual* and near creature, but also to the *corporeal* and far. To the *corporeal* and far, however, it communicates *mediately*, because « this is the law of the Godhead, that the lowest be led back to the highest through the middle[^p226-9] ». And therefore it made beatifiable not only the angelic and separated spirit, but also the conjoined spirit, that

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is, the human. The rational soul, therefore, is a *beatifiable form*. And because to arrive at the reward of beatitude is not glorious except through *merit*, and meriting does not *befall* except in that which is done voluntarily and freely: therefore it was fitting that *freedom of choice* be given to the rational soul by the removal of all *coercion*; for this belongs to the nature of the will, that it can in no way be *coerced*, although through guilt it be made *wretched* and a slave of sin[^p227-1].

Again, because a beatifiable form is capable of God through memory, intelligence and will — and this is to be to the image of the Trinity, on account of the unity in essence and the trinity in powers: therefore it was necessary that the soul be *understanding* God and all things, and through this stamped with the image of God. — And because nothing blessed can lose beatitude, nothing could be beatifiable unless it were incorruptible and immortal; it was necessary that the rational soul be living, of its own nature, with an immortal life.

Lastly, because everything that is beatifiable and immortal from another is mutable as regards *well-being* and incorruptible as regards *being*: therefore the soul neither is *from itself* nor is *of the divine nature*, because it is *mutable*; nor is it *produced from something* nor *generated through nature*, because it is *immortal* and incorruptible; and thus this form cannot be introduced into *being* through generation, because everything naturally generable is naturally corruptible[^p227-2]. — From these things it appears how the end of beatitude imposes the necessity of the foresaid conditions upon the soul itself, which is ordered to beatitude.

But since, as beatifiable, it is immortal, therefore, when it is united to a mortal body, it can be separated from it; and through this it is not only a *form*, but also *a this-something*[^p227-3]; and therefore it is united to the body not only as its *perfection*, but also as its *mover*; and so it perfects through essence that which it likewise moves through power. And since it gives not only *being*, but also *living* and *sensing* and *understanding*, therefore it has a *vegetative*, a *sensitive* and an *intellective* power — in such a way that through the *vegetative* power it generates, nourishes and increases: it generates as to *what*, nourishes as to *of what sort*, increases as to *how much*[^p227-4]. — Through the *sensitive* it apprehends sensible things, retains the apprehended, composes and divides the retained: it *apprehends* indeed through the exterior sensitive power, which is fivefold according to a correspondence to the five principal bodies of the world[^p227-5]; it *retains* through memory, it *composes* and *divides* through the imagination, which is the first collative power. — Through the *intellective*, however, it *discerns* the true, *flees* the evil and *seeks* the good: the true indeed it *discerns* through the rational [power], the evil it *repels* through the irascible, the good it *seeks* through the concupiscible[^p227-6].

Again, because the *discernment of the true* is cognition, and *flight* and *appetite* are affection: therefore the whole soul is divided into the *cognitive* and the *affective*.

Further, since the *cognition* of the true is twofold — either of the true as *true*, or of the true as *good*; and this either of the *eternal*, which is above the soul, or of the *temporal*, which is below — hence it is that the cognitive power, namely intellect and reason, is divided thus: that the *intellect* [is divided] into speculative and practical, and *reason* into a higher portion and a lower; which rather name diverse *offices* than diverse *powers*[^p227-7].

Lastly, since *appetite* can be borne toward something in two ways, namely according to *natural instinct*, or according to *deliberation* and choice: hence it is that the *affective* power is divided into the *natural* will and the *elective* will, which is properly called *will*[^p227-8]. And since such an election is indifferent to either side, therefore it is from *free choice*. — And because this indifference arises from a preambular deliberation and a will adjoined, hence it is that *free choice* is a faculty of reason and of will; in such a way that, as Augustine says, it comprehends all the foresaid rational powers. For he says[^p227-9]: « When we speak of free choice, we do not speak of a part of the soul, but assuredly of the whole ». For from the concurrence of those powers — of reason returning upon itself and of will accompanying it — there arises the integrity of freedom, which is the principle of merit, or of demerit, according to the election of good, or of evil.

