title: Coll. 14

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 XIV.
#### *De tertia visione tractatio secunda, quae incipit agere de Scripturae figuris sacramentalibus, primo in genere, et deinde de duodecim mysteriis principalibus Christum significantibus.*

### Summarium

*Introductio. Per germinationem terrae intelliguntur figurae sacramentales Scripturae, 1. — Pars I. De his figuris sive mysteriis in genere. Tres qualitates germinationis terrae, quae comparantur proprietatibus mysteriorum Scripturae. Primo, mysteria haec sunt germinatio vivida, 2. — Secundo, uberrima, 3. — Tertio, venusta, 4. — In Scriptura, ut in natura, est successio in quadruplici evolutionis ordine, 5. — Haec quatuor, scil. fixio radicum, productio foliorum, pullulatio florum, plenitudo fructuum, confirmantur per Scripturam, 6. — Traditur Scriptura ob quatuor rationes, 7. — Primo, ad commendandam gratiam; triplex indigentia in homine lapso tripliciter reparatur, 8. — Secundo, ad introducendam fidem, 9. — Tertio, ad reserandam sapientiam, cuius duae radices: timor et amor cum duplici promissione, 10. — Quarto, ad restaurandam salutem per Christum, 11. — Pars II. De duodecim mysteriis principalibus in quadruplici ordine et tempore. Primo, ante Legem sunt tria mysteria, 12. — Item, tria sub Lege, 13. — Tria etiam tempore prophetiae, 14. — Tria denique a Christo usque ad finem, 15. — De his est tota Scriptura, 16. — In his duodecim intelliguntur simul Christus cum corpore suo ut lignum vitae, et antichristus ut*

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*lignum scientiae boni et mali, 17. — Hoc primo ostenditur respectu Christi quoad singula illa mysteria; in primo mysterio sunt quatuor figurae Christi, 18. — Item, in secundo, 19. — Item, in tertio, 20. — Similiter sub Lege in singulis tribus mysteriis sunt quatuor figurae Christi, 21-23. — Similiter tempore revelationis Prophetarum in singulis tribus mysteriis sunt quatuor figurae, 24-26. — Similiter in ultimo tempore, et in quolibet mysterio redemptionis significatur Christus quatuor figuris, 26-28. — Epilogus, 29.*

1. *Germinet terra herbam virentem et facientem semen*[^p393-1] etc. Dictum est, qualiter per *congregationes aquarum* intelligantur spirituales intelligentiae Scripturae; modo dicendum, qualiter per *germinationem terrae* intelligantur *figurae sacramentales*. Non enim sine ratione per *germinationem terrae* intelligitur Scriptura sacra, secundum quod habet figuras multipliciter germinantes et producentes pullulationes in anima.

2. Germinatio terrae est *vivida, uberrima, venusta*. *Vivida*, id est vigorem habens; et ideo germinavit terra *herbam virentem*. Et in hoc ostenditur, quod sacramenta Scripturae, quae exterius videntur arida, intus sunt *viva*. Et hoc dixit Salvator Iudaeis in Ioanne[^p393-2]: *Scrutamini Scripturas, quia vos putatis in ipsis vitam aeternam habere.* Nulla alia scriptura *vitam* dat nisi haec. Unde in Psalmo: *Vivifica me secundum eloquium tuum;* et Petrus: *Domine, ad quem ibimus? Verba vitae aeternae habes;* unde non sunt figurae aridae, quia in nobis sunt per eas germinationes vivae; in Ecclesiastico: *Gratiam et speciem desiderabit oculus tuus, et super utraque virides sationes.*

3. Item, germinatio est *uberrima;* unde in Genesi[^p393-3] subditur: *Lignum pomiferum;* in Psalmo: *Visitasti terram et inebriasti eam, multiplicasti locupletare eam. Flumen Dei repletum est aquis; parasti cibum illorum* etc. *Et valles abundabunt frumento.* Haec terra vivit, viget, abundat. Uberrima est sacra Scriptura, per hoc quod Deus *visitat* eam sua influentia, producens pullulationes uberrimas; in Deuteronomio[^p393-4]: *Terra, quam intrabis possidendam, non est sicut terra Aegypti* etc., quae irrigatur; *sed de caelo exspectans pluvias.* Non enim est sicut ceterae scientiae, sed eam Deus visitat; in Psalmo: *Flumen Dei repletum est aquis; parasti cibum illorum;* et in Deuteronomio: *Audite caeli quae loquor, audiat terra verba oris mei; concrescat ut pluvia doctrina mea; fluat ut ros eloquium meum, quasi imber super herbam et quasi stillae super gramina.* Iste ros est influentia gratiae Spiritus sancti, qui visitat Scripturam, et in qua invenitur suaviter; in Genesi[^p393-5]: *Ecce odor filii mei sicut odor agri pleni, cui benedixit Dominus. Det tibi Deus de rore caeli et de pinguedine terrae abundantiam frumenti et vini.* Iacob, ille vir spiritualis, est doctus in Scriptura sacra; ex quo odor procedit, qui per Scripturam *abundat* tribus intelligentiis: *frumenti* quantum ad *allegoriam*, *vini* quantum ad *tropologiam*, *olei* quantum ad *anagogiam*.

4. Item, haec germinatio est *venusta;* et ideo subiungitur[^p393-6]: *Unumquodque secundum genus suum.* Ipsa scabrositas exterior facit eam reputari deformem, et tamen ex hoc est pulcherrima; et ideo dicit sponsa: *Nigra sum, sed formosa;* quia nigra, ideo formosa. Unde in Genesi: *Plantaverat Deus paradisum voluptatis a principio, in quo posuit hominem, quem formaverat. Produxitque Dominus Deus de humo omne lignum pulcherrimum visu et ad vescendum suave. Lignum etiam vitae in medio paradisi lignumque scientiae boni et mali.* Per *ligna suavia et pulcra* intelliguntur *sacramenta Scripturarum*, quae magnam habent pulcritudinem; tamen non apparent pulcra nisi ex conformitate repraesentantis ad repraesentatum. Nam ista ligna sunt *pulcra*, quia *ordinata*.

5. Putant aliqui, quod ista sacramenta et haec Scriptura ita sit posita, ut homo ponit sententiam post sententiam, qui litteras facit. Non est ita, quia *ordinatissima* est, et ordo eius est consimilis ordini *naturae* in germinatione terrae. Ibi enim est primo *fixio radicum;* secundo, *productio viridantium foliorum;* tertio, *pullulatio vernantium florum;* quarto, *plenitudo reficientium fructuum.* Sic in Scriptura primo est *fixio radicalium virtutum*, ut in Patriarchis, qui sunt quasi radices omnium, quae dicuntur in Scriptura; unde in electione eorum est plantatio prima. Sed postea in institutione praeceptorum et sacrificiorum est *productio viridantium foliorum;* Osee[^p393-7]: *Vitis frondosa Israel.* Postea in manifestatione vi-

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sionum prophetalium est *pullulatio florum.* Postmodum in diffusione charismatum spiritualium est *plenitudo reficientium fructuum.* — Unde primo fuit unus Patriarcha sicut *radix*, scilicet Abraham; postea alter, ut Isaac; postea Iacob; et ille duodecim Patriarchas generavit, et ab illis duodecim tribus[^p394-1]. Post hanc plantationem secuta est Lex ut *productio viridantium foliorum*, quae umbram habebat. Et quia non semper debet durare folium, sed venire flos, ideo subsecuta est prophetia cum *odore* et *pulcritudine*. Et quia oportuit, quod caeli rorarent, ideo quarto subsecutus est *fructus* in Christo, quia Christus fructus est Legis et consummatio.

6. De *primo* dicit Pater ad Sapientiam incarnatam in Ecclesiastico[^p394-2]: *In electis meis mitte radices: Et radicavi in populo honorificato.* Haec est productio ligni, quod est *ad vescendum suave.* — De *secundo*, scilicet productione foliorum, dicitur in libro Numerorum[^p394-3]: *Quam pulcra tabernacula tua, Iacob, et tentoria tua, Israel, ut valles nemorosae!* quae sunt *mysteria Scripturae*. Quis potest cogitare amoenitatem mysteriorum sacrae Scripturae, de quibus dicitur: *Sedebat unusquisque sub ficu sua et vite sua?* Unde *pulcra* est arbor, palus serpentis, serpentis erectio et umbra; sed arbor crucis *fructuosa*. — Tertia est productio Prophetarum similis *pullulationi florum;* de quibus in Cantico[^p394-4]: *Flores apparuerunt in terra nostra, et vox turturis audita est. Flores apparuerunt*, quando ille dixit: *Egredietur virga de radice Iesse, et flos de radice eius ascendet.* Sed *vox turturis audita est*, quando dictum est: *Quomodo sedet sola civitas plena populo? Facta est quasi vidua domina gentium.* Turtur gemitum habet pro cantu. — Quarto, *plenitudo reficientium fructuum;* Isaias[^p394-5]: *Erit germen Domini in magnificentia et gloria et fructus terrae sublimis.* Et quando fuit hoc? Quando illa dixit: *Benedicta tu in mulieribus, et benedictus fructus ventris tui.* — In Marco dicitur: *Ultro terra fructificat primum herbam, deinde spicam, deinde plenum frumentum in spica.* Hoc est tempus ante Legem, tempus sub Lege, tempus post Legem. Hunc ordinem sequitur Scriptura.

7. Adhuc sciendum est, quod propter quatuor traditur Scriptura: primo, ad *gratiam* commendandam; secundo, ad introducendam *fidem;* tertio, ad reserandam *sapientiam*, quae sola est in ista; unde: *Quia in Dei sapientia non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam praedicationis salvos facere credentes*[^p394-6]; quarto, ad restaurandam *salutem*, quae est in ista sola, et in nulla alia scientia est salus. — Et propter illud quartum est principaliter. Salus enim non est nisi per sapientiam. *Etenim neque herba neque malagma sanavit eos, sed tuus, Domine, sermo, qui sanat omnia.* — Sapientia autem non reseratur nec habetur nisi per fidem. Unde: *Nisi credideritis, non intelligetis;* quia *non plus sapere, quam oportet sapere; et unicuique sicut divisit Deus mensuram fidei.* Fides autem non habetur nisi per *gratiam* Spiritus sancti.

8. Et ideo primo traditur Scriptura ad *commendandam gratiam* Spiritus sancti. Gratia autem Spiritus sancti non est nisi in homine grato; gratus autem esse non potest, nisi agnoscat suam indigentiam. Indigentia autem triplex est: virtutis *cognoscitivae, potestativae, amativae*, quia *caeci* sumus, *infirmi*, *maligni*[^p394-7]. Oportuit ergo, ut homo prius
agnosceret suam *caecitatem, infirmitatem, malignitatem*, antequam salvus fieret, vel gratia ei daretur. Ergo fuit tempus, in quo fuit *caecitas*, ut in tempore ante Legem; ubi vix aliquis cognoscebat Deum, immo lapides et opera manuum suarum pro Deo colebant: et ideo necesse fuit, ut homo convinceretur de ignorantia. — Postea data fuit Lex illuminans, et tamen *sunt multiplicatae infirmitates eorum*[^p394-8], et occasio fuit Lex maioris transgressionis, quia, *occasione accepta, peccatum per mandatum operatum est in me omnem concupiscentiam;* et ideo convinci debebant de *infirmitate* sive impotentia. — Postea fuit tempus Prophetarum, qui eis manifeste ostendebant, non posse *salvari* per Legem. Unde Isaias: *Solemnitates vestras odivit anima mea. Holocausta arietum et adipem pinguium et sanguinem vitulorum et agnorum et hircorum nolui.* Et ipsi eos interficiebant, et non solum ipsos, sed ipsis adhaerentes et prophetas falsos recipiebant; et in hoc apparuit ipsorum *malitia*. — Et sic *conclusit Scri-*

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*ptura omnia sub peccato*[^p395-1], quia primi per *ignorantiam*, secundi per *infirmitatem*, tertii per *malitiam*, ut Christus veniens omnium misereretur. Et de hoc etiam admiratur Apostolus et allegat auctoritatem Psalmi: *Omnes declinaverunt, simul inutiles facti sunt; non est qui faciat bonum, non est usque ad unum.*

9. Secundo Scriptura traditur ad *introducendam fidem*, quae est credulitas rerum arduissimarum et difficillimarum: ideo oportuit, quod *promissa, oracula* et *signa* multiformia praemitteret. Et sicut materia primo adaptatur, deinde introducitur forma; sic primo aliqua facilia Patriarchis fecit, ut *promissa*, ut quod Abrahae filius nasceretur[^p395-2], et quod, si sibi obediret et crederet, filius, si interficeretur, posset resurgere, et quod Deus posset eum resuscitare. Unde ibi per *promissa* ductus est homo ad fidem; post per *mysteria* et *miracula* in deserto et per *signa* maxima, ut patet in transitu maris et flagellatione Aegypti; post per *oracula* Prophetarum, qui praedicebant eis futura, ut de Christi passione et resurrectione; et ipsi eis credebant: quia, ex quo videbant, quod eis eveniebant quae eis prophetabant, et de
Christo venturo eis credebant. Sic homo dispositus est ad fidem recipiendam. Unde non primo Christus debuit venire et dicere: Venite et credite in me, ego sum Christus; quia respondissent: non possumus credere; ideo sic manuducendi erant.

10. Tertio Scriptura data est ad *reserandam sapientiam*, quae habet duas radices, scilicet *timorem* et *amorem*. Prima radix *timor*, quia prius est homo animalis, deinde spiritualis[^p395-3]; et quando per timorem est affectus, tunc fit spiritualis. Et ideo secundum has duas radices sunt duo testamenta: unum, vetus *in servitutem generans*, alterum, novum in amorem generans. Testamentum vetus *in servitutem generans* promittit *temporalia*, timorem incutiens per poenam. — Necesse autem fuit, ut in veteri testamento esset *promissio*, quia, si semper homo plecteretur poena, et nihil sibi promitteretur, fugeret: ideo adiuncta est promissio terrae repromissionis[^p395-4]. Testamentum autem novum promittit *spiritualia*, scilicet vitam aeternam. Unde timor non potuit incuti, nec aliquod temporale promitti nisi genti multiplicatae: ideo ante Legem oportuit esse tempus legis naturae. — Similiter, Lex infirmitatem generabat promittens temporalia. Et quia non est facilis transitus a temporali
ad aeterna, ab animali ad spirituale[^p395-5]; ideo medium fuit tempus Prophetarum ad aptandum homines ad spirituale testamentum. Ad hoc ergo, quod homo haberet veram sapientiam; necesse erat, ut testamentum vetus praecederet novum, et tempus Patriarcharum praecederet Legem. — Et sic est in quolibet homine: primo est sensualis, totus deditus sensibus, ut puerulus; deinde fit animalis, cum incipit loqui, et phantasmata incipiunt eum occupare; deinde rationalis, cum incipit intelligere et considerare; deinde intellectualis, cum fit sapiens.

11. Quarto est ad *restaurandam salutem*, quae non nisi per Christum restauratur. Non enim restauratur, nisi sit desiderata, amata, custodita. Ideo dilata est, ut desideraretur, amaretur et custodiretur, quia secundum Augustinum[^p395-6] idcirco fit dilatio sponsae, ut carior habeatur. Similiter, salus promissa est Patriarchis, figurata in Lege, praenuntiata a Prophetis, persoluta a Christo. — Unde oportuit, ut prius fieret Patriarcharum fixio, deinde legalium productio, tertio Prophetarum pullulatio, ultimo fructus Evangelii vel salutis per Christum plenitudo.

12. Secundum hoc ergo nota, quod in ornatu summi Pontificis quatuor erant ordines lapidum. In Sapientia[^p395-7]: *In veste poderis totus erat orbis terrarum, et parentum magnalia in quatuor ordinibus lapidum erant sculpta.* Et in illis sunt quadriformes ordines mysteriorum; quo ordine plantatae sunt Scripturae. — Et in primo ordine seu tempore tria sunt mysteria, scilicet *conditionis rerum, purgationis scelerum*[^p395-8] *vocationis Patrum. Conditio rerum* respondet potentiae Patris; *purgatio scelerum*, sapientiae Filii, qua iudicat; *vocatio Patrum*, bonitati Spiritus sancti.

13. Similiter, sub Lege tria sunt mysteria, scilicet mysterium *lationis legum*, in quatuor libris Moysi, scilicet secundo, tertio, quarto et in quinto, ubi est recapitulatio Legis. Genesis autem datur tempori naturae, ubi et in quo sunt magna mysteria, et liber *uberrimus* etiam in mysteriis. Mysterium secundum est *prostrationis hostium* in Iosue, tertium est *promotio iudicum*, ut in libro Iudicum et Ruth. Primum mysterium respondet Patri ratione auctoritatis; secundum Filio, quia est Verbum mundans et purgans[^p395-9]; tertium Spiritui sancto ratione gratiae. Hoc tempus dicitur Legis, quia adhuc Prophetae non apparuerunt.

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14. Tempus prophetiae a Samuele incepit, quod habet similiter tria mysteria: primum *inunctionis regum*, ut in libro Regum et Paralipomenon; secundum fuit *revelationis Prophetarum*, ut in Psalmis et duodecim Prophetis minoribus et quatuor maioribus; tertium *restaurationis principum et sacerdotum;* et illud est Esdrae, Nehemiae et Machabaeorum.

15. In quarto tempore sunt tria mysteria: primum *redemptionis hominum*, in Evangeliis; secundum *diffusionis charismatum*, in Actibus Apostolorum et Epistolis Pauli et canonicis, ubi ostenduntur septem dona Spiritus sancti; tertium *reserationis Scripturarum*, in Apocalypsi. Post quod non potest esse aliud.

16. In his duodecim mysteriis est tota Scriptura. Iob et Esther, Tobias, Iudith cohaerentes sunt aliis: quia Iob cohaeret Legi et Prophetis, alii tres cohaerent libris restaurationis. — Unde dixit[^p396-1], quod aliquando liber Iob tantae auctoritatis fuit apud Iudaeos, ut poneretur in arca, ubi erant virga et tabulae. — Haec sunt duodecim ligna pullulantia in paradiso. In quolibet istorum sunt duodecim *lumina* intelligentiarum Scri-
pturarum, scilicet *allegoria, anagogia* et *tropologia;* et duodecim duodecies sunt 144, et resultat numerus scilicet signatorum et numerus civitatis[^p396-2]. Unde in Psalmo: *Revela oculos meos, et considerabo mirabilia de lege tua.*

17. De his duodecim lignis volo aedificare et erigere tabernaculum in corde. — In paradiso fuit *lignum vitae*, et fuit *lignum scientiae boni et mali*[^p396-3], et sic in omnibus Scripturae mysteriis explicatur *Christus* cum corpore suo, et *antichristus* et diabolus cum corpore suo. Et hoc modo Augustinus fecit librum de Civitate Dei, ubi incipit a Cain et Abel[^p396-4]. In primis decem libris agit de Deo et reprobat idololatriam; in quatuor aliis de initio Ecclesiae; in aliis quatuor de progressu; in ultimis quatuor de Ecclesiae consummatione. Omnes enim Sancti praefiguraverunt Christum tam facto quam verbo, ut Iob etiam magis facto quam verbo, ut dicit Gregorius tertio Moralium.

18. Dicamus ergo de Christo, quod est *lignum vitae in medio paradisi*[^p396-5]; qui signatur in quatuor,
quae sunt in primo mysterio, ab illo loco: *In principio creavit*, usque ibi: *corrupta est.* Signatur igitur per *luminare maius*, per *lignum vitae*, per *Adae connubium*, maxime per *Abel occisum:* quia Christus interfectus est a fratribus suis; et signum positum est in Iudaeis, ut non interficiantur, sed sint vagi et profugi super terram.

19. In secundo mysterio, scilicet *purgationis scelerum*[^p396-6], signatur per *Noe genituram*, qui habuit tres filios, et signat Christum, qui habuit tres filios, scilicet Graecos, Iudaeos, Latinos; quia scriptus erat titulus *litteris Graecis, Hebraicis et Latinis.* Signatur per *arcam fabricatam*, quae respondet corpori Christi principaliter, secundario Ecclesiae. Signatur per *arcum in nubibus*, qui est *signum foederis.* Signatur per *Noe nudatum*, iacentem in tabernaculo ebrium. Inebriatus fuit Christus amore sponsae suae et nudatus fuit in cruce, quem derisit ille pessimus Cham.

20. In mysterio *vocationis* signatur per quatuor: per *sacrificium Isaac*, quia proprie per Abraham Deus *Pater* signatur; per Isaac, inquam, qui sibi ligna in collo portabat[^p396-7], scilicet lignum crucis. Chri-
stus signatur per *Iacob* fecundantem uxores; per *Iudam*, qui habuit duos filios, Zaram et Phares, de quo multa dicuntur in benedictionibus, ut illud Genesis: *Catulus leonis Iuda; ad praedam, fili mi, ascendisti; requiescens accubuisti ut leo et quasi leaena, quis suscitabit eum?* Unde etiam legislator interseruit figuram illam de duobus filiis Iuda de Thamar. Signatur etiam per *Ioseph* rectissime, qui venditus a suis exaltatus fuit inter alienos. — Haec sunt duodecim mysteria principalia ante tempus Legis.

21. Sub Lege in mysterio lationis Legis signatur per *virgam Moysi*, qua flagellavit Aegyptum, qua siccavit maria, quae est *virga virtutis, quam emisit Dominus ex Sion*[^p396-8]. Signatur per *arcam testamenti*, per multa in ea recondita. Signatur per *ornatum Pontificis*, ut per mitram, superhumerale etc.; in cuius morte profugi debebant redire ad propria. Signatur etiam per *ritum sacrificii*, per agnum, arietem, vitulum etc.; quae omnia referuntur ad Christum.

22. In mysterio *prostrationis hostium* similiter Christus signatur per *Iosue ingressum*, qui divisit

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Iordanem, ubi datur forma baptismi, et aquas, quae descendebant in mare mortuum, fecit redire in suam originem[^p397-1], hoc est animas. Signatur per *suum conflictum.* Signatur per *suum triumphum*, qui destruxit Iericho, suspendit reges, et post funiculis terram divisit et est *introductor* in terram promissionis. Ita Christus introducit nos in caelum per suum introitum.

23. In mysterio *promotionis iudicum* signatur per *Caleb*, cui virtus duravit, qui explorator terrae fuit de tribu Iuda[^p397-2]; per *Othoniel*, qui propter victoriam habuit uxorem Axam; per *Gedeon*, de quo in Isaia: *Sicut in die Madian;* per *Samsonem*, qui quasi in omnibus refertur ad Christum: per interfectionem leonis, per portas asportatas, qui etiam plures interfecit in morte quam vivus. Per amissionem capillorum signare non potest *Christum*, sed signat *Christianum*, qui amittit septiformem gratiam Spiritus sancti. Unde quando non potest aliquid mysteriari in capite, transferendum est in membra.

24. In mysterio *inunctionis regum* signatur per *David*, per *Salomonem*, per *Ezechiam*, per *Iosiam.* — David figura est in multis. — Salomon si-
gnat Christum praeterquam in mulieribus, in quibus nullum bonum significare potest. Unde in Cantico[^p397-3], ubi dicitur: *Sexaginta sunt reginae et octoginta concubinae, et adolescentularum non est numerus;* non loquitur de uxoribus *ad litteram*, immo *mysterialiter* ponuntur ibi, in quibus signantur *animae perfectae* et *imperfectae.* — Signatur per Ezechiam: *Ego*, inquit, *dixi: In dimidio dierum meorum vadam ad portas inferi.* — Iosias etiam signat Christum, de cuius morte factae sunt Lamentationes: *Quomodo sedet sola civitas plena populo? Facta est quasi vidua domina gentium; princeps provinciarum facta est sub tributo.*

25. In mysterio autem *revelationis Prophetarum* signatur specialiter per *visum*, per *signum*, per *verbum*, per *factum.* Primo quidem per *visum*, sicut vidit[^p397-4] *ollam succensam*, et sic de aliis; et
similiter *virgam vigilantem*, ibidem. Secundo, per *signum*, sicut de Elisaeo et Giezi, qui portavit baculum super puerum, et non revixit; et postea ipse incubuit super ipsum; quod secundum Gregorium significat Legem et Christum. Tertio, per *verbum*, quod audiebant, sed non videbant, sicut dicebant[^p397-5]: *Verbum, quod locutus est Dominus super eum.* Quarto, per *factum*, ut in facto Ionae, qui fuit *tribus diebus in ventre ceti*, sicut Dominus fuit per triduum in sepulcro. — In mysterio revelationis Prophetarum signatur per *cantum harmoniae;* in Psalmo[^p397-6]: *In psalterio decachordo*, ubi David addiscit prophetare; per *lumen sapientiae* in libris sapientialibus; per *canticum epithalamium*, quod est sponsae Christi, in Cantico; per *visum prophetiae*, quod est diversimode: unus sicut *virgam vigilantem* vidit Christum, alius super *solium excelsum*, alius *vestitum*[^p397-7].

26. In mysterio *restaurationis* primum signatur per *Esdram*, qui Scripturam et litteras reparavit[^p397-8]; per *Nehemiam*, qui civitatem reparavit; per *Zorobabel*, qui templum reparavit; per *Iesum*, filium Iosedec, qui ritum colendi Deum reparavit.

27. In mysterio *redemptionis hominum* significatur Christus ut *homo mansuetus* in Matthaeo, ut *leo triumphans* in Marco; unde in eodem[^p397-9]: *Circumspiciens eos cum ira;* ut *vitulus occisus* in Luca; unde: *Fuit in diebus Herodis sacerdos*, et oculum habet ad passionem; ut *aquila volans* quantum ad Divinitatem in Ioanne: *In principio erat Verbum* etc.

28. In mysterio *diffusionis gratiae* significatur ut *diffusor largus* in Actibus, cum dedit Spiritum sanctum; ut *diffusor pius*, ut in Paulo, in quo consummantur Actus Apostolorum; unde Lucas pauca dicit de aliis Apostolis et statim transit ad Paulum — qui dedit Spiritum sanctum; sicut patet de illis duodecim, qui baptizati erant in baptismo Ioannis[^p397-10] — nec mirum, quia ipse fuit Beniamin et *lupus rapax*, ultimus Apostolorum, per quem significatur ordo futurus. Significatur ut *diffusor prudens* in canonicis, ut *diffusor sapiens* in Epistolis Pauli.

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29. In mysterio *reserationis Scripturae* significatur per modum *praesidentis*, ut patet per *filium hominis in medio candelabrorum*[^p398-1], qui habebat septem stellas, id est septem Ecclesias; per modum *proeliantis*, ut agnus cum bestia, cum dracone, in phialis et tubis; per modum *triumphantis*, quia habebat gladium acutum et falcem acutam; per modum *beatificantis*, quia vidit caelum novum et terram novam.

30. Haec sunt ergo mysteria circa *lignum vitae*, scilicet Scripturae, quae incipit ab aeternitate et terminata est ad aeternitatem. Unde: *In principio creavit Deus caelum et terram;* et in fine: *Vidi caelum novum et terram novam.* Hae sunt quadraginta octo tabulae *tabernaculi:* viginti in uno latere, et viginti in alio, in posteriori octo; in quo ponitur arca[^p398-2], scilicet Christus, continens in se *omnes thesauros sapientiae et scientiae*, in quem Cherubim respiciunt. Et haec sunt duodecim ligna circa *lignum vitae*.

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english:
### Collation XIV.
#### *On the third vision: the second treatment, which begins to treat of the sacramental figures of Scripture, first in general, and then of the twelve principal mysteries signifying Christ.*

### Summarium

*Introduction. By the sprouting of the earth are understood the sacramental figures of Scripture, 1. — Part I. On these figures or mysteries in general. Three qualities of the earth's sprouting, which are compared to the properties of the mysteries of Scripture. First, these mysteries are a living sprouting, 2. — Second, most abundant, 3. — Third, comely, 4. — In Scripture, as in nature, there is a succession in a fourfold order of unfolding, 5. — These four, namely the fixing of roots, the production of leaves, the budding of flowers, the fullness of fruits, are confirmed from Scripture, 6. — Scripture is handed down for four reasons, 7. — First, to commend grace; a threefold neediness in fallen man is repaired in three ways, 8. — Second, to introduce faith, 9. — Third, to unlock wisdom, whose two roots are fear and love with a twofold promise, 10. — Fourth, to restore salvation through Christ, 11. — Part II. On the twelve principal mysteries in a fourfold order and time. First, before the Law there are three mysteries, 12. — Likewise, three under the Law, 13. — Three also in the time of prophecy, 14. — Three finally from Christ unto the end, 15. — Of these is the whole of Scripture, 16. — In these twelve are understood together Christ with his body as the tree of life, and antichrist as*

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*the tree of the knowledge of good and evil, 17. — This is shown first with respect to Christ as regards each of those mysteries; in the first mystery there are four figures of Christ, 18. — Likewise, in the second, 19. — Likewise, in the third, 20. — Similarly under the Law, in each of the three mysteries there are four figures of Christ, 21-23. — Similarly in the time of the revelation of the Prophets, in each of the three mysteries there are four figures, 24-26. — Similarly in the last time, and in every mystery of redemption Christ is signified by four figures, 26-28. — Epilogue, 29.*

1. *Let the earth bring forth the green herb, and such as may seed*[^p393-1] etc. It has been said in what manner by the *gatherings of the waters* are understood the spiritual understandings of Scripture; now it must be said in what manner by the *sprouting of the earth* are understood the *sacramental figures*. For it is not without reason that by the *sprouting of the earth* sacred Scripture is understood, according as it has figures sprouting in manifold ways and producing buddings in the soul.

2. The earth's sprouting is *living, most abundant, comely.* *Living*, that is, having vigour; and therefore the earth brought forth *the green herb.* And in this it is shown that the sacraments of Scripture, which outwardly appear dry, are inwardly *alive.* And this the Saviour said to the Jews in John[^p393-2]: *Search the Scriptures, for you think in them to have life everlasting.* No other writing gives *life* but this. Whence in the Psalm: *Quicken thou me according to thy word;* and Peter: *Lord, to whom shall we go? Thou hast the words of eternal life;* whence they are not dry figures, since through them there are living sproutings in us; in Ecclesiasticus: *Thy eye shall desire grace and beauty, and above both of these green sown fields.*

3. Likewise, the sprouting is *most abundant;* whence in Genesis[^p393-3] there is added: *The fruit-bearing tree;* in the Psalm: *Thou hast visited the earth and hast plentifully watered it, thou hast many ways enriched it. The river of God is filled with water; thou hast prepared their food* etc. *And the valleys shall abound with corn.* This earth lives, is vigorous, abounds. Sacred Scripture is most abundant, in that God *visits* it with his inflowing, producing most abundant buddings; in Deuteronomy[^p393-4]: *The land, which thou shalt go in to possess, is not as the land of Egypt* etc., which is watered; *but it looketh for rains from heaven.* For it is not as the other sciences, but God visits it; in the Psalm: *The river of God is filled with water; thou hast prepared their food;* and in Deuteronomy: *Hear, O ye heavens, the things I speak; let the earth give ear to the words of my mouth; let my doctrine gather as the rain; let my speech flow as the dew, as a shower upon the herb and as drops upon the grass.* This dew is the inflowing of the grace of the Holy Spirit, who visits Scripture, and in whom it is sweetly found; in Genesis[^p393-5]: *Behold, the smell of my son is as the smell of a plentiful field, which the Lord hath blessed. God give thee of the dew of heaven and of the fatness of the earth, abundance of corn and wine.* Jacob, that spiritual man, is learned in sacred Scripture; from whom there proceeds a fragrance, which through Scripture *abounds* with three understandings: of *corn* as regards *allegory*, of *wine* as regards *tropology*, of *oil* as regards *anagogy*.

4. Likewise, this sprouting is *comely;* and therefore there is added[^p393-6]: *Each one according to its kind.* Its very outward roughness makes it be reckoned deformed, and yet from this it is most beautiful; and therefore the bride says: *I am black, but beautiful;* because black, therefore beautiful. Whence in Genesis: *God had planted a paradise of pleasure from the beginning, wherein he placed man whom he had formed. And the Lord God brought forth of the ground all manner of trees, fair to behold and pleasant to eat of. The tree of life also in the midst of paradise, and the tree of the knowledge of good and evil.* By the *pleasant and fair trees* are understood the *sacraments of the Scriptures*, which have great beauty; yet they do not appear fair save from the conformity of the representing to the represented. For those trees are *fair* because *ordered.*

5. Some think that these sacraments and this Scripture are so set down as a man sets sentence after sentence who composes letters. It is not so, because it is *most ordered*, and its order is like the order of *nature* in the sprouting of the earth. For there first is the *fixing of roots;* second, the *production of green leaves;* third, the *budding of vernal flowers;* fourth, the *fullness of restoring fruits.* So in Scripture first there is the *fixing of radical virtues*, as in the Patriarchs, who are as it were the roots of all the things that are said in Scripture; whence in their election is the first planting. But afterwards, in the institution of precepts and sacrifices, there is the *production of green leaves;* Osee[^p393-7]: *Israel a vine full of branches.* Afterwards, in the manifestation of

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prophetic visions, there is the *budding of flowers.* Later, in the diffusion of spiritual charisms, there is the *fullness of restoring fruits.* — Whence first there was one Patriarch as a *root*, namely Abraham; afterwards another, as Isaac; afterwards Jacob; and he begot twelve Patriarchs, and from them twelve tribes[^p394-1]. After this planting there followed the Law as the *production of green leaves*, which had shade. And because a leaf ought not always to last, but the flower must come, therefore prophecy followed with *fragrance* and *beauty.* And because it was fitting that the heavens should drop dew, therefore fourthly there followed the *fruit* in Christ, since Christ is the fruit and consummation of the Law.

6. Of the *first* the Father says to the incarnate Wisdom in Ecclesiasticus[^p394-2]: *In my elect send forth roots: And I took root in an honourable people.* This is the production of the tree that is *pleasant to eat of.* — Of the *second*, namely the production of leaves, it is said in the book of Numbers[^p394-3]: *How beautiful are thy tabernacles, O Jacob, and thy tents, O Israel, as woody valleys!* which are the *mysteries of Scripture.* Who can conceive the pleasantness of the mysteries of sacred Scripture, of which it is said: *Every man sat under his fig tree and under his vine?* Whence *fair* is the tree, the stake of the serpent, the raising of the serpent and the shade; but the tree of the cross is *fruitful.* — The third is the production of the Prophets, like the *budding of flowers;* of whom in the Canticle[^p394-4]: *The flowers have appeared in our land, and the voice of the turtle is heard. The flowers have appeared*, when he said: *There shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.* But the *voice of the turtle was heard*, when it was said: *How doth the city sit solitary that was full of people? She is become as a widow, the mistress of the Gentiles.* The turtle has a moan for its song. — Fourthly, the *fullness of restoring fruits;* Isaiah[^p394-5]: *The bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high.* And when was this? When she said: *Blessed art thou among women, and blessed is the fruit of thy womb.* — In Mark it is said: *The earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear.* This is the time before the Law, the time under the Law, the time after the Law. This order Scripture follows.

7. Further it must be known that Scripture is handed down on account of four things: first, to commend *grace;* second, to introduce *faith;* third, to unlock *wisdom*, which is in this alone; whence: *For seeing that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of our preaching to save them that believe*[^p394-6]; fourth, to restore *salvation*, which is in this alone, and in no other science is there salvation. — And it is principally on account of that fourth. For salvation is not except through wisdom. *For neither herb nor mollifying plaister healed them, but thy word, O Lord, which healeth all things.* — But wisdom is neither unlocked nor had save through faith. Whence: *Unless you believe, you shall not understand;* since one is *not to be more wise than it behoveth to be wise; and according as God hath divided to every one the measure of faith.* But faith is not had save through the *grace* of the Holy Spirit.

8. And therefore Scripture is first handed down to *commend the grace* of the Holy Spirit. Now the grace of the Holy Spirit is not save in a grateful man; and he cannot be grateful unless he acknowledge his own neediness. And neediness is threefold: of the *knowing, the empowering, the loving* virtue, since we are *blind, infirm, malignant*[^p394-7]. It was fitting therefore that man should first acknowledge his own *blindness, infirmity, malignity*, before he was made whole, or grace given him. There was therefore a time in which there was *blindness*, as in the time before the Law; where scarcely anyone knew God, but rather they worshipped stones and the works of their own hands for God: and therefore it was necessary that man should be convicted of ignorance. — Afterwards the Law was given, giving light, and yet *their infirmities were multiplied*[^p394-8], and the Law was an occasion of greater transgression, since, *taking occasion, sin wrought in me all manner of concupiscence;* and therefore they had to be convicted of *infirmity* or impotence. — Afterwards there was the time of the Prophets, who manifestly showed them that they could not be *saved* through the Law. Whence Isaiah: *My soul hateth your solemnities. I desired not holocausts of rams and fat of fatlings and blood of calves and lambs and buck goats.* And they slew them, and not only them, but they received those who clung to them and false prophets; and in this their *malice* appeared. — And so *Scripture hath*

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*concluded all under sin*[^p395-1], because the first through *ignorance*, the second through *infirmity*, the third through *malice*, that Christ coming might have mercy on all. And at this the Apostle also marvels and alleges the authority of the Psalm: *All have turned out of the way, they are become unprofitable together; there is none that doth good, no not one.*

9. Second, Scripture is handed down to *introduce faith*, which is a believing of things most arduous and most difficult: therefore it was fitting that it should send before it *promises, oracles* and manifold *signs.* And as matter is first fitted, and then the form is introduced; so first he did certain easy things for the Patriarchs, as *promises*, as that a son should be born to Abraham[^p395-2], and that, if he obeyed him and believed, the son, if he were slain, could rise again, and that God could raise him up. Whence there man was led to faith through *promises;* afterwards through *mysteries* and *miracles* in the desert and through the greatest *signs*, as is plain in the passage of the sea and the scourging of Egypt; afterwards through the *oracles* of the Prophets, who foretold them things to come, as of the passion and resurrection of Christ; and they believed them: because, from the fact that they saw that the things they prophesied to them came to pass, they believed them also concerning Christ to come. Thus man was disposed to receive faith. Whence Christ ought not first to have come and said: Come and believe in me, I am Christ; because they would have answered: we cannot believe; therefore they had thus to be led by the hand.

10. Third, Scripture was given to *unlock wisdom*, which has two roots, namely *fear* and *love.* The first root is *fear*, since man is first animal, then spiritual[^p395-3]; and when he is affected through fear, then he becomes spiritual. And therefore according to these two roots there are two testaments: the one, the old, *begetting unto bondage*, the other, the new, begetting unto love. The old testament *begetting unto bondage* promises *temporal* things, striking fear through punishment. — But it was necessary that in the old testament there should be *promise*, because, if man were always stricken with punishment, and nothing were promised him, he would flee: therefore the promise of the land of promise was joined to it[^p395-4]. But the new testament promises *spiritual* things, namely eternal life. Whence fear could not be struck, nor any temporal thing promised, save to a multiplied people: therefore before the Law there had to be a time of the law of nature. — Similarly, the Law begot infirmity, promising temporal things. And because the passage is not easy from the temporal to the eternal, from the animal to the spiritual[^p395-5]; therefore the middle was the time of the Prophets, to fit men for the spiritual testament. To this end therefore, that man might have true wisdom, it was necessary that the old testament should precede the new, and the time of the Patriarchs precede the Law. — And so it is in every man: first he is sensual, wholly given over to the senses, as a little boy; then he becomes animal, when he begins to speak, and phantasms begin to occupy him; then rational, when he begins to understand and consider; then intellectual, when he becomes wise.

11. Fourth, it is to *restore salvation*, which is not restored save through Christ. For it is not restored unless it be desired, loved, kept. Therefore it was delayed, that it might be desired, loved and kept, since according to Augustine[^p395-6] the bride's giving is delayed for this reason, that she may be held the dearer. Similarly, salvation was promised to the Patriarchs, figured in the Law, foretold by the Prophets, paid out by Christ. — Whence it was fitting that first there should be the fixing of the Patriarchs, then the production of the legal things, thirdly the budding of the Prophets, last the fullness of the fruit of the Gospel or of salvation through Christ.

12. According to this therefore note that in the ornament of the high Priest there were four rows of stones. In Wisdom[^p395-7]: *In the robe of the priest was the whole world, and the glories of the fathers were graven in the four rows of the stones.* And in those are the fourfold orders of mysteries; in which order the Scriptures were planted. — And in the first order or time there are three mysteries, namely of the *founding of things, of the purging of crimes*[^p395-8] *of the calling of the Fathers.* The *founding of things* answers to the power of the Father; the *purging of crimes*, to the wisdom of the Son, by which he judges; the *calling of the Fathers*, to the goodness of the Holy Spirit.

13. Similarly, under the Law there are three mysteries, namely the mystery of the *giving of laws*, in the four books of Moses, namely the second, third, fourth and in the fifth, where there is a recapitulation of the Law. But Genesis is given to the time of nature, where and in which there are great mysteries, and it is a book *most abundant* also in mysteries. The second mystery is of the *laying low of enemies* in Joshua, the third is the *promotion of judges*, as in the book of Judges and Ruth. The first mystery answers to the Father by reason of authority; the second to the Son, since he is the Word cleansing and purging[^p395-9]; the third to the Holy Spirit by reason of grace. This time is called that of the Law, because as yet the Prophets had not appeared.

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14. The time of prophecy began from Samuel, which likewise has three mysteries: the first of the *anointing of kings*, as in the book of Kings and Paralipomenon; the second was of the *revelation of the Prophets*, as in the Psalms and the twelve lesser Prophets and the four greater; the third of the *restoration of princes and priests;* and that is of Esdras, Nehemiah and the Machabees.

15. In the fourth time there are three mysteries: the first of the *redemption of men*, in the Gospels; the second of the *diffusion of charisms*, in the Acts of the Apostles and the Epistles of Paul and the canonical ones, where the seven gifts of the Holy Spirit are shown; the third of the *unlocking of the Scriptures*, in the Apocalypse. After which there can be no other.

16. In these twelve mysteries is the whole of Scripture. Job and Esther, Tobias, Judith cohere with the others: because Job coheres with the Law and the Prophets, the other three cohere with the books of restoration. — Whence he said[^p396-1] that at one time the book of Job was of such authority among the Jews that it was placed in the ark, where were the rod and the tables. — These are the twelve trees budding in paradise. In each of these there are twelve *lights* of the understandings of the Scriptures, namely *allegory, anagogy* and *tropology;* and twelve twelves are 144, and there results the number, namely, of those signed and the number of the city[^p396-2]. Whence in the Psalm: *Open thou my eyes, and I will consider the wondrous things of thy law.*

17. Of these twelve trees I wish to build and raise a tabernacle in my heart. — In paradise there was the *tree of life*, and there was the *tree of the knowledge of good and evil*[^p396-3], and so in all the mysteries of Scripture there is unfolded *Christ* with his body, and *antichrist* and the devil with his body. And in this manner Augustine made the book *On the City of God*, where he begins from Cain and Abel[^p396-4]. In the first ten books he treats of God and reproves idolatry; in four others of the beginning of the Church; in another four of its progress; in the last four of the consummation of the Church. For all the Saints prefigured Christ as much by deed as by word, as Job also more by deed than by word, as Gregory says in the third book of the *Morals.*

18. Let us speak therefore of Christ, who is the *tree of life in the midst of paradise*[^p396-5]; who is signified in the four things which are in the first mystery, from that place: *In the beginning he created*, up to this: *it was corrupted.* He is signified therefore by the *greater light*, by the *tree of life*, by *Adam's marriage*, and most of all by *Abel slain:* because Christ was slain by his own brethren; and a sign was set upon the Jews, that they should not be slain, but be vagabonds and fugitives upon the earth.

19. In the second mystery, namely of the *purging of crimes*[^p396-6], he is signified by *Noe's begetting*, who had three sons, and it signifies Christ, who had three sons, namely Greeks, Jews, Latins; since the title was written *in Greek, Hebrew and Latin letters.* He is signified by the *ark that was built*, which answers to the body of Christ principally, secondarily to the Church. He is signified by the *bow in the clouds*, which is the *sign of the covenant.* He is signified by *Noe uncovered*, lying drunken in his tent. Christ was made drunk with love of his bride and was stripped upon the cross, whom that most wicked Cham derided.

20. In the mystery of the *calling* he is signified by four things: by the *sacrifice of Isaac*, since properly by Abraham God the *Father* is signified; by Isaac, I say, who carried the wood upon his own neck[^p396-7], namely the wood of the cross. Christ is signified by *Jacob* making his wives fruitful; by *Judah*, who had two sons, Zara and Phares, of whom many things are said in the blessings, as that passage of Genesis: *Juda is a lion's whelp; to the prey, my son, thou art gone up; resting thou hast couched as a lion, and as a lioness, who shall rouse him?* Whence also the lawgiver inserted that figure concerning the two sons of Judah by Thamar. He is signified also most fittingly by *Joseph*, who, sold by his own, was exalted among strangers. — These are the twelve principal mysteries before the time of the Law.

21. Under the Law, in the mystery of the giving of the Law he is signified by the *rod of Moses*, with which he scourged Egypt, with which he dried the seas, which is the *rod of strength which the Lord sent forth out of Sion*[^p396-8]. He is signified by the *ark of the testament*, by the many things laid up in it. He is signified by the *ornament of the Pontiff*, as by the mitre, the ephod and so on; at whose death the fugitives had to return to their own. He is signified also by the *rite of sacrifice*, by the lamb, the ram, the calf and so on; all which are referred to Christ.

22. In the mystery of the *laying low of enemies* Christ is likewise signified by *Joshua's entering in*, who divided

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the Jordan, where the form of baptism is given, and made the waters which were going down into the dead sea return to their own origin[^p397-1], that is, souls. He is signified by *his own conflict.* He is signified by *his own triumph*, who destroyed Jericho, hanged the kings, and afterwards divided the land by lines and is the *bringer-in* into the land of promise. So Christ brings us into heaven by his own entering in.

23. In the mystery of the *promotion of judges* he is signified by *Caleb*, whose strength endured, who was an explorer of the land from the tribe of Judah[^p397-2]; by *Othoniel*, who on account of his victory had Axa to wife; by *Gedeon*, of whom in Isaiah: *As in the day of Madian;* by *Samson*, who in almost all things is referred to Christ: by the slaying of the lion, by the gates carried off, who also slew more in his death than while alive. By the loss of his hair he cannot signify *Christ*, but he signifies the *Christian*, who loses the sevenfold grace of the Holy Spirit. Whence when something cannot be made a mystery in the head, it is to be transferred to the members.

24. In the mystery of the *anointing of kings* he is signified by *David*, by *Solomon*, by *Ezechias*, by *Josias.* — David is a figure in many things. — Solomon signifies Christ except in the matter of his wives, in whom nothing good can be signified. Whence in the Canticle[^p397-3], where it is said: *There are threescore queens and fourscore concubines, and young maidens without number;* it does not speak of wives *according to the letter*, but rather they are set down there *in a mystical way*, in whom are signified *perfect* and *imperfect souls.* — He is signified by Ezechias: *I said*, quoth he, *in the midst of my days I shall go to the gates of hell.* — Josias also signifies Christ, upon whose death the Lamentations were made: *How doth the city sit solitary that was full of people? She is become as a widow, the mistress of the Gentiles; the prince of provinces is made tributary.*

25. But in the mystery of the *revelation of the Prophets* he is signified specially by a *vision*, by a *sign*, by a *word*, by a *deed.* First indeed by a *vision*, as he saw[^p397-4] *a boiling caldron*, and so of the rest; and likewise *a rod watching*, in the same place. Second, by a *sign*, as concerning Eliseus and Giezi, who carried the staff over the boy, and he did not revive; and afterwards he himself lay upon him; which according to Gregory signifies the Law and Christ. Third, by a *word*, which they heard but did not see, as they said[^p397-5]: *The word which the Lord hath spoken upon him.* Fourth, by a *deed*, as in the deed of Jonas, who was *three days in the whale's belly*, as the Lord was for three days in the sepulchre. — In the mystery of the revelation of the Prophets he is signified by the *song of harmony;* in the Psalm[^p397-6]: *On the psaltery of ten strings*, where David learns to prophesy; by the *light of wisdom* in the sapiential books; by the *epithalamial canticle*, which is of the bride of Christ, in the Canticle; by the *vision of prophecy*, which is in diverse ways: one saw Christ as *a rod watching*, another *upon a high throne*, another *clothed*[^p397-7].

26. In the mystery of *restoration* he is signified first by *Esdras*, who restored the Scripture and the letters[^p397-8]; by *Nehemiah*, who restored the city; by *Zorobabel*, who restored the temple; by *Jesus*, son of Josedec, who restored the rite of worshipping God.

27. In the mystery of the *redemption of men* Christ is signified as *the meek man* in Matthew, as *the triumphing lion* in Mark; whence in the same[^p397-9]: *Looking round about on them with anger;* as *the slain calf* in Luke; whence: *There was in the days of Herod a priest*, and it has an eye to the passion; as *the flying eagle* as regards the Divinity in John: *In the beginning was the Word* etc.

28. In the mystery of the *diffusion of grace* he is signified as *the bountiful diffuser* in the Acts, when he gave the Holy Spirit; as *the loving diffuser*, as in Paul, in whom the Acts of the Apostles are consummated; whence Luke says few things of the other Apostles and passes at once to Paul — who gave the Holy Spirit; as is plain of those twelve who had been baptized in the baptism of John[^p397-10] — nor is it a wonder, since he himself was Benjamin and *a ravening wolf*, the last of the Apostles, by whom the order to come is signified. He is signified as *the prudent diffuser* in the canonical epistles, as *the wise diffuser* in the Epistles of Paul.

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29. In the mystery of the *unlocking of Scripture* he is signified after the manner of *one presiding*, as is plain by *the son of man in the midst of the candlesticks*[^p398-1], who had seven stars, that is seven Churches; after the manner of *one doing battle*, as the lamb with the beast, with the dragon, in the vials and the trumpets; after the manner of *one triumphing*, since he had a sharp sword and a sharp sickle; after the manner of *one beatifying*, since he saw a new heaven and a new earth.

30. These therefore are the mysteries about the *tree of life*, namely of Scripture, which begins from eternity and is terminated unto eternity. Whence: *In the beginning God created heaven and earth;* and at the end: *I saw a new heaven and a new earth.* These are the forty-eight boards of the *tabernacle:* twenty on one side, and twenty on the other, on the hinder part eight; in which is placed the ark[^p398-2], namely Christ, containing in himself *all the treasures of wisdom and knowledge*, upon whom the Cherubim look. And these are the twelve trees about the *tree of life.*

---

la: Gen. 1, 11. — Immediate post respicitur collatio praecedens.

en: Genesis 1:11. — Immediately after, reference is had to the preceding collation.

la: Cap. 5, 39. — Seq. locus est Psalm. 118, 154: « Propter eloquium tuum vivifica me »; tertius Ioan. 6, 69; quartus Eccli. 40, 22.

en: Chapter 5:39. — The following passage is Psalm 118:154: "Quicken thou me according to thy word"; the third is John 6:69; the fourth Ecclesiasticus 40:22.

la: Cap. 1, 11. — Seq. locus est Psalm. 64, 10. seqq.

en: Chapter 1:11. — The following passage is Psalm 64:10 ff.

la: Cap. 11, 10: Terra enim, ad quam ingrederis possidendam etc. Ibid. v. 11: Sed montuosa est et campestris, de caelo exspectans pluvias. — Seq. locus est Ps. 64, 10; tertius Deut. 32, 1. et 2.

en: Chapter 11:10: "For the land, which thou goest in to possess," and so on. Ibid. v. 11: "But it is a land of hills and plains, expecting rains from heaven." — The following passage is Psalm 64:10; the third Deuteronomy 32:1 and 2.

la: Cap. 27, 27. seq. — Subinde respicitur Ps. 4, 8: A fructu frumenti, vini et olei sui multiplicati sunt.

en: Chapter 27:27 f. — Thereupon reference is had to Psalm 4:8: "By the fruit of their corn, their wine and oil, they are multiplied."

la: Gen. 1, 11: Faciens fructum iuxta genus suum. Ibid. 12: Habens unumquodque sementem secundum speciem suam. — Seq. locus est Cant. 1, 4; tertius Gen. 2, 8. et 9.

en: Genesis 1:11: "Yielding fruit after its kind." Ibid. 12: "Every one having seed according to its kind." — The following passage is Canticles 1:4; the third Genesis 2:8 and 9.

en: Chapter 10:1.

la: Cfr. Gen. 35, 22. seqq. — Inferius respicitur Isai. 45, 8: Rorate caeli desuper etc., et Rom. 10, 4: Finis enim Legis Christus ad iustitiam omni credenti (cfr. supra collat. 3. n. 10.).

en: Compare Genesis 35:22 ff. — Below, reference is had to Isaiah 45:8: "Drop down dew, ye heavens, from above," and so on, and Romans 10:4: "For the end of the Law is Christ, unto justice to everyone that believeth" (compare above, collation 3, n. 10).

en: Chapter 24:13 and 16.

la: Cap. 24, 5. et 6. — Seq. locus est III. Reg. 4, 25: « Habitabatque Iuda et Israel absque timore ullo, unusquisque sub vite sua et sub ficu sua ». Subinde respicitur Num. 21, 8. seq., ubi de erectione aenei serpentis et simul, ut videtur, Gen. 3, 6. — Verba textus, ut leguntur in codd., sunt subobscura ob brevitatem. Pro *palus serpentis* Vat. *sed sterilis, pulcra*.

en: Chapter 24:5 and 6. — The following passage is III Kings 4:25: "And Juda and Israel dwelt without any fear, every one under his vine and under his fig tree." Thereupon reference is had to Numbers 21:8 f., where the raising of the brazen serpent is treated, and at the same time, as it seems, Genesis 3:6. — The words of the text, as they are read in the codices, are somewhat obscure through their brevity. For *palus serpentis* the Vatican edition has *sed sterilis, pulcra*.

la: Cap. 2, 12: Flores... nostra, tempus putationis advenit, vox etc. — Seq. locus est Isai. 11, 1; tertius Thren. 1, 1. — Beda, II. in Cantic. cantic. allegor. exposit. c. 2. n. 9. dicit, quod vox turturis « humiliter resonans gemitum pro cantu exprimit ».

en: Chapter 2:12: "The flowers… our land, the time of pruning is come, the voice," and so on. — The following passage is Isaiah 11:1; the third Lamentations 1:1. — Bede, *Allegorical Exposition on the Canticle of Canticles* II, c. 2, n. 9, says that the voice of the turtle "sounding humbly expresses a moan instead of a song."

la: Cap. 4, 2. — Seq. locus est Luc. 1, 42: Benedicta tu inter mulieres et etc.; tertius Marc. 4, 28.

en: Chapter 4:2. — The following passage is Luke 1:42: "Blessed art thou among women, and," and so on; the third Mark 4:28.

la: Epist. I. Cor. 1, 21. — Seq. locus est Sap. 16, 12; tertius Isai. 7, 9. secundum septuaginta interpretes (cfr. supra pag. 306, nota 1.); quartus Rom. 12, 3, ubi post *oportet sapere* Vulgata addit *sed sapere ad sobrietatem*.

en: I Corinthians 1:21. — The following passage is Wisdom 16:12; the third Isaiah 7:9 according to the seventy interpreters (compare above, page 306, note 1); the fourth Romans 12:3, where after *oportet sapere* the Vulgate adds *sed sapere ad sobrietatem*.

la: Cfr. supra collat. 7. n. 8. seqq. De seqq. vide Hug. a S. Vict. II. de Sacram. p. VIII. c. 1.

en: Compare above, collation 7, n. 8 ff. On what follows see Hugh of St Victor, *On the Sacraments* II, part VIII, c. 1.

la: Psalm. 15, 4. — Seq. locus est Rom. 7, 8; tertius est Isai. 1, 14. et 11. (Holocausta arietum etc.). — De interfectione Prophetarum cfr. supra pag. 375, nota 1.

en: Psalm 15:4. — The following passage is Romans 7:8; the third is Isaiah 1:14 and 11 ("Holocausts of rams," and so on). — On the slaying of the Prophets compare above, page 375, note 1.

la: Gal. 3, 22. — Seq. locus est Rom. 3, 12, ubi allegatur Ps. 13, 3. Cfr. de his supra Breviloq. p. IV. c. 4.

en: Galatians 3:22. — The following passage is Romans 3:12, where Psalm 13:3 is alleged. Compare on these things above, the *Breviloquium*, part IV, c. 4.

la: Gen. 17, 19. Ibid. 22, 1. seqq., de fide et obedientia Abrahae in filii sui immolatione. Vide de his Hebr. 11, 11. et 17-19. — Inferius respicitur Exod. 14, 21. seqq. (de transitu maris) et c. 7-12. (de flagellatione Aegypti).

en: Genesis 17:19. Ibid. 22:1 ff., on the faith and obedience of Abraham in the immolation of his son. See on these things Hebrews 11:11 and 17–19. — Below, reference is had to Exodus 14:21 ff. (on the passage of the sea) and cc. 7–12 (on the scourging of Egypt).

la: Epist. I. Cor. 15, 46: Sed non prius quod spiritale est, sed quod animale, deinde quod spiritale. — Subinde respicitur Gal. 4, 24. — De differentia utriusque Legis penes radicem, scil. timorem et amorem, cfr. III. Sent. d. 40. q. 1.

en: I Corinthians 15:46: "Yet that was not first which is spiritual, but that which is natural, afterwards that which is spiritