title: Coll. 16

title_alt: On the third vision: the fourth treatment, which goes on to treat of the contemplations sprouting from Scripture, and indeed by reason of the fruits in the fitting-together of the times, in so far as these mutually correspond to one another; and in particular the comparison of the sevenfold is set out according to the correspondence of the three times

source_text:
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> The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

### COLLATIO XVI.
#### *De tertia visione tractatio quarta, quae prosequitur agere de theoriis ex Scriptura germinantibus, et quidem ratione fructuum in coaptatione temporum, quatenus haec sibi mutuo correspondent; et in specie explicatur comparatio septenarii secundum correspondentiam trium temporum.*

### Summarium

*Introductio; repetitio, 1-6. — Pars I. Mysterium numeri septenarii eiusque generalis applicatio ad decursum temporis originalis, figuralis et gratiosi. Comparatio senarii; septenarius est numerus universalitatis; invenitur in mundo maiori et minori et in Deo, 7. — Mysterium et proportionalitas in eo, 8. — Oritur a mundo archetypo, 9. — Secundum ipsum est decursus mundi secundum tria tempora, scilicet originale, figurale; gratiosum, 10. — Septem dies temporis originalis, 11. — Septem tempora figuralia, 12. — Septem tempora in novo testamento, 13. — Pars II. Correspondentia inter septem tempora originalia, figuralia et gratiosa. Tres primae dies conditionis respondent tribus primis temporibus figuralibus et gratiosis, 14. — Item, quarta et quinta, duobus sequentibus temporibus, 15. — Item, sexta respondet sexto tempori figurali et gratioso; de Angelo ascendente ab ortu solis; de septimo tempore, 16. — De duratione singulorum septem temporum figuralium et gratiosorum, 17-19. — Septem haec tempora innuuntur in Apocalypsi et Psalterio, 20. — Pars III. Correspondentia mysteriorum septem temporum figuralium cum septem temporibus novi testamenti. Primo, quoad tria mysteria tempore naturae conditae, 21-23. — Item, quoad tria mysteria tempore culpae purgatae, 24. 25. — Item, quoad tria tempora gentis electae, 26. — Similiter, tempore legis statutae, 27. — Similiter, tempore regalis gloriae, 28. — Similiter, tempore vocis propheticae, 29. — Denique septimo tempore quietis mediae respondent tria mysteria, 30. — Epilogus, 31.*

1. *Protulit terra herbam virentem et facientem semen iuxta genus suum lignumque pomiferum et habens fructum unumquodque secundum speciem suam*[^p403-1] etc. Dictum est circa istam visionem intelligentiae *per Scripturam eruditae* de *intelligentia spirituali,* quae intelligebatur per *congregationem aquarum;* item, de *sacramentali figura,* quae intelligebatur per *germinationem terrae.* Dictum est etiam de theoriis, quae intelliguntur et per *semen* et per *fructum.* Habent enim theoriae *sementivam multiplicationem* et *refectivam sustentationem;* ideo intelliguntur partim per *semen* et partim per *germinationem fructuum.* Quantum ad *semen* consistunt in coaptationibus temporum, secundum quod tempora sibi invicem *succedunt;* quantum ad arboris *fructum,* secundum quod tempora sibi mutuo *correspondent.* Secundum comparationem *arboris* vel *seminis* ad semen tempora sibi mutuo *succedunt;* secundum comparationem *germinis ad germinans* mutuo sibi *correspondent,* ut iam patebit.

2. Distinguuntur autem tempora secundum rationem *ternarii,* videlicet secundum *tres leges:* intra scriptam; exterius dispositam, superius infusam; secundum rationem *quinarii:* mane, tertia, sexta, nona, undecima[^p403-2], quae sunt *quinque vocationes* usque ad finem mundi. — Et secundum hoc distinguuntur *sex aetates; septima* autem currit secundum omnes cum sexta. — Post novum testamentum non erit aliud, nec aliquod sacramentum novae legis subtrahi potest, quia illud *testamentum aeternum* est[^p403-3]. Ista tempora sibi mutuo succedunt, et multa est in eis correspondentia, et sunt sicut germinatio seminis ex semine, ut de semine arbor, et de arbore semen.

3. Assignantur autem tempora, ut sibi mutuo *correspondent,* primo secundum rationem unitatis, ut comparatur unum tempus novi testamenti ad unum tempus veteris testamenti secundum correspondentiam *litterae* et *spiritus*[^p403-4], *promissionis* et *solutionis, figurae* et *veritatis, promissionis terrenae* et *caelestis, timoris* et *amoris.*

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4. Item, duorum temporum ad duo: in veteri testamento tempus *ante Legem* et tempus *sub Lege;* in novo autem tempus *vocationis gentium* et tempus *vocationis Iudaeorum,* quae erit in fine. Et ista signata est in duobus filiis Iudae, scilicet Zaram et Phares[^p404-1]. Zaram enim primo *extraxit manum et obstetrix ligavit in ea coccinum,* et postea retraxit manum, et exivit Phares, qui *divisit maceriam.* Iudaei *primo* crediderunt, sed statim manum retraxerunt in primitiva Ecclesia; sed postquam plenitudo gentium subintravit, tunc Zaram exibit, et populus Iudaeorum convertetur.

5. Item, trium temporum ad tria, ut Synagogae *initiatae, promotae* et *ultimatae;* et in Ecclesia tempus Ecclesiae *initiatae, dilatatae* et *consummatae.* Unde in Cantico[^p404-2] tres fiunt *admirationes: Quae est ista* etc., in laudem Ecclesiae; et econtra tres *deplorationes* in Lamentationibus; unde non sine causa toties repetitur alphabetum.

6. Item, quatuor ad quatuor, ut patuit supra in praecedenti collatione[^p404-3]. — Item, quinque digitorum ad quinque: *conditionis* naturarum, *inspirationis* Patriarcharum, *institutionis* legalium, *illustrationis* prophetalium et *restaurationis* ruinarum; in novo testamento: *donationis* charismatum, *vocationis* gentium, *institutionis* Ecclesiarum, *multiplicationis* religionum, *restitutionis* omnium collapsorum. De quo dicitur, quod Elias, cum venerit, *restituet omnia*[^p404-4].

7. Sequitur de comparatione *senarii,* addita unitate. Et sic accipitur mensura illius qui habebat calamum habentem sex cubitos et palmum ad mensurandum templum[^p404-5]. — Septenarius secundum Gregorium est numerus universalitatis; est in maiori mundo et in minori et in Deo. — Iste enim mundus *sensibilis* constat ex *quatuor elementis* susceptivis influentiarum caelestium et in *tribus orbibus* influxivis et motivis. — *Minor* mundus consistit in quatuor elementis, quatuor humoribus, quatuor complexionibus, quatuor qualitatibus et tribus viribus vitalibus perfectivis, scilicet vegetabili, sensibili et rationali; unde illa quae sunt in mundo sensibili, in minori mundo colliguntur in quadam puritate. — Unde secundum aliquos, et non irrationabiliter, dictum est, quod orbis *sidereus* disponit ad susceptionem animae *vegetabilis,* orbis *crystallinus* ad susceptionem *sensibilis,* orbis *empyreus* ad susceptionem *rationalis.* Et secundum Hugonem[^p404-6] *quaternarius* respondet corpori, *ternarius* respondet spiritui.

8. Septenarius autem magnum mysterium habet. Omnis autem proportio et proportionalitas est secundum rationem ternarii et quaternarii: quia necesse est, ubi est proportionalitas, ut sit in quatuor terminis vel secundum rem, vel secundum rationem. Unde Augustinus primo *Musicae*[^p404-7] ostendit, proportionem ascendere usque ad quatuor, quae ex partibus quaternarii generatur.

9. Iste autem septenarius sive in mundo sensibili, sive in mundo minori ortum habet a mundo archetypo, ubi sunt rationes causales secundum rationem septenarii. *Deus* enim habet rationem triformis causae: *originantis, exemplantis, finientis,* nec potest esse pluribus modis; unde Apostolus[^p404-8]: *Ex ipso et per ipsum et in ipso sunt omnia.* — *Ratio* autem *causandi* est secundum quatuor, scilicet sublimitatem *potentiae,* profunditatem *sapientiae,* latitudinem *benevolentiae,* longitudinem *aeternitatis; ut possitis,* inquit Apostolus[^p404-9], *comprehendere cum omnibus Sanctis, quae sit longitudo et latitudo et sublimitas et profundum. Potentia* creat, *sapientia* gubernat, *benevolentia* perficit, *aeternitas* conservat.

10. Iste numerus universalitatis in *mundo,* in *homine,* in *Deo* est mysterialis. Secundum hunc numerum facit Deus currere mundum istum et Scriptu-

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ram, quae explicat decursum mundi; et secundum hunc numerum tradi debuit et explicari. Describit ergo Scriptura secundum tempora *originalia, figuralia, gratiosa* seu salutifera.

11. Tempora *originalia* consistunt in primis septem diebus, *figuralia,* ab initio mundi usque ad Christum; ubi novum tempus incipit, licet Salomon[^p405-1] dicat: *Nihil sub sole novum* — verum est secundum naturam, sed hoc est super naturam — et post sunt tempora *gratiosa.* — A temporibus *originalibus* incepit Moyses[^p405-2], et ita debuit facere, quia Scriptura primo debuit proferre *semina* tanquam terra germinans, et post, *arbores figurarum,* et postea, *fructum.* Ponuntur ergo septem dies ut *tempora originalia.* Prima dies, *lucis formatae;* secunda dies, *aquae divisae;* tertia dies, *terrae fecundae;* quarta, *lucis sidereae;* quinta, *motivae vitae;* sexta, *humanae formae;* septima, *quietis primae.*

12. Septem autem sunt *tempora figuralia:* tempus *naturae conditae, purgandae culpae, gentis electae, Legis statutae, regalis gloriae, vocis propheticae, quietis mediae.*

13. In novo testamento similiter sunt septem tempora: tempus *collatae gratiae, baptismi in sanguine, normae catholicae, legis iustitiae, sublimis cathedrae, clarae doctrinae, pacis postremae.*

14. Accipe correspondentiam. Formatio *lucis* est seminarium formationis *naturae,* et formatio *naturae, collationis gratiae.* — Tempus *aquae divisae,* tempus *purgationis culpae,* tempus *baptismi in sanguine;* quia, sicut dividitur aqua ab aquis, sic purgatio in arca facta est et formam baptismi gerit, secundum beatum Petrum[^p405-3], tam baptismi sanguinis quam fluminis quam flaminis. — Dies *terrae fecundae,* tempus *gentis electae,* tempus *normae catholicae.* Terra germinavit, *Abraham* Isaac genuit, et *Isaac* Iacob[^p405-4] etc.; et Ecclesia *normam fidei* statuit, secundum quam succedunt fideles fidelibus.

15. Dies *lucis sidereae,* tempus *Legis statutae,* tempus *normae iustitiae. Lux* enim distincta fuit per *solem, lunam* et *stellas; Lex* secundum *ritum colendi, censuram iudicandi, formam vivendi,* sive secundum *moralia, iudicialia, caeremonialia;* sic in Ecclesia *canones,* deinde *leges* per Iustinianum in unum corpus redactae; quae primo erant paganorum factae sunt Christianorum, et *regulae monasticae,* ut beati Benedicti. *Canones* respondent caeremonialibus, *politica* iudicialibus, *monastica* moralibus. — Dies *vitae motivae,* tempus *regalis gloriae,* tempus *sublimis cathedrae,* scilicet proprie Romanae cathedrae. Sicut enim una pars *vitae motivae* fuit *repentium,* alia *volatilium;* sic in Ecclesia una pars est *regum* et *Pontificum,* alia *subditorum.*

16. Dies *humanae formae,* tempus *vocis propheticae,* tempus *clarae doctrinae,* in quo esset vita prophetica. Et necesse fuit, ut in hoc tempore veniret unus ordo, scilicet habitus propheticus, similis ordini Iesu Christi, cuius caput esset *Angelus, ascendens ab ortu solis habens signum Dei vivi*[^p405-5], et conformis Christo. — Et dixit, quod iam venerat. — Dies *quietis* sabbati, tempus *quietis mediae,* tempus *quietis postremae.* Tempus *quietis mediae* fuit, quando Prophetae nihil scripserunt. In Sapientia[^p405-6]: *Cum quietum silentium continerent omnia, et nox in suo cursu medium iter haberet; omnipotens sermo tuus de caelo a regalibus sedibus* etc. Et tunc fuit *silentium* Prophetarum, medium inter primam quietem et ultimam. Fuit etiam *quietum,* quia tunc in maxima pace fuit mundus totus, unde et per duodecim annos templum pacis Romae clausum fuit ante adventum Christi, quia tempore guerrae semper apertum erat et tempore pacis clausum, unde etiam portae rubiginosae factae sunt. Tunc etiam imperator describi fecit mundum; et Deus hoc ponebat in corde pagani, ut Virgo iret in Bethlehem et ibi pareret *in diversorio*[^p405-7]. — Et frequentissime inculcabat, quod non sunt a casu et a fortuna ista et consimilia posita in Scriptura, sed maxima ratione et maximo mysterio; sed qui non considerat nihil intelligit. — Fuit etiam *nox in suo cursu,* quia tunc erat summa idololatria.

17. Secundum hoc ergo tempus *naturae conditae* fuit ab Adam usque ad Noe; tempus *culpae purgandae,* a Noe usque ad Abraham; tempus *gentis electae,* ab Abraham usque ad Moysen. Elegit enim Deus Abraham, non Lot; Isaac, non Ismael; Iacob, non Esau; et Iudam, de quo natus est Christus[^p405-8]. Tempus *Legis statutae,* a Moyse usque ad Samuelem, qui unum reprobum regem inunxit et alium electum[^p405-9]. Tempus *regalis gloriae,* a David usque ad Ezechiam, in quo transmigratio decem tribuum facta est[^p405-10]. Tempus *vocis propheticae,* ab *Ezechia* stricte loquendo, large ab *Ozia,* qui fuit leprosus, usque ad Zorobabel[^p405-11]. Sub Ezechia factum

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est illud magnum miraculum, quod dies habuit triginta duas horas per reversionem solis. Tempus *pacis et quietis,* a Zorobabel usque ad Christum.

18. In novo testamento tempus *collatae gratiae,* a Christo et Apostolis, comprehendendo mortem Ioannis, usque ad Clementem Papam. — Tempus *baptismi in sanguine,* a Clemente usque ad Silvestrum, quia sub Clemente incepit magna persecutio, quando Iudaei venditi fuerunt, expulsi de Ierusalem, et Clemens cum populo missus est Chersonam in exsilium in Graeciam. Et in illo tempore medio a Clemente usque ad Silvestrum fuerunt decem maximae persecutiones. — Tempus *normae catholicae,* a Silvestro usque ad Leonem Papam primum, sub quo datum est Symbolum. — Tempus *legis iustitiae,* a Leone usque ad Gregorium Doctorem, in quo statutae sunt leges Iustinianae et canones et regulae canonicae et monasticae; in quo beatus Benedictus, qui etiam prophetavit de beato Gregorio et benedixit matrem praegnantem.

19. Tempus *sublimis cathedrae,* a Gregorio usque ad Hadrianum, sub quo mutatum est imperium ad Alemannos, et divisum imperium Constantinopolitanum. Carolus magnus imperator in Ecclesia occidentali fuit, Pipinus primus rex Italiae de Francis, quia, cum insultum alienarum gentium sustinere non possent, fecerunt eum regem Italiae; et pugnavit contra regem Longobardorum et praevaluit[^p406-1]. — Tempus *clarae doctrinae,* ab Hadriano. Sed quantum durabit, quis potest dicere vel dixit? Certum est, quod in illo sumus; certum etiam, quod durabit usque ad deiectionem *bestiae ascendentis de abysso,* quando confundetur Babylon et deiicietur, et post dabitur pax[^p406-2]; primum tamen necesse est, ut veniat tribulatio; et ibi non est ponendus terminus, quia nullus scit, quantum tempus illud magnae pacis duret, quia, *cum dixerint: pax et securitas, tunc repentinus eis superveniet interitus.* — Tempus autem septimum sive *quietis* incipit a clamore Angeli, qui *iuravit per viventem in saecula saeculorum, quod tempus amplius non erit; sed in diebus vocis septimi Angeli consummabitur mysterium Dei*[^p406-3].

20. Sed septem tempora Ioannes Apostolus in Apocalypsi comprehendit septem visionibus, et quaelibet istarum est septiformis et consurgit ad numerum iubilaei[^p406-4]. — Haec septem tempora forte clauduntur in Psalterio, ubi sunt tres quinquagenae.

21. Accipe adhuc correspondentiam temporis *figuralis* et *salutaris.* — In tempore *naturae conditae* et *salutaris* tria fuerunt: *formatio hominis* de terra; secundum *tentatio, transgressio* et *nudatio;* tertium *eiectio,* et unus filius interfecit alium, et ideo omnes filii, qui nati sunt de Cain, mali fuerunt et omnes perierunt[^p406-5]. — In novo testamento post scripturam universalem et temporum cursus formatus est Christus, sicut homo sexta die, qui *praesit volatilibus caeli et piscibus maris*[^p406-6]; sicut dicit Psalmus: *Quid est homo, quod memor es eius; aut filius hominis, quoniam visitas eum? Minuisti eum paulo minus ab Angelis, gloria et honore coronasti eum. Omnia subiecisti sub pedibus eius, oves et boves universas, insuper et pecora campi. Volucres caeli et pisces maris* etc. Et quod intelligatur de Christo, Apostolus dicit: *Minuisti eum paulo minus ab Angelis, gloria et honore coronasti eum* etc.; sequitur: *Eum autem, qui modico quam Angeli minoratus est, videmus Iesum propter passionem mortis gloria et honore coronatum.* Homo conditus de terra virginea, quae nondum sanguinem susceperat, significat Christum de Virgine natum; sicut etiam Eva de latere Adae formata[^p406-7], sic Ecclesia de Christi latere. — Sed cum Christus nunquam praevaricatus fuerit, quomodo sibi correspondet transgressio Adae? Hoc transferri debet a capite ad membra.

22. Notandum, quod Ecclesia posita fuit in paradiso, sicut primus homo, *ut operaretur*[^p406-8], cum nullus *aliquid suum esse dicebat.* Incepit enim in magna perfectione quod modo in religiosis observatur, quia amor Christi adhuc recens erat; tunc *multa turba sacerdotum obediebat fidei.* Haec Ecclesia, scilicet quae incepit in Iudaeis, quia convertebantur modo tria millia, modo quinque millia[^p406-9], habuit *lignum vitae,* scilicet fidem, quia *iustus meus ex fide vivit;* habuit etiam *lignum scientiae,* scilicet Legem, quae remansit sibi ad videndum et legendum, non ad vescendum; immo *in quocumque die comederis ex eo, morte morieris*[^p406-10]. Unde *lignum scientiae* potes *videre,* non *manducare,* quia destrueres quidquid Christus fecit; et necesse esset, subintrare mortem, quia *littera occidit.* Unde Paulus dixit:

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*Ego Paulus dico vobis, quod si circumcidamini, Christus vobis nil proderit.*

23. Doctores autem illi significantur per Adam fecundantem, qui incumbentes super Legem, quasi amantes uxorem, comederunt de *ligno scientiae,* ut Legem observarent, et consenserunt serpenti, qui suadebat Legem observandam; et inde orta est haeresis Ebionitarum[^p407-1], quod Lex observanda esset cum Evangelio; et fuit tantus zelus Legis, ut Petrus iret in illam simulationem; sed gratia Dei ipsum liberavit. — Et inde sequitur *eiectio,* quod Deus ab eis recessit; et dispersi sunt et maledicti sunt *in opere suo*[^p407-2] et quasi a duobus ursis, Tito et Vespasiano, devorati sunt. Et sic Cain, scilicet populus Iudaeorum, occisor fratris sui, signum habuit.

24. In tempore *culpae purgatae* similiter fuerunt tria: *fabricatio arcae, ostensio arcus, divisio linguarum*[^p407-3]. Noe per centum annos fabricavit arcam, in qua Noe cum septem animabus salvatus est. Cuius typum gerit baptismus, secundum quod dicit beatus Petrus, et *fluminis* et *flaminis* et *sanguinis.* — In novo testamento Clemens in hac arca contutatus est, quia praeparatum est sibi templum marmoreum in mari angelicis manibus, et alii submersi sunt. Unde fuit magnum miraculum, quod per tot annos aperiebatur mare, donec piratae et latrones asportaverunt corpus eius[^p407-4].

25. Aliud fuit *ostensio arcus;* et tunc eduxit Deus Noe et pepigit cum eo foedus. — In novo testamento decem tribulationes fuerunt, ita ut Christiani possent dicere: *Domine, salva nos, perimus*[^p407-5]. Et tunc eductus est Constantinus, et ostensum est sibi signum crucis in caelo, in quo vincere deberet; et tunc pepigit foedus, quod nunquam Romanum imperium persequeretur Christianos. — Tunc *imperium Nemrod* dissipatum est, et *turris Babylonis,* scilicet Romani, ad quam tunc omnes aspiciebant. Roma autem in Scripturis *Babylon* dicta est. Facta est etiam *divisio linguarum,* et lingua Hebraea remansit in domo Heber, et remansit confessio Christi in populo christiano.

26. In tempore *gentis electae* tria facta sunt: *generatio* Patriarcharum, *descensus* patriarchalis seminis in Aegyptum, *afflictio* populi et *liberatio* eius. — In novo testamento similiter Pontifici Romano datum est *semen Doctorum* altissimorum in Graeca et Latina lingua quasi Patriarchae duodecim. *Graeci:* Epiphanius, Basilius, Gregorius Nazianzenus, Gregorius Nyssenus, Athanasius, Chrysostomus; *Latini:* Hieronymus, Augustinus, Hilarius, Ambrosius, Orosius, Gregorius. — Post imperator *descendit* Constantinopolim, et alii post eum, et ibi obtinuerunt bona quaeque. — Mortuo Constantino, surrexit Constantius, *qui ignorabat Ioseph*[^p407-6], pessimus Arianus; et post Valentinianus et Iulianus, apostata pessimus, et *afflixerunt* populum Dei per haereses usque ad tempus Theodosii, qui natus est in occidente, qui fuit christianissimus, qui deiecit et exstirpavit Arianos et exaltavit Ecclesiam.

27. In tempore quarto, scilicet *Legis statutae,* fuit *latio Legis, prostratio hostium, distributio* et *vindicatio hereditatum.* — In novo testamento, scilicet a Leone usque ad Gregorium, lata est *lex canonica, politica, monastica.* Leo enim partim ex quatuor Conciliis, partim ipse canones ordinavit. — Item, *prostratio hostium* similiter per Iustinianum, qui Vandalos, Gothos, Longobardos, qui illas partes Italiae invaserant, superavit. — Item, *distributio hereditatum,* quia Gallia, Britannia, Germania conversa est ad fidem in plenitudine, et dilatata est Ecclesia in occidente, licet adhuc essent idolorum templa in Francia; sed dilatatio fuit in *terra promissionis,* non in Aegypto, non circa Graecos, sed circa Latinos.

28. In quinto tempore, scilicet *regalis gloriae,* fuerunt tria: *deiectio* superbi regis, *ampliatio* cultus divini, *divisio* decem tribuum a duabus. — In novo testamento tempore *sublimis cathedrae* a Gregorio usque ad Hadrianum patriarcha Constantinopolitanus contendebat cum Romano et dicebat se patriarcham catholicum, hoc est *universalem,* et fuit excommunicatus et humiliatus, et thronus David exaltatus, sicut Petro promiserat Dominus[^p407-7]. Similiter, Gregorius, adhuc iuvenis et nondum Pontifex pugnavit cum Eutychio, qui negabat resurrectionem, et devicit eum in conspectu populi, ut David Goliam. —

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Sicut etiam David ampliavit cultum, sic iste ordinavit officium; et sicut David ducebat arcam cum septem choris, sic iste fecit processionem cum septem choris; et sicut David vidit Angelum percutientem super Ierusalem et promeruit, ut cessaret, sic iste super Romam et promeruit, ut cessaret. — Sicque factum est, quod Graeci, videntes, Ecclesiam Romanam exaltari, divisi sunt et ceciderunt in haeresim Eutychianam, et hoc tempore Heraclii, qui primo fuit bonus et postea cecidit in haeresim. Post illum nunquam fuit imperator in oriente. Sicut etiam Assyrii vastaverunt Iudaeos, sic Saraceni occupaverunt Ecclesiam Antiochenam, Hierosolymitanam, Alexandrinam, Constantinopolitanam, usque Siciliam. Sicut illae decem tribus ceciderunt et recesserunt a domo David; sic illae Ecclesiae, quia ceciderunt et recesserunt a Petro, cui dictum erat[^p408-1]: *Tibi dabo claves regni caelorum,* inciderunt in lupos.

29. In sexto tempore facta sunt tria: *praeclaritas victoriae, praeclaritas doctrinae, praeclaritas vitae propheticae.* — Praeclaritas *victoriae* in Sennacherib, qui venit contra Ierusalem, et Angelus Domini interfecit *centum octoginta quinque millia*[^p408-2]. Et Ezechias contra naturam sanatus est, et sol abiit retro. — Similiter, in tempore Hadriani per Carolum, qui miraculose fecit triumphos quasi missus Angelus a Domino, et sol, id est aestus tribulationis, abiit retro, et facta est pax Ecclesiae, ut postea statueret archiepiscopos, episcopos et coenobia. — Hoc tempore fuit *claritas doctrinae,* quia Carolus vocavit clericos et scripsit libros, ut in sancto Dionysio[^p408-3] Biblia et in multis locis, et inceperunt legere et philosophari, et religiosos etiam dilatavit. — Hoc tempore oportuit venire vitam per ordinem, qui haberet *vitam propheticam.* Hoc autem tempus est geminum, unde, sicut in passione Domini fuit primo lux, deinde tenebra, postea lux; sic necesse est, ut primo sit lux doctrinae, et succedat Iosias Ezechiae[^p408-4], post quam facta est tribulatio Iudaeorum per captivitatem. Necesse est enim, ut surgat unus princeps zelator Ecclesiae, qui vel erit, vel iam fuit — et addidit: Utinam iam non fuerit — post quem[^p408-5] fit obscuritas tribulationum. Hoc tempore similiter Carolus exaltavit Ecclesiam, et eius successores oppugnaverunt eam: tempore Henrici quarti fuerunt duo Papae, similiter tempore Frederici magni, duo. Et certum est, quod aliquis inter eos voluit exterminare Ecclesiam; sed *Angelus ascendens ab ortu solis clamavit quatuor Angelis: Nolite nocere terrae et mari, quousque signemus servos Dei nostri in frontibus eorum*[^p408-6]. Unde adhuc restat Ecclesiae tribulatio. Et dictum est Angelo Philadelphiae, qui sextus est: *Haec dicit Sanctus et Verus, qui habet clavem David; qui aperit, et nemo claudit; claudit, et nemo aperit. Scio opera tua, quia ecce, dedi coram te ostium apertum.* — Et dixit, quod adhuc intelligentia Scripturae daretur vel revelatio vel clavis David *personae* vel *multitudini;* et magis credo, quod multitudini.

30. In septimo tempore scimus quod haec facta sunt: *reaedificatio templi, restauratio civitatis* et *pax data.* Similiter in tempore septimo *futuro* erit *reparatio divini cultus* et *reaedificatio civitatis.* Tunc implebitur prophetia Ezechielis[^p408-7], quando civitas descendet de caelo, non quidem illa *quae sursum est,* sed illa quae deorsum est, scilicet *militans;* quando erit conformis triumphanti, secundum quod possibile est in via. Tunc erit aedificatio civitatis et restitutio, sicut a principio; et tunc *pax* erit. Quantum autem durabit illa pax, Deus novit.

31. Igitur cum sint septem tempora et in veteri testamento et in novo, et quodlibet triforme, vel in quolibet tria sint; septenarius multiplicatus per ternarium bis, quadraginta duo facit; et istae sunt quadraginta duae mansiones, quibus pervenitur ad terram promissionis[^p408-8]. — Et sic patet, quomodo Scriptura describit successiones temporum; et non sunt a casu et fortuna, sed mira lux est in eis et multae intelligentiae spirituales.

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### COLLATION XVI.
#### *On the third vision: the fourth treatment, which goes on to treat of the contemplations sprouting from Scripture, and indeed by reason of the fruits in the fitting-together of the times, in so far as these mutually correspond to one another; and in particular the comparison of the septenary is set out according to the correspondence of the three times.*

### Summarium

*Introduction; recapitulation, 1-6. — Part I. The mystery of the number seven and its general application to the course of the original, figural and gracious time. The comparison of the senary; the septenary is the number of universality; it is found in the greater world and in the lesser and in God, 7. — The mystery and proportionality in it, 8. — It arises from the archetypal world, 9. — According to it is the course of the world according to the three times, namely the original, the figural, the gracious, 10. — The seven days of the original time, 11. — The seven figural times, 12. — The seven times in the new testament, 13. — Part II. The correspondence between the seven original, figural and gracious times. The first three days of the founding correspond to the first three figural and gracious times, 14. — Likewise, the fourth and the fifth to the two following times, 15. — Likewise, the sixth corresponds to the sixth figural and gracious time; concerning the Angel ascending from the rising of the sun; concerning the seventh time, 16. — On the duration of each of the seven figural and gracious times, 17-19. — These seven times are intimated in the Apocalypse and in the Psalter, 20. — Part III. The correspondence of the mysteries of the seven figural times with the seven times of the new testament. First, as to the three mysteries in the time of nature founded, 21-23. — Likewise, as to the three mysteries in the time of fault purged, 24. 25. — Likewise, as to the three times of the elect people, 26. — Similarly, in the time of the Law established, 27. — Similarly, in the time of royal glory, 28. — Similarly, in the time of the prophetic voice, 29. — Finally, to the seventh time of the middle rest three mysteries correspond, 30. — Epilogue, 31.*

1. *The earth brought forth the green herb, and such as yieldeth seed according to its kind, and the tree that beareth fruit, having seed each one according to its kind*[^p403-1] and so on. It has been said concerning this vision of the understanding *instructed through Scripture,* about the *spiritual understanding,* which was understood through the *gathering of the waters;* likewise, about the *sacramental figure,* which was understood through the *sprouting of the earth.* It has also been said about the contemplations, which are understood both through the *seed* and through the *fruit.* For the contemplations have a *seed-like multiplication* and a *refreshing sustenance;* therefore they are understood partly through the *seed* and partly through the *sprouting of the fruits.* As to the *seed,* they consist in the fittings-together of the times, according as the times *succeed* one another; as to the *fruit* of the tree, according as the times mutually *correspond* to one another. According to the comparison of the *tree* or of the *seed* to the seed, the times mutually succeed one another; according to the comparison of the *sprout to that which sprouts,* they mutually correspond, as will presently appear.

2. Now the times are distinguished according to the reckoning of the *ternary,* namely according to the *three laws:* the law written within; the law disposed without, the law infused from above; according to the reckoning of the *quinary:* the morning, the third hour, the sixth, the ninth, the eleventh[^p403-2], which are the *five callings* up to the end of the world. — And according to this the *six ages* are distinguished; but the *seventh,* according to all, runs together with the sixth. — After the new testament there will be no other, nor can any sacrament of the new law be taken away, because that is *an everlasting testament*[^p403-3]. These times mutually succeed one another, and there is much correspondence among them, and they are like the sprouting of seed from seed, as from the seed the tree, and from the tree the seed.

3. Now the times are assigned, in so far as they mutually *correspond,* first according to the reckoning of unity, as one time of the new testament is compared to one time of the old testament according to the correspondence of *letter* and *spirit*[^p403-4], of *promise* and *discharge,* of *figure* and *truth,* of the *earthly promise* and the *heavenly,* of *fear* and *love.*

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4. Likewise, of two times to two: in the old testament the time *before the Law* and the time *under the Law;* but in the new the time of the *calling of the gentiles* and the time of the *calling of the Jews,* which will be at the end. And this was signified in the two sons of Judah, namely Zara and Phares[^p404-1]. For Zara first *put forth his hand, and the midwife bound a scarlet thread upon it,* and afterwards he drew back his hand, and Phares came out, who *divided the partition.* The Jews *first* believed, but at once drew back their hand in the primitive Church; but after the fulness of the gentiles has come in, then Zara will come forth, and the people of the Jews will be converted.

5. Likewise, of three times to three, as of the Synagogue *begun, advanced* and *brought to its term;* and in the Church the time of the Church *begun, spread wide* and *consummated.* Whence in the Canticle[^p404-2] three *wonderings* are made: *Who is she* and so on, in praise of the Church; and on the contrary three *lamentings* in the Lamentations; whence it is not without cause that the alphabet is so often repeated.

6. Likewise, of four to four, as appeared above in the preceding collation[^p404-3]. — Likewise, of the five fingers to five: the *founding* of the natures, the *inspiration* of the Patriarchs, the *institution* of the legal observances, the *illumination* of the prophetic ones and the *restoration* of the ruins; in the new testament: the *giving* of the charisms, the *calling* of the gentiles, the *institution* of the Churches, the *multiplying* of the religious orders, the *restitution* of all things fallen. Of which it is said that Elias, when he shall come, *shall restore all things*[^p404-4].

7. There follows the comparison of the *senary,* with unity added. And thus is taken the measure of him who had a reed of six cubits and a palm for measuring the temple[^p404-5]. — The septenary, according to Gregory, is the number of universality; it is in the greater world and in the lesser and in God. — For this *sensible* world consists of *four elements* receptive of the heavenly influences and of *three spheres* that are influential and motive. — The *lesser* world consists of four elements, four humours, four complexions, four qualities and three vital perfecting powers, namely the vegetative, the sensitive and the rational; whence those things which are in the sensible world are gathered together in the lesser world in a certain purity. — Whence according to some, and not unreasonably, it has been said that the *starry* sphere disposes to the reception of the *vegetative* soul, the *crystalline* sphere to the reception of the *sensitive,* the *empyrean* sphere to the reception of the *rational.* And according to Hugh[^p404-6] the *quaternary* answers to the body, the *ternary* answers to the spirit.

8. But the septenary has a great mystery. Now every proportion and proportionality is according to the reckoning of the ternary and of the quaternary: because it is necessary, where there is proportionality, that it be in four terms either according to the thing, or according to the reckoning. Whence Augustine in the first book of the *Music*[^p404-7] shows that proportion rises up as far as four, which is generated from the parts of the quaternary.

9. But this septenary, whether in the sensible world or in the lesser world, has its rise from the archetypal world, where the causal reasons are according to the reckoning of the septenary. For *God* has the character of a threefold cause: *originating, exemplifying, terminating,* nor can it be in more ways; whence the Apostle[^p404-8]: *Of him and by him and in him are all things.* — But the *reckoning of causing* is according to four, namely the height of *power,* the depth of *wisdom,* the breadth of *benevolence,* the length of *eternity; that you may be able,* says the Apostle[^p404-9], *to comprehend with all the saints what is the length and the breadth and the height and the depth. Power* creates, *wisdom* governs, *benevolence* brings to perfection, *eternity* preserves.

10. This number of universality is full of mystery in the *world,* in *man,* in *God.* According to this number God makes this world run its course, and Scrip-

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ture, which unfolds the course of the world; and according to this number it had to be handed down and unfolded. Scripture therefore describes according to the *original, figural, gracious* or salvation-bearing times.

11. The *original* times consist in the first seven days; the *figural,* from the beginning of the world up to Christ, where the new time begins, although Solomon[^p405-1] says: *Nothing new under the sun* — this is true according to nature, but this is above nature — and afterwards are the *gracious* times. — Moses began from the *original* times[^p405-2], and he had to do so, because Scripture first had to bring forth *seeds* like the earth sprouting, and afterwards the *trees of the figures,* and then the *fruit.* The seven days are therefore set down as the *original times.* The first day, of *light formed;* the second day, of *the water divided;* the third day, of *the earth made fruitful;* the fourth, of *the starry light;* the fifth, of *moving life;* the sixth, of *the human form;* the seventh, of *the first rest.*

12. And there are seven *figural times:* the time of *nature founded, of fault to be purged, of the elect people, of the Law established, of royal glory, of the prophetic voice, of the middle rest.*

13. In the new testament likewise there are seven times: the time of *grace conferred, of baptism in blood, of the catholic rule, of the law of justice, of the exalted chair, of clear doctrine, of the last peace.*

14. Take now the correspondence. The formation of *light* is the seed-bed of the formation of *nature,* and the formation of *nature,* of the *conferring of grace.* — The time of *the water divided,* the time of *the purging of fault,* the time of *baptism in blood;* because, just as the water is divided from the waters, so the purging was made in the ark and bears the form of baptism, according to blessed Peter[^p405-3], both of the baptism of blood and of the river and of the breath. — The day of *the earth made fruitful,* the time of *the elect people,* the time of *the catholic rule.* The earth sprouted, *Abraham* begot Isaac, and *Isaac* Jacob[^p405-4] and so on; and the Church established the *rule of faith,* according to which the faithful succeed the faithful.

15. The day of *the starry light,* the time of *the Law established,* the time of *the rule of justice.* For *light* was distinguished through the *sun,* the *moon* and the *stars; the Law* according to the *rite of worship,* the *censure of judging,* the *form of living,* or according to the *moral, judicial* and *ceremonial* precepts; so in the Church the *canons,* and then the *laws* brought together into one body by Justinian; those which at first were the pagans' were made the Christians', and the *monastic rules,* as that of blessed Benedict. The *canons* answer to the ceremonial precepts, the *political* to the judicial, the *monastic* to the moral. — The day of *moving life,* the time of *royal glory,* the time of *the exalted chair,* namely properly of the Roman chair. For just as one part of *moving life* was of *creeping things,* another of *flying things;* so in the Church one part is of *kings* and of *Pontiffs,* another of *subjects.*

16. The day of *the human form,* the time of *the prophetic voice,* the time of *clear doctrine,* in which there should be a prophetic life. And it was necessary that in this time there should come one order, namely a prophetic habit, like to the order of Jesus Christ, whose head should be the *Angel, ascending from the rising of the sun, having the sign of the living God*[^p405-5], and conformed to Christ. — And he said that it had already come. — The day of the *rest* of the sabbath, the time of *the middle rest,* the time of *the last rest.* The time of *the middle rest* was when the Prophets wrote nothing. In Wisdom[^p405-6]: *While all things were in quiet silence, and the night was in the midst of her course; thy almighty word from heaven, from thy royal throne* and so on. And then was the *silence* of the Prophets, midway between the first rest and the last. It was also *quiet,* because then the whole world was in the greatest peace, whence also for twelve years the temple of peace at Rome was closed before the coming of Christ, since in time of war it was always open and in time of peace closed, whence also its gates were made rusty. Then also the emperor caused the world to be enrolled; and God put this in the heart of a pagan, that the Virgin should go into Bethlehem and there bring forth *in the inn*[^p405-7]. — And he most frequently urged that these things and the like set down in Scripture are not from chance and from fortune, but from the greatest reason and the greatest mystery; but he who does not consider understands nothing. — There was also *night in her course,* because then idolatry was at its height.

17. According to this, therefore, the time of *nature founded* was from Adam up to Noah; the time of *fault to be purged,* from Noah up to Abraham; the time of *the elect people,* from Abraham up to Moses. For God chose Abraham, not Lot; Isaac, not Ismael; Jacob, not Esau; and Judah, of whom Christ was born[^p405-8]. The time of *the Law established,* from Moses up to Samuel, who anointed one reprobate king and another elect[^p405-9]. The time of *royal glory,* from David up to Ezechias, in whose days the transmigration of the ten tribes was made[^p405-10]. The time of *the prophetic voice,* from *Ezechias* strictly speaking, broadly from *Ozias,* who was a leper, up to Zorobabel[^p405-11]. Under Ezechias was done

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that great miracle, that the day had thirty-two hours through the turning back of the sun. The time of *peace and rest,* from Zorobabel up to Christ.

18. In the new testament the time of *grace conferred,* from Christ and the Apostles, taking in the death of John, up to Pope Clement. — The time of *baptism in blood,* from Clement up to Silvester, because under Clement the great persecution began, when the Jews were sold and driven out of Jerusalem, and Clement with his people was sent to Cherson into exile in Greece. And in that middle time from Clement up to Silvester there were ten greatest persecutions. — The time of *the catholic rule,* from Silvester up to Pope Leo the first, under whom the Symbol was given. — The time of *the law of justice,* from Leo up to Gregory the Doctor, in whose days the Justinian laws were established, and the canons and the canonical and monastic rules; in whose days was blessed Benedict, who also prophesied concerning blessed Gregory and blessed his mother while she was with child.

19. The time of *the exalted chair,* from Gregory up to Hadrian, under whom the empire was transferred to the Germans, and the Constantinopolitan empire divided. Charles the great was emperor in the western Church, Pippin the first king of Italy from among the Franks, because, when they could not sustain the assault of foreign nations, they made him king of Italy; and he fought against the king of the Lombards and prevailed[^p406-1]. — The time of *clear doctrine,* from Hadrian. But how long it will last, who can say, or who has said? It is certain that we are in it; certain also that it will last up to the casting down of *the beast that ascends out of the abyss,* when Babylon will be confounded and cast down, and afterwards peace will be given[^p406-2]; yet first it is necessary that tribulation come; and there no term is to be set, because no one knows how long that time of great peace may last, because, *when they shall say: peace and security, then shall sudden destruction come upon them.* — But the seventh time, or that of *rest,* begins from the cry of the Angel, who *swore by him that liveth for ever and ever, that time shall be no longer; but in the days of the voice of the seventh Angel the mystery of God shall be finished*[^p406-3].

20. But John the Apostle comprehended the seven times in the Apocalypse under seven visions, and each of these is sevenfold and rises up to the number of the jubilee[^p406-4]. — These seven times are perhaps enclosed in the Psalter, where there are three fifties.

21. Take now further the correspondence of the *figural* and *salvific* time. — In the time of *nature founded* and salvific there were three things: the *formation of man* from the earth; the second, the *temptation, transgression* and *nakedness;* the third, the *casting out,* and one son slew the other, and therefore all the sons who were born of Cain were evil and all perished[^p406-5]. — In the new testament, after the universal writing and the courses of the times, Christ was formed, like man on the sixth day, who should *rule over the birds of the air and the fishes of the sea*[^p406-6]; as the Psalm says: *What is man, that thou art mindful of him; or the son of man, that thou visitest him? Thou hast made him a little less than the Angels, thou hast crowned him with glory and honour. Thou hast subjected all things under his feet, all sheep and oxen, moreover the beasts also of the fields. The birds of the air and the fishes of the sea* and so on. And that this is to be understood of Christ, the Apostle says: *Thou hast made him a little less than the Angels, thou hast crowned him with glory and honour* and so on; and there follows: *But him who was made a little lower than the Angels, we see Jesus, because of the suffering of death, crowned with glory and honour.* Man founded from virgin earth, which had not yet received blood, signifies Christ born of the Virgin; just as also Eve was formed from the side of Adam[^p406-7], so the Church from the side of Christ. — But since Christ never transgressed, how does the transgression of Adam correspond to him? This must be transferred from the head to the members.

22. It is to be noted that the Church was set in paradise, like the first man, *that he might work*[^p406-8], when *no one said that anything was his own.* For it began in that great perfection which is now observed among religious, because the love of Christ was still fresh; then *a great multitude of the priests obeyed the faith.* This Church, namely the one which began among the Jews, because now three thousand, now five thousand were converted[^p406-9], had the *tree of life,* namely faith, because *my just man liveth by faith;* it had also the *tree of knowledge,* namely the Law, which remained to it for seeing and reading, not for eating; nay rather, *in whatsoever day thou shalt eat of it, thou shalt die the death*[^p406-10]. Whence the *tree of knowledge* you can *see,* not *eat,* because you would destroy whatever Christ did; and it would be necessary that death enter in, because *the letter killeth.* Whence Paul said:

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*I Paul say to you, that if you be circumcised, Christ shall profit you nothing.*

23. Now those doctors are signified through Adam making fruitful, who, leaning over the Law as though loving a wife, ate of the *tree of knowledge,* that they might observe the Law, and consented to the serpent, who was urging that the Law be observed; and thence arose the heresy of the Ebionites[^p407-1], that the Law was to be observed together with the Gospel; and there was so great a zeal for the Law that Peter went into that dissembling; but the grace of God freed him. — And thence there follows the *casting out,* in that God withdrew from them; and they were scattered and were cursed *in their work*[^p407-2] and were devoured as it were by two bears, Titus and Vespasian. And thus Cain, namely the people of the Jews, the slayer of his brother, had the sign.

24. In the time of *fault purged* there were likewise three things: the *building of the ark, the showing of the bow, the division of tongues*[^p407-3]. Noah for a hundred years built the ark, in which Noah with seven souls was saved. Baptism bears the type of it, according to what blessed Peter says, both of the river and of the breath and of the blood. — In the new testament Clement was sheltered in this ark, because a marble temple was prepared for him in the sea by angelic hands, and the others were drowned. Whence it was a great miracle that for so many years the sea was opened, until pirates and robbers carried off his body[^p407-4].

25. The other was the *showing of the bow;* and then God led Noah out and struck a covenant with him. — In the new testament there were ten tribulations, so that Christians could say: *Lord, save us, we perish*[^p407-5]. And then Constantine was led out, and the sign of the cross was shown to him in heaven, in which he was to conquer; and then he struck a covenant that the Roman empire would never persecute Christians. — Then *the empire of Nemrod* was scattered, and *the tower of Babylon,* namely the Romans, to which then all were looking. And Rome in the Scriptures is called *Babylon.* There was also made the *division of tongues,* and the Hebrew tongue remained in the house of Heber, and the confession of Christ remained among the Christian people.

26. In the time of *the elect people* three things were done: the *begetting* of the Patriarchs, the *going down* of the patriarchal seed into Egypt, the *affliction* of the people and its *deliverance.* — In the new testament likewise there was given to the Roman Pontiff the *seed of Doctors* of the highest order in the Greek and Latin tongue, as it were twelve Patriarchs. *The Greeks:* Epiphanius, Basil, Gregory Nazianzen, Gregory of Nyssa, Athanasius, Chrysostom; *the Latins:* Jerome, Augustine, Hilary, Ambrose, Orosius, Gregory. — Afterwards the emperor *went down* to Constantinople, and others after him, and there they obtained all good things. — When Constantine was dead, Constantius arose, *who knew not Joseph*[^p407-6], a most wicked Arian; and after him Valentinian and Julian, a most wicked apostate, and they *afflicted* the people of God through heresies up to the time of Theodosius, who was born in the west, who was most Christian, who cast down and rooted out the Arians and exalted the Church.

27. In the fourth time, namely of *the Law established,* there was the *giving of the Law, the laying low of the enemies, the distribution* and *the vindication of the inheritances.* — In the new testament, namely from Leo up to Gregory, the *canonical, political, monastic law* was given. For Leo ordained the canons partly out of the four Councils, partly himself. — Likewise, the *laying low of the enemies* similarly through Justinian, who overcame the Vandals, the Goths, the Lombards, who had invaded those parts of Italy. — Likewise, the *distribution of the inheritances,* because Gaul, Britain, Germany was converted to the faith in fulness, and the Church was spread wide in the west, although there were still temples of idols in France; but the spreading was in *the land of promise,* not in Egypt, not among the Greeks, but among the Latins.

28. In the fifth time, namely of *royal glory,* there were three things: the *casting down* of the proud king, the *enlarging* of divine worship, the *dividing* of the ten tribes from the two. — In the new testament, in the time of *the exalted chair,* from Gregory up to Hadrian, the patriarch of Constantinople was contending with the Roman and calling himself the catholic, that is the *universal,* patriarch, and he was excommunicated and humbled, and the throne of David exalted, as the Lord had promised to Peter[^p407-7]. Similarly, Gregory, while still a young man and not yet Pontiff, fought with Eutychius, who denied the resurrection, and overcame him in the sight of the people, as David Goliath. —

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Just as David also enlarged the worship, so this man ordained the office; and just as David led the ark with seven choirs, so this man made a procession with seven choirs; and just as David saw the Angel striking over Jerusalem and obtained that it should cease, so this man over Rome, and obtained that it should cease. — And thus it came about that the Greeks, seeing the Roman Church exalted, were divided and fell into the Eutychian heresy, and this in the time of Heraclius, who at first was good and afterwards fell into heresy. After him there was never an emperor in the east. Just as the Assyrians also laid waste the Jews, so the Saracens seized the Church of Antioch, of Jerusalem, of Alexandria, of Constantinople, as far as Sicily. Just as those ten tribes fell away and withdrew from the house of David; so those Churches, because they fell away and withdrew from Peter, to whom it had been said[^p408-1]: *To thee I will give the keys of the kingdom of heaven,* fell among wolves.

29. In the sixth time three things were done: the *splendour of victory, the splendour of doctrine, the splendour of the prophetic life.* — The splendour of *victory* in Sennacherib, who came against Jerusalem, and the Angel of the Lord slew *a hundred and eighty-five thousand*[^p408-2]. And Ezechias was healed against nature, and the sun went backward. — Similarly, in the time of Hadrian through Charles, who miraculously won triumphs as though an Angel sent by the Lord, and the sun, that is the heat of tribulation, went backward, and peace was made for the Church, so that afterwards he set up archbishops, bishops and monasteries. — In this time there was the *clarity of doctrine,* because Charles called clerics and wrote books, as at Saint Denis[^p408-3] the Bible and in many places, and they began to read and to philosophize, and he also spread wide the religious orders. — In this time it behoved a life to come through an order which should have the *prophetic life.* But this time is twofold, whence, just as in the passion of the Lord there was first light, then darkness, afterwards light; so it is necessary that first there be the light of doctrine, and that Josias succeed Ezechias[^p408-4], after which the tribulation of the Jews was made through captivity. For it is necessary that there arise one prince zealous for the Church, who either will be, or has already been — and he added: Would that he had not already been — after whom[^p408-5] comes the darkness of tribulations. In this time similarly Charles exalted the Church, and his successors assailed her: in the time of Henry the fourth there were two Popes, similarly in the time of Frederick the great, two. And it is certain that some one among them wished to destroy the Church; but *the Angel ascending from the rising of the sun cried out to the four Angels: Hurt not the earth nor the sea, till we sign the servants of our God in their foreheads*[^p408-6]. Whence tribulation still remains for the Church. And it was said to the Angel of Philadelphia, who is the sixth: *These things saith the Holy One and the True One, who hath the key of David; who openeth, and no man shutteth; shutteth, and no man openeth. I know thy works, for behold, I have given before thee a door opened.* — And he said that the understanding of Scripture would still be given, or a revelation, or the key of David, to a person or to a multitude; and I rather believe that it will be to a multitude.

30. In the seventh time we know that these things were done: the *rebuilding of the temple, the restoration of the city* and *peace given.* Similarly in the seventh time *to come* there will be the *repairing of divine worship* and the *rebuilding of the city.* Then the prophecy of Ezechiel[^p408-7] will be fulfilled, when the city will come down from heaven, not indeed that one *which is above,* but that one which is below, namely the *militant;* when it will be conformed to the triumphant, according as is possible on the way. Then there will be the building of the city and its restitution, as at the beginning; and then there will be *peace.* But how long that peace will last, God knows.

31. Therefore, since there are seven times both in the old testament and in the new, and each one is threefold, or in each one there are three; the septenary multiplied by the ternary twice makes forty-two; and these are the forty-two mansions by which one comes to the land of promise[^p408-8]. — And thus it is plain how Scripture describes the successions of the times; and they are not from chance and fortune, but there is a wondrous light in them and many spiritual understandings.

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la: Gen. 1, 12. Pro *lignumque pomiferum* [v. 11.] *et habens fructum unumquodque* Vulgata *lignumque faciens fructum et habens unumquodque sementem.* — In seqq. datur summa collat. 13. 14. et 15.

en: Gen. 1:12. For *and the tree that beareth fruit* [v. 11.] *having seed each one* the Vulgate has *and the tree that beareth fruit, having seed each one according to its kind.* — In what follows, a summary of collations 13, 14 and 15 is given.

la: Respicitur Matth. 20, 1. seqq.; cfr. collat. 15. n. 19.

en: Matthew 20:1 ff. is looked to; compare collation 15, n. 19.

la: Hebr. 13, 20, ubi dicit, quod Deus « eduxit de mortuis pastorem magnum ovium in sanguine testamenti aeterni Dominum nostrum Iesum Christum ».

en: Hebrews 13:20, where he says that God "brought again from the dead the great pastor of the sheep, in the blood of the everlasting testament, our Lord Jesus Christ."

en: Compare Romans 2:29; 7:6 and II Corinthians 3:6 ff.

la: Gen. 38, 27. seqq. — Eph. 2, 14. de Christo dicitur: Ipse enim est pax nostra, qui fecit utraque unum, et medium parietem maceriae solvens etc.

en: Gen. 38:27 ff. — In Ephesians 2:14 it is said of Christ: For he is our peace, who hath made both one, and breaking down the middle wall of partition, and so on.

la: Cfr. supra collat. 15. n. 26. — Tres deplorationes insinuantur in Thren. seu Lamentat. c. 1, 1: Quomodo sedet sola civitas etc.; 2, 1: Quomodo obtexit caligine in furore suo Dominus filiam Sion etc.; 4, 1: Quomodo obscuratum est aurum etc. Secundum Hieron., Epist. 30. (alias 155.) n. 3. seqq., Lamentationes continent (in quatuor capp.) *quatuor alphabeta;* ibique nomina Hebraici alphabeti (aleph, beth etc.) exponit. Paschas. Radbert. in Praefatione suae Expositionis in Lamentat. ex his quatuor alphabetis deducit, quod nos, « qui quatuor consistimus existentiis [i. e. elementis: igne, aqua, aëre et terra], sub quatuor recte plangamur litterarum alphabetis », et quod Ieremias « praesentis saeculi delicta quadrato lugeat alphabeto et ad lamenta omnia invitet ». Subinde addit: Neque igitur est credendum, quod tot litterae [a quibus in Hebraica lingua unusquisque versus incipitur] vacent a mysterio, cum nec unus apex iotae praetermittendus sit in Lege [cfr. Matth. 5, 18.]. Unde quod singulae litteris [sic] interpretentur, intelligentia singulis sententiis est reddenda. Nam aleph *doctrina* interpretatur etc. Cfr. etiam Raban., XVIII. Exposit. super Ierem.

en: Compare above, collation 15, n. 26. — The three lamentings are intimated in Threni or Lamentations c. 1, 1: How doth the city sit solitary, and so on; 2, 1: How hath the Lord covered with obscurity the daughter of Sion in his wrath, and so on; 4, 1: How is the gold become dim, and so on. According to Jerome, Epistle 30 (alias 155) n. 3 ff., the Lamentations contain (in four chapters) *four alphabets;* and there he expounds the names of the Hebrew alphabet (aleph, beth, and so on). Paschasius Radbertus, in the Preface of his Exposition on Lamentations, deduces from these four alphabets that we, "who consist of four existences [i. e. of the elements: fire, water, air and earth], are rightly lamented under the four alphabets of letters," and that Jeremiah "mourns the sins of the present age in a fourfold alphabet and invites all men to lamentation." He then adds: Neither therefore is it to be believed that so many letters [with which in the Hebrew tongue each several verse begins] are empty of mystery, since not one tittle of an iota is to be passed over in the Law [compare Matt. 5:18.]. Whence, since the single letters are interpreted [sic], an understanding is to be rendered to the several sentences. For aleph is interpreted *doctrine,* and so on. Compare also Rabanus, XVIII. Exposition on Jeremiah.

la: Num. 27. Ibid. n. 28. de seq. comparatione.

en: N. 27. Ibid., n. 28, on the following comparison.

la: Matth. 17, 11. Cfr. supra pag. 402, nota 6.

en: Matthew 17:11. Compare above, p. 402, note 6.

la: Ezech. 40, 3. seqq., mensuratione civitatis praemissa, c. 41. agit de mensuratione templi. — Gregor., XXXV. Moral. c. 8. n. 16: In Scriptura tamen sacra septenario numero aliquando secura requies aeternitatis, aliquando universitas praesentis huius temporis, aliquando autem sanctae Ecclesiae universitas designatur. Cfr. II. Homil. in Evang. homil. 33. n. 1: Quia enim septem diebus omne tempus comprehenditur, recte septenario numero universitas figuratur.

en: Ezechiel 40:3 ff.; the measuring of the city having been set first, in c. 41 he treats of the measuring of the temple. — Gregory, XXXV. Morals c. 8 n. 16: In sacred Scripture, however, by the number seven there is designated sometimes the secure rest of eternity, sometimes the whole extent of this present time, sometimes the whole extent of the holy Church. Compare II. Homilies on the Gospels, homily 33 n. 1: For since all time is comprehended in seven days, the whole extent is rightly figured by the number seven.

la: Libr. II. Erudit. didascal. c. 5: Ternarius quoque propter indissolubile mediae unitatis vinculum congrue ad animam refertur, sicut quaternarius, quia duo media habet, ideoque dissolubilis est, et proprie ad corpus pertinet. — De praecedentibus cfr. supra Breviloq. p. II. c. 3. et 4.

en: Book II of the *Didascalicon* c. 5: The ternary also, because of the indissoluble bond of the middle unity, is fittingly referred to the soul, just as the quaternary, because it has two middles and is therefore dissoluble, belongs properly to the body. — On the preceding matters compare above, Breviloquium p. II c. 3 and 4.

la: Cap. 12. n. 23. seqq. Codd. allegant VI, in quo tamen pauca occurrunt; cfr. VI. c. 17. n. 57. Pro *usque ad quatuor* BDE *usque ad undecim;* August., loc. cit., solvens quaestionem: cur ab uno ad *decem* progressus, et inde ad unum reditus in numerando fiat, ostendit, quod ab uno usque ad *quaternarium* tantum fit moderata progressio sive proportio; unum autem, duo, tria et quatuor simul iuncta reddunt *decem.* Cfr. tom. IV. pag. 29, nota 9.

en: Chapter 12, n. 23 ff. The codices allege book VI, in which, however, little of the sort occurs; compare VI c. 17 n. 57. For *as far as four* BDE have *as far as eleven;* Augustine, in the place cited, in solving the question why in counting there is a progress from one to *ten,* and thence a return to one, shows that only from one up to the *quaternary* is there a moderate progression or proportion; but one, two, three and four joined together yield *ten.* Compare vol. IV, p. 29, note 9.

en: Romans 11:36.

en: Ephesians 3:18.

en: Ecclesiastes 1:10.

la: Gen. 1, 1. seqq. Cfr. supra Breviloq. p. II. c. 2.

en: Gen. 1:1 ff. Compare above, Breviloquium p. II c. 2.

la: Epist. I. 3, 20. seq. Cfr. infra n. 24.

en: First Epistle 3:20 f. Compare below, n. 24.

la: Matth. 1, 2. seqq.

en: Matthew 1:2 ff.

la: Apoc. 7, 2: Et vidi alterum Angelum ascendentem ab ortu solis, habentem etc. — Mox ad verba *Et dixit* secunda manus in cod. A adiecit: *frater Bonaventura* [cfr. supra pag. 356, nota 3.], *et forte intendebat de ordine S. Francisci.* Cfr. tamen infra n. 19. 29.

en: Apocalypse 7:2: And I saw another Angel ascending from the rising of the sun, having, and so on. — Presently, at the words *And he said,* a second hand in codex A added: *brother Bonaventure* [compare above, p. 356, note 3.], *and perhaps he meant the order of St. Francis.* Compare, however, below, nn. 19 and 29.

en: Chapter 18:14 f.

la: Luc. 2, 7. — Cfr. Iornand., I. de Regnor. et tempor. success.; Paul. Winfrid. diacon., VII. Histor. miscell., ubi de tempore Caesaris Augusti. — Per verbum *inculcabat* intelligitur S. Bonaventura; cfr. supra pag. 356, nota 3.

en: Luke 2:7. — Compare Jordanes, I. On the succession of kingdoms and times; Paul Winfrid the deacon, VII. Miscellaneous history, where he treats of the time of Caesar Augustus. — By the word *he urged* St. Bonaventure is meant; compare above, p. 356, note 3.

la: Vide I. Reg. 10, 1. seqq. et 16, 1. seqq. — Superius post *Samuelem* ADE addunt: *quia in illo tempore de Lege et consequentibus;* BC habent: *quando Legem statuit Deus, quam iudices usque ad reges ubique servari fecerunt. Tempus.*

en: See I Kings 10:1 ff. and 16:1 ff. — Above, after *Samuel,* ADE add: *because in that time concerning the Law and what follows;* BC have: *when God established the Law, which the judges up to the kings caused to be everywhere observed. The time.*

la: Cfr. IV. Reg. 18, 10. seqq.

en: Compare IV Kings 18:10 ff.

la: Vide II. Paral. 26, 19. seqq. et Zach. 4, 6. seqq. — De seq. propositione cfr. Isai. 38, 8. et IV. Reg. 20, 9. seqq.

en: See II Paralipomenon 26:19 ff. and Zacharias 4:6 ff. — On the following statement compare Isaias 38:8 and IV Kings 20:9 ff.

la: Hug. a S. Vict., X. Excerpt. prior. c. 6. refert, quod Carolus, annuens votis Hadriani Papae, venit in Italiam, regem Longobardorum Desiderium cepit et in exsilium misit ac subactae Italiae filium suum Pipinum regem constituit.

en: Hugh of St. Victor, X. Earlier Excerpts c. 6, relates that Charles, assenting to the wishes of Pope Hadrian, came into Italy, took Desiderius the king of the Lombards and sent him into exile, and set up his own son Pippin as king of subdued Italy.

la: Cfr. Apoc. 17. et 18. — Subinde respicitur Matth. 24, 21: Erit enim tunc tribulatio magna etc., et allegatur I. Thess. 5, 3.

en: Compare Apocalypse 17 and 18. — Presently Matthew 24:21 is looked to: For then shall be great tribulation, and so on; and I Thessalonians 5:3 is alleged.

la: Apoc. 10, 6. et 7. Vulgata plura interiicit.

en: Apocalypse 10:6 and 7. The Vulgate inserts several things between.

la: Levit. 25, 8. seqq.: Numerabis quoque tibi septem hebdomadas annorum, id est septies septem, quae simul faciunt annos quadraginta novem, et clanges buccina mense septimo... sanctificabisque annum quinquagesimum... ipse est enim iubilaeus.

en: Leviticus 25:8 ff.: Thou shalt also number to thee seven weeks of years, that is, seven times seven, which together make forty-nine years, and thou shalt sound the trumpet in the seventh month... and thou shalt sanctify the fiftieth year... for it is the jubilee.

la: Cfr. Gen. 4, 8. seqq. Vide Hieron., Epist. 36. (alias 125.) n. 4. seqq., et August., XV. de Civ. Dei, c. 17.

en: Compare Gen. 4:8 ff. See Jerome, Epistle 36 (alias 125) n. 4 ff., and Augustine, XV. On the City of God, c. 17.

la: Gen. 1, 26. — Seq. locus est Ps. 8, 5. seqq.; tertius Hebr. 2, 7-9.

en: Gen. 1:26. — The following passage is Psalm 8:5 ff.; the third, Hebrews 2:7-9.

la: Gen. 2, 21. seqq. Cfr. II. Sent. d. 18. a. 1. q. 1, ubi etiam de ipsius significatione, scilicet Ecclesiae de latere Christi. — Simile de translatione a capite ad membra habetur supra collat. 14. n. 23. 24.

en: Gen. 2:21 ff. Compare II Sentences d. 18 a. 1 q. 1, where there is also treatment of its signification, namely of the Church from the side of Christ. — The like concerning the transfer from the head to the members is had above, collation 14, nn. 23 and 24.

la: Gen. 2, 15. — Seq. locus est Act. 4, 32, tertius ibid. 6, 7.

en: Gen. 2:15. — The following passage is Acts 4:32; the third, ibid. 6:7.

la: Act. 2, 41: Et appositae sunt in die illa animae circiter tria millia; 4, 4: Et factus est numerus virorum quinque millia. — Subinde respicitur Gen. 2, 9: « Lignum etiam vitae in medio paradisi lignumque scientiae boni et mali »; et allegatur II. Cor. 3, 6. ac Hebr. 10, 38. Cfr. supra pag. 378, nota 4.

en: Acts 2:41: And there were added in that day about three thousand souls; 4:4: And the number of the men was five thousand. — Presently Gen. 2:9 is looked to: "The tree of life also in the midst of paradise, and the tree of the knowledge of good and evil"; and II Corinthians 3:6 and Hebrews 10:38 are alleged. Compare above, p. 378, note 4.

la: Gen. 2, 17. — Seq. locus est II. Cor. 3, 6; tertius Gal. 5, 2.

en: Gen. 2:17. — The following passage is II Corinthians 3:6; the third, Galatians 5:2.

la: De qua vide Iren., I. contra Haereses, c. 26. n. 2: Et circumciduntur ac perseverant in his consuetudinibus, quae sunt secundum Legem etc. — Subinde respicitur Gal. 2, 11. seq. (de Petro); cfr. IV. Sent. d. 3. p. II. a. 3. q. 2.

en: On which see Irenaeus, I. Against Heresies, c. 26 n. 2: And they are circumcised and persevere in those customs which are according to the Law, and so on. — Presently Galatians 2:11 f. is looked to (concerning Peter); compare IV Sentences d. 3 p. II a. 3 q. 2.

la: Respicitur Gen. 3, 17: Maledicta terra in opere tuo. Libr. IV. Reg. 2, 24: Egressique sunt duo ursi de saltu et laceraverunt etc.

en: Gen. 3:17 is looked to: Cursed is the earth in thy work. Book IV Kings 2:24: And there came forth two bears out of the forest and tore them, and so on.

la: Gen. 6, 14. seqq; 9, 12. seqq. et 11, 7. seqq. — I. Petr. 3, 20. seq.: In diebus Noe, cum fabricaretur arca, in qua pauci, id est octo, animae salvae factae sunt per aquam; quod et vos nunc similis formae salvos facit baptisma.

en: Gen. 6:14 ff.; 9:12 ff. and 11:7 ff. — I Peter 3:20 f.: In the days of Noe, when the ark was building, wherein a few, that is, eight souls, were saved by water; whereunto baptism, being of the like form, now saveth you also.

la: Cfr. Acta martyrii S. Clement.; Metaphrast., in Vita S. Clement. n. 6; Nicephor., III. Histor. eccles. c. 18.

en: Compare the Acts of the martyrdom of St. Clement; Metaphrastes, in the Life of St. Clement n. 6; Nicephorus, III. Ecclesiastical history c. 18.

la: Matth. 8, 25. — Inferius respicitur Gen. 10, 8. seqq. (de Nemrod) et 11, 4. seqq. (de turre Babel et divisione linguarum). Ibid. v. 14. seqq. de Heber. Cfr. August., XVIII. de Civ. Dei, c. 2. n. 2, ubi dicitur « Babylonia, quasi prima Roma »; et XVI. c. 11. n. 1: Non defuit [apud Babylon in divisione linguarum] domus Heber, ubi ea quae antea fuit omnium lingua remaneret... Quia ergo in eius familia remansit haec lingua... ideo deinceps *Hebraea* est nuncupata. Cfr. ibid. XVIII. c. 39.

en: Matthew 8:25. — Below, Gen. 10:8 ff. is looked to (concerning Nemrod) and 11:4 ff. (concerning the tower of Babel and the division of tongues). Ibid. v. 14 ff., concerning Heber. Compare Augustine, XVIII. On the City of God, c. 2 n. 2, where it is said "Babylonia, as it were a first Rome"; and XVI c. 11 n. 1: There was not wanting [at Babylon, in the division of tongues] the house of Heber, where that tongue which was formerly the tongue of all might remain... Since therefore this tongue remained in his family... therefore thereafter it was called *Hebrew.* Compare ibid. XVIII c. 39.

la: Exod. 1, 8: Surrexit interea rex novus super Aegyptum, qui ignorabat Ioseph [quo figuratur Christus; cfr. supra collat. 11. n. 21.]. — De Theodosio cfr. Socrat., IX. Histor. tripart. c. 7, et Nicephor., XII. Histor. eccles. c. 9. et 15.

en: Exodus 1:8: In the meantime there arose a new king over Egypt, that knew not Joseph [by whom Christ is figured; compare above, collation 11, n. 21.]. — On Theodosius compare Socrates, IX. Tripartite history c. 7, and Nicephorus, XII. Ecclesiastical history c. 9 and 15.

la: Matth. 16, 18. — De pugna Gregorii cum Eutychio vide ipsius XIV. Moral. c. 56. n. 72. seqq. Libr. II. Reg. 6, 12: Et adduxit [David] arcam Dei... et erant cum David septem chori etc.; ibid. 24, 16. seq. de Angelo percutiente Ierusalem. — Paulus Winfridus diaconus in Vita Gregorii n. 11. narrat, Gregorium tempore pestis *litaniam septiformem* instituisse ad placandum Deum. Idem Paulus, III. de Gestis Longobard. c. 24. ait: *Septiformis* autem *litania* ideo dicta est, quia omnis urbis populus a beato Gregorio in septem partes deprecaturus Dominum est divisus. In primo namque choro fuit omnis clerus, in secundo omnes abbates cum monachis suis, in tertio omnes abbatissae cum congregationibus suis, in quarto omnes infantes, in quinto omnes laici, in sexto universae viduae, in septimo omnes mulieres coniugatae. Cfr. Gregor. Tur., X. Histor. c. 1; Ioan. Diacon., I. S. Gregor. Magni vita, n. 42. et I. S. Gregorii Magni vita ex eius scriptis adornata, n. 6.

en: Matthew 16:18. — On Gregory's fight with Eutychius see his own XIV. Morals c. 56 n. 72 ff. Book II Kings 6:12: And [David] brought the ark of God... and there were with David seven choirs, and so on; ibid. 24:16 f., concerning the Angel striking Jerusalem. — Paul Winfrid the deacon, in the Life of Gregory n. 11, relates that Gregory in the time of the plague instituted the *sevenfold litany* to appease God. The same Paul, III. On the deeds of the Lombards c. 24, says: The *litany* is called *sevenfold* for this reason, that the whole people of the city was divided by blessed Gregory into seven parts to beseech the Lord. For in the first choir was all the clergy, in the second all the abbots with their monks, in the third all the abbesses with their congregations, in the fourth all the infants, in the fifth all the laity, in the sixth all the widows, in the seventh all the married women. Compare Gregory of Tours, X. History c. 1; John the Deacon, I. Life of St. Gregory the Great, n. 42, and I. Life of St. Gregory the Great compiled from his own writings, n. 6.

en: Matthew 16:19.

la: Libr. IV. Reg. 19, 35; ibid. 20, 1. seqq. de Ezechia.

en: Book IV Kings 19:35; ibid. 20:1 ff., concerning Ezechias.

la: Scilicet in monasterio S. Dionysii Parisiis.

en: Namely in the monastery of St. Denis at Paris.

la: Cfr. IV. Reg. 22. et 23; II. Paralip. 34. et 35. — Verba subinde et aliquanto inferius posita *Et addidit* ac *Et dixit* referuntur ad S. Bonav.; cfr. supra pag. 356, nota 3.

en: Compare IV Kings 22 and 23; II Paralipomenon 34 and 35. — The words set down presently and somewhat lower down, *And he added* and *And he said,* refer to St. Bonaventure; compare above, p. 356, note 3.

la: Ita E a secunda manu, B (E primitus) *postquam sit,* Vat. *priusquam sit.*

en: So E by a second hand; B (and E at first) *after which it be,* the Vatican codex *before which it be.*

la: Apoc. 7, 2. seq. A Vulgata plura interseruntur. — Seq. locus est ibid. 3, 7. seq. et 1, 11. Ecclesia Philadelphiae *sexto* loco ponitur.

en: Apocalypse 7:2 f. Several things are inserted from the Vulgate. — The following passage is ibid. 3:7 f. and 1:11. The Church of Philadelphia is placed in the *sixth* place.

la: Cap. 40. seqq., ubi de reaedificatione civitatis, templi etc. — Apoc. 21; 2: Et ego Ioannes vidi sanctam civitatem Ierusalem novam, descedentem de caelo etc. Gal. 4; 26: Illa autem, quae sursum est Ierusalem, libera est etc.

en: Chapter 40 ff., where he treats of the rebuilding of the city, of the temple, and so on. — Apocalypse 21:2: And I John saw the holy city, the new Jerusalem, coming down out of heaven, and so on. Galatians 4:26: But that Jerusalem which is above is free, and so on.

la: Vide Num. 33, 1. seqq.

en: See Numbers 33:1 ff. ---

translators_notes:
**Provenance.** Printed pp. 403–408 (PDF 479–484), raw L68517–L69432. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer bands
at 2.2×. Plate scouting banked ahead of writing at `manual-review/hex-c16-plate-scouting.md`.

**★★ SPAN — FIXED POSITIVELY AT BOTH ENDS, AND THE PRE-RUN'S SCREEN WAS AGAIN A MAP OF INK, NOT OF
OWNERSHIP.** `COLLATIO XVI.` prints at the **head of p. 403**, and `COLLATIO XVII.` — *De tertia
visione tractatio quinta, quae agit de theoriis Scripturae significatis per fructus…* — prints at
the **head of p. 409**, both read on the full-measure band. The printed span is therefore
**pp. 403–408**, and Collatio XVI holds nothing on p. 409. ⚠ The `--skew` table carried into this
session described p. 409's rows .51–.68 as "XVI's own region"; those rows are **Collatio XVII's
body**. This is the second consecutive chunk in which a slice map was read as an ownership map, and
the remedy is the same one c15 paid for: **read the header on the band before believing any span
you were handed.**

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

**★★ THE SUMMARIUM RUNS EXACTLY LEVEL WITH THE BODY — THE SECOND CONSECUTIVE NEGATIVE.** It sits
wholly on p. 403, at full measure above the two-column body, carries no anchor, and its last entry
is *Epilogus, 31.* The body has **31 numbered ¶¶, 1..31, no gaps, identical in both languages**, and
¶ 31 closes on p. 408's right column at *…multae intelligentiae spirituales.* ⚠ **The body was still
counted, on the bands.** c6 ran three short and c14 one short; c15 and now c16 run level. The rule
is unchanged either way: **the Summarium is a finding aid, never a count.** Its interior references
run 1..31 without overlap.

**Hand-off picked up.** **None** — c15 forwarded nothing, and the band bears that out: p. 403 opens
a fresh footer register whose n. 1 is anchored in this chunk's ¶ 1. ⚠ Checked rather than assumed;
a hand-off of *none* is still a claim.

**★★ HAND-OFF FORWARDED — ONE, AND IT IS A PAGE-CROSSING RUNOVER OUT OF THIS CHUNK'S LAST LEAF INTO
ITS OWN INTERIOR, NOT INTO COLLATIO XVII.** p. 407 n. 7 breaks off at *…Paulus Winfridus diaconus in
Vita Gregorii n. 11. narrat,* and resumes as the **unnumbered opening of p. 408's LEFT block**
(*Gregorium tempore pestis litaniam septiformem instituisse ad placandum Deum…*). It is transcribed
whole under the label `p407-7`, and p. 408's left block is therefore correctly numbered from **n. 1**.
**Collatio XVII is forwarded nothing**: p. 408 n. 8 closes on the leaf, and p. 409 opens its own
register.

**Per-page register (49 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 403 | nn. 1–4 | nn. 1–2 L, nn. 3–4 R | n. 1 L, nn. 2–4 R | left block **overruns by one** |
| 404 | nn. 1–9 | nn. 1–3 L, nn. 4–9 R | nn. 1–5 L, nn. 6–9 R | left block **underruns by two** |
| 405 | nn. 1–11 | nn. 1–7 L, runover + 8–11 R | nn. 1–4 L, nn. 5–11 R | left block **overruns by three** |
| 406 | nn. 1–10 | nn. 1–5 L, nn. 6–10 R | nn. 1–3 L, nn. 4–10 R | left block **overruns by two** |
| 407 | nn. 1–7 | nn. 1–5 L, runover + 6–7 R | nn. 1–5 L, nn. 6–7 R | they **coincide** |
| 408 | nn. 1–8 | runover + nn. 1–3 L, nn. 4–8 R | nn. 1–4 L, nn. 5–8 R | left block **underruns by one** |

**Runovers — two gutter-crossing, one page-crossing.** p. 405 n. 7 (*…VII. Histor. miscell., ubi
de-* | *tempore Caesaris Augusti…*) and p. 407 n. 5 (*…de turre Babel et divisione lin-* |
*guarum). Ibid. v. 14. seqq. de Heber…*) cross the gutter; p. 407 n. 7 crosses the page. Three of
this chunk's six right-hand blocks therefore open **numbered** (403, 406, 408) and two open
**unnumbered** (405, 407); p. 408's **left** block opens unnumbered, which is the rarer shape and
the tell of the page-crossing runover.

★ **A SECOND-COLUMN HABIT INSIDE A FOOTER BLOCK, worth recording because it can be mistaken for a
dropped entry.** On p. 405 the short n. 6 (*Cap. 18, 14. seq.*) is set **flush right on the last
line of n. 5**, not on a line of its own. Read the block by numeral, not by line.

⚠ **Recording the negatives.** All five interior page-foot joints were checked at the band and are
**clean**, each reading continuously into the next leaf: 403/404 ¶ 3 closes, ¶ 4 opens ·
404/405 *…mundum istum et Scriptu-* → *ram, quae explicat decursum mundi* (mid-word) ·
405/406 *…Sub Ezechia factum* → *est illud magnum miraculum* · 406/407 *…Unde Paulus dixit:* →
*Ego Paulus dico vobis* · 407/408 ¶ 28 *…ut David Goliam. —* → *Sicut etiam David ampliavit
cultum.* None of these is a body runover of the mid-word class except 404/405, which is.

**Gutters — every one measured directly, none adopted from the pre-run screen.**

| page | region | band | value |
|---|---|---|---|
| 403 | XVI's two-column body, rows .51–.90 | 1135–1194 (60 px), rule 1160–1168 | **1164** |
| 404 | body .20–.90 | 1350–1411 (62 px), rule 1378–1383 | **1380** |
| 405 | body .20–.90 | 1153–1212 (60 px), rule 1179–1183 | **1182** |
| 406 | body .20–.90 | 1335–1391 (57 px), rule 1359–1369 | **1363** |
| 407 | body .20–.90 | 1162–1220 (59 px), rule 1189–1196 | **1191** |
| 408 | body .20–.58 **and** .20–.90, independently | 1332–1393 (62 px), rule 1362–1365 | **1363** |

★ **This is the soundest stretch of six leaves in the work so far**: every spread is ≤ 6 px across
twenty-two windows, every zero-ink run is 57–62 px, and the printed centre rule shows as a clean
4–11 px island inside the band on all six. **No leaf here is skewed, and none needed the
window-forking remedy.** p. 403 is the only leaf whose default window would have failed, and only
because its upper third is full-measure heading, subtitle and Summarium — the ordinary
work-opening case the frozen rule already names.

★ **p. 408 was profiled twice on purpose.** Its `--skew` screen had reported a stacked leaf, which
in this stretch usually means the body/footer gap. Profiling the body alone (.20–.58) and the whole
leaf (.20–.90) returns **1363 both times, to the pixel**. The stack is the footer register, not a
second column geometry.

**Digits settled at the band, against the raw.** The serif-`1` reads as `4` throughout this
volume's plates and the raw inherits the confusion in both directions; every numeral below was taken
from the band and checked against sense. p. 404 n. 2's *Matth. **5, 18*** (the jot-and-tittle verse;
the plate's glyph is the same serif form that has read as `48` since Breviloquium c1) · p. 404 n. 2's
*Hieron., Epist. **30.** (alias **155.**)* · p. 405 n. 9's *I. Reg. **10**, 1. seqq. et **16**, 1.
seqq.* · p. 406 n. 9's *Act. **2, 41*** and *4, 4* · p. 407 n. 5's *Gen. **11**, 4. seqq.* and
*ibid. v. **14.** seqq.* · p. 408 n. 2's *IV. Reg. **19, 35***.
★ **One divergence from the raw that the band decides against it:** p. 404 n. 7's cross-reference to
Augustine reads ***VI. c. 17. n. 57*** on the plate, where the raw has `n. 37`. The band is the
authority in Vol V and the reading is also the one Augustine's *De musica* VI supports.
⚠ **And one place where the raw's two spellings of the same cross-reference disagree:** the
*pag. 356, nota 3* pointer occurs three times (p. 405 nn. 5 and 7, p. 408 n. 4) and the raw renders
it `356` twice and `336` once. **All three read 356 on the band.**

**★ TWO PRINTED IRREGULARITIES RENDERED AS PRINTED, NOT REPAIRED.** (a) p. 408 n. 7 sets its two
scriptural references with **semicolons where the register everywhere else uses commas** —
*Apoc. 21; 2* and *Gal. 4; 26.* (b) The same note prints ***descedentem*** for *descendentem* in the
quotation from Apoc. 21:2. Both are Quaracchi's, both are legible beyond doubt at 2.2×, and both are
left standing on the discipline that governs this corpus: **render what is printed.** Neither is
flagged `[?]`, because neither is a *gap* — nothing is missing and nothing had to be supplied; the
`[?]` class is for Quaracchi's type breaking off, as at `bon-hex-c15`'s p. 400 ¶ 18 and
`bon-brev-p6-c13`'s p. 280 n. 6. **Zero `[?]` flags in this chunk**, and the corpus baseline
accordingly stays at 4 occurrences / 2 flags.

**Register.** *septenarius, senarius, ternarius, quaternarius, quinarius* → **"septenary, senary,
ternary, quaternary, quinary"**, carried unchanged from c15, where the whole number-vocabulary of
this argument was fixed; *septiformis* stays **"sevenfold"** · *coaptatio temporum* →
**"fitting-together of the times"**, the hinge term of the previous collation and still the hinge
here, one hyphenated compound throughout · *theoria* → **"contemplation"** and kept apart from
*intelligentia* → "understanding", both of which occur in ¶ 1 and ¶ 31 · *seminarium* →
**"seed-bed"** (¶ 14), from c15's *seminaria* · *correspondere / correspondentia* → "to correspond"
/ "correspondence" throughout, never "to match", because the whole of Pars II turns on the word ·
the seven **original** days and the seven **figural** and **gracious** times rendered as a closed
set of "of the —ing of —" and "of the — —ed" phrases (*lucis formatae* → "of light formed",
*aquae divisae* → "of the water divided", *terrae fecundae* → "of the earth made fruitful",
*naturae conditae* → "of nature founded", *culpae purgandae* → "of fault to be purged" against
*culpae purgatae* → "of fault purged", *Legis statutae* → "of the Law established",
*sublimis cathedrae* → "of the exalted chair", *vocis propheticae* → "of the prophetic voice",
*quietis mediae* → "of the middle rest"), because ¶¶ 11–13 list them, ¶¶ 14–20 pair them and
¶¶ 21–30 run them a third time, and the reader must hear the same phrase recur ·
*praeclaritas* → **"splendour"** but *claritas* → "clarity" in the same paragraph (¶ 29), because
Quaracchi print both and the shift is theirs · *ordo* → "order" in the technical religious sense,
and *religiosos dilatavit* → "spread wide the religious orders", carried from c15's
*religionum multiplicatio* · *mundus archetypus* → "the archetypal world" · *orbis sidereus /
crystallinus / empyreus* → "the starry / crystalline / empyrean sphere" · *ratio originantis,
exemplantis, finientis* → "originating, exemplifying, terminating" · *decursus mundi* → "the course
of the world".

**Marginalia** (trimmed from the body, transcribed here in body order, per the standing Vol V
convention). p. 403 — Introductio. · Repetitio totius tertiae visionis. · Repetitio de triplici
divisione temporum. · Item, repetitio partis II. praecedentis collationis. p. 404 — Repetitio
continuatur. · Continuatur. · Continuatur. · Pars I. De sexto modo. · Septenarius est numerus
universalitatis. · Est in mundo maiori. · Item, in minori. · Influentia orbium. · Proportionalitas
in septenario. · Idem, septenarius in Deo. · Secundum septenarium decurrit mundus.
p. 405 — Decursus mundi sec. tria tempora. · Septem dies in primo tempore. · In secundo 7 tempora. · Item,
in tertio. · Pars II. Correspondentia inter triplicata septem tempora. · De tribus primis
triplicatis. · De quarto triplicato. · De quinto. · De sexto. · De septimo. · De duratione septem
temporum figuralium. p. 406 — De duratione septem temporum gratiosorum. · Continuatur. ·
Confirmatur per Scripturam. · Pars III. Correspondentia mysteriorum temporum figuralium et novi
testamenti. · De tribus mysteriis primi temporis. · Correspondentia prima. · Notandum. · De Ecclesia
primitiva. · Notandum. p. 407 — Correspondentia secunda. · Tertia. · De tribus secundi temporis. ·
Correspondentia prima. · Secunda. · Tertia. · De tribus tertii temporis. · Correspondentia prima. ·
Secunda. · Tertia. · De tribus quarti temporis. · Correspondentia prima. · Secunda. · Tertia. · De
tribus quinti temporis. · Correspondentia prima. p. 408 — Secunda. · Tertia. · De tribus sexti
temporis. · Correspondentia prima. · Secunda. · Tertia. · Notandum. · De tribus ultimi temporis. ·
Epilogus.

**Registry.** Collatio XVI's division title is added to the `WORKS` registry in
`site/scripts/build-content.mjs` **in the same commit as this chunk**, taken from the in-place
printed subtitle read off p. 403's full-measure band — not from the volume index. The registry was
brought current through 15 by c15, so this is the ordinary one-at-a-time step, and the drift c15
caught (c12–c14 shipping without it) does not recur here.