la: B *ex utraque parte*, qui etiam inferius cum H *producta* pro *deducta*. — De his tribus agitur hic et 2 seqq. capp.

en: B [reads] *ex utraque parte*, which also below, with H, [reads] *producta* for *deducta*. — These three are treated here and in the 2 following chapters.

la: Quo dicendi modo utitur Anselm., Monolog. c. 13. — R *increatam essentiam*. Pro *creatam* B D S et 1, 2 *creaturam*, nonnulli codd. *creata* [entia]. Inferius ex B substituimus *et culpa* pro *et coactione*, quod alii codd. et edd. falso exhibent.

en: Anselm uses this manner of speaking, *Monologion* c. 13. — R [reads] *increatam essentiam*. For *creatam* B D S and editions 1, 2 [read] *creaturam*, and some codices *creata* [entia]. Below, on the authority of B, we have substituted *et culpa* for *et coactione*, which the other codices and the editions falsely exhibit.

la: Cfr. de his II. Sent., in quo d. 17. a. 1. q. 1. et d. 18. a. 2. q. 3. ostenditur, animam non esse a se nec de divina natura, sed ex nihilo productam; d. 19. a. 1. q. 1, ipsam esse immortalem; d. 16. per totam (cfr. I. Sent. d. 3. p. II. a. 1. q. 1.), ipsam esse ad Dei imaginem factam; d. 25. p. I. et II., eam esse praeditam libertate, quae est facultas rationis et voluntatis, libertate a coactione quidem semper, libertate a culpa et miseria vero non semper.

en: On these things compare II *Sent.*, in which d. 17, a. 1, q. 1 and d. 18, a. 2, q. 3 show that the soul is not from itself nor of the divine nature, but produced from nothing; d. 19, a. 1, q. 1, that it is immortal; d. 16, throughout (compare I *Sent.* d. 3, p. II, a. 1, q. 1), that it was made to the image of God; d. 25, p. I and II, that it is endowed with freedom, which is the faculty of reason and of will — with freedom from coercion always, indeed, but with freedom from guilt and misery not always.

la: Secundum Dionys., de Caelest. Hierarch. c. 4. § 3, c. 8. § 2. et de Ecclesiast. Hierarch. c. 5. § 4. Cfr. tom. II. pag. 28, nota 3. — Superius pro *sua summa* A *suavissima*, alii codd. omittunt *sua*, et *communicat* inferius ante *immediate*.

en: According to Dionysius, *On the Celestial Hierarchy* c. 4, § 3, c. 8, § 2, and *On the Ecclesiastical Hierarchy* c. 5, § 4. Compare vol. II, p. 28, note 3. — Above, for *sua summa* A [reads] *suavissima*; other codices omit *sua*, and [place] *communicat* below, before *immediate*.

la: Ioan. 8, 34: *Omnis, qui facit peccatum, servus est peccati.* Cfr. II. Sent. lit. Magistri, d. XXV. c. 8. — Bernard., serm. 81. in Cantic. n. 6: *Ubi autem non est libertas, nec meritum.* Vide tom. III. pag. 350, nota 9. et pag. 381, nota 1.

en: John 8:34: *Everyone who commits sin is a slave of sin.* Compare II *Sent.*, the Master's text, d. XXV, c. 8. — Bernard, sermon 81 on the Canticle, n. 6: *But where there is no freedom, neither is there merit.* See vol. III, p. 350, note 9, and p. 381, note 1.

la: Aristot., I. de Caelo et mundo, text. 126. (c. 12.): *Generabile enim et corruptibile sequuntur se invicem.* — Inferius pro *Quoniam autem* O *Quoniam anima*, 1 legit *Quoniam autem natura beatificabilis* etc.

en: Aristotle, I *On the Heavens and the World*, text 126 (c. 12): *For the generable and the corruptible follow upon one another.* — Below, for *Quoniam autem* O [reads] *Quoniam anima*; edition 1 reads *Quoniam autem natura beatificabilis* etc.

la: Scil. *prima* seu singularis substantia, secundum Aristot.; cfr. tom. IV. pag. 273, nota 3; II. Sent. d. 15. a. 1. q. 1. et d. 17. a. 1. q. 2. — Aristot., II. de Anima, text. 24. (c. 2.): *Anima autem id est, quo vivimus et sentimus et movemur et intelligimus primo.*

en: Namely a *first* or singular substance, according to Aristotle; compare vol. IV, p. 273, note 3; II *Sent.* d. 15, a. 1, q. 1, and d. 17, a. 1, q. 2. — Aristotle, II *On the Soul*, text 24 (c. 2): *But the soul is that by which we primarily live and sense and are moved and understand.*

la: Cfr. Aristot., I. de Generat. et corrupt. text. 39. seqq. (c. 5.) et II. de Anima, text. 47. seqq. (c. 4.).

en: Compare Aristotle, I *On Generation and Corruption*, text 39 and following (c. 5), and II *On the Soul*, text 47 and following (c. 4).

la: Explicatur hoc ab E H, qui addunt: *Terra* correspondet tactui, *aqua* gustui, *aër* auditui, *ignis* [vapor] odoratui, *quinta essentia* sive quintum corpus, quod comprehendit totam luminosam naturam cum orbibus et sphaeris suis sursum ab elemento ignis usque ad caelum empyreum inclusive, correspondet visui. Cfr. de hoc Ioan. de Rupella, Sum. de anima, p. II. c. 19, qui allegat August., III. de Gen. ad lit. c. 4. n. 6. Vide tom. II. pag. 319, nota 8.

en: This is explained by E H, which add: *Earth* corresponds to touch, *water* to taste, *air* to hearing, *fire* [vapour] to smell, and the *quintessence* or fifth body — which comprehends the whole luminous nature with its orbs and spheres, upward from the element of fire as far as the empyrean heaven inclusive — corresponds to sight. Compare on this John of La Rochelle, *Summa on the Soul*, p. II, c. 19, who cites Augustine, III *On Genesis to the Letter* c. 4, n. 6. See vol. II, p. 319, note 8.

la: Vide tom. III. pag. 579, nota 9. verba auctoris libri *de Spiritu et anima*.

en: See vol. III, p. 579, note 9, the words of the author of the book *On the Spirit and the Soul*.

la: Vide II. Sent. d. 24. p. I. a. 2. q. 1. seq., et Damasc., II. de Fide orthod. c. 22. — Ex A D M et 2 substituimus *dividitur* pro *dividuntur*.

en: See II *Sent.* d. 24, p. I, a. 2, q. 1 and following, and Damascene, II *On the Orthodox Faith* c. 22. — On the authority of A D M and edition 2 we have substituted *dividitur* for *dividuntur*.

en: Compare II *Sent.* d. 24, p. I, a. 2, q. 3.

la: Libr. III. Hypognosticon (inter opera August.), c. 5. n. 7: *Cum de libero arbitrio agimus, non de parte hominis agimus, sed de toto* (Cfr. II. Sent. d. 25. p. I. q. 3.). — P omittit *certe*.

en: Book III *Hypognosticon* (among the works of Augustine), c. 5, n. 7: *When we treat of free choice, we do not treat of a part of man, but of the whole* (Compare II *Sent.* d. 25, p. I, q. 3). — P omits *certe*.

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L42707–42912), verified against the 450 dpi column bands of pp.226–227. **The raw is usable again here** — markedly cleaner than the p.225 opening that forced c8 to be set entirely from the bands, which is the per-page variability flagged in the resume note. Gutters auto-measured: p.226 = 1333 (62 px run, carried over from c8), **p.227 = 1211** (54 px run).

**Page span.** Cap. IX opens three lines into p.226's **right** column at the `Cap. IX.` heading, runs to the foot of that column breaking **mid-word** at `…spiritum coniunctum, sci-` / `licet humanum`, then runs the whole of p.227's **left** column and the whole of p.227's **right** down to `…secundum electionem boni, vel mali`, immediately above the `Cap. X.` heading. Four column-runs — the longest chunk of Pars II so far. Boundary taken from the next heading.

**Apparatus (13 entries).** p.226 nn. 6–9 inherited from c8's hand-off, quoted there in full and **not re-read**. **p.226 is now fully consumed** (nn. 1–5 by c8, nn. 6–9 here). **p.227's entire register — nn. 1–9 — belongs to this chapter**, the left footer carrying nn. 1–5 and the right the n. 5 continuation plus nn. 6–9.

**⚠ p.227 is fully consumed even though Cap. X opens on it — method note 5, in reverse.** Cap. X begins near the foot of p.227's right column, but its opening sentence (`De corpore vero humano in statu primae conditionis tenenda sunt haec secundum doctrinam fidei`) carries **no superscript**, so it claims none of p.227's notes. The standing warning is that "nothing forwarded" is not evidence that the body text ended; the converse holds too — **a chapter opening on a page is not evidence that the page owes it a note.** Verified positively on the band, not inferred: nothing is forwarded to c10.

**Runover — POSITIVE, column-crossing.** p.227's left footer ends with n. 5 broken at `…qui addunt: Terra correspondet`, and the right footer opens with an **unnumbered** `tactui, aqua gustui, aër auditui…` before its first numbered entry `⁶`. Rejoined here. The break falls between the subject-and-verb and the dative that completes them, so the fragment left at the column foot (`Terra correspondet`) reads as plainly incomplete — an unusually easy tell, unlike p.217 n. 5, whose fragment looked like a finished entry. This chunk's verdict is recorded in `manual-review/vol5-runover-ledger.tsv`; totals come from `tools/check-vol5-census.py`, not from a figure written here.

**Readings settled off the bands.** `liberum arbitrium est facultas rationis et voluntatis` — the raw drops *rationis* at a line break (`est facultas` / `et voluntatis`); the band carries it, and n. 8's own gloss of *libertas* as *facultas rationis et voluntatis* in p.226 n. 8 confirms it. In n. 5 the sigla are **E H**, not the raw's `E II` — the second instance of that pair after p.226 n. 5's `B H`, now clearly a recurring form of the serif problem and not a one-off. `aër` keeps its diaeresis as printed, as on p.225. n. 2's closing `etc.` carries a stray ink mark on the band that is not a quotation mark; not transcribed. No `[?]` flags.

**Marginalia** (trimmed from body, body order): p.226 R — "Anima est forma cum 4 conditionibus." · "Triplex libertas." · "Ratio." p.227 L — "Est forma beatificabilis." · "Est libera." · "Est intelligens omnia." · "Est immortalis." · "Est creata." · "Est substantia prima." · "Est perfectio et motor." · "Habet tres potentias cum tribus actibus." p.227 R — "Divisio animae totius." · "Divisio intellectus." · "Divisio voluntatis." · "Quid liberum arbitrium."

**Hand-offs.**
- *Picked up (from `bon-brev-p2-c8`):* p.226 footer notes **6, 7, 8, 9**, quoted in full in c8's Notes. p.226 is now fully consumed.
- *Forwarded to `bon-brev-p2-c10`:* **nothing — p.227 is fully consumed here.** Cap. X (*De productione hominis quantum ad corpus*) opens near the foot of p.227's **right** column at the `Cap. X.` heading (raw **L42913**), text beginning `De corpore vero humano in statu primae conditionis tenenda sunt haec secundum doctrinam fidei…`, and carries no anchor on p.227. c10 inherits that opening body run and derives everything else from **p.228**, which the index gives as still Cap. X's (the index puts c11 at p.229). p.227 bands are generated (gutter 1211); p.228 is not yet extracted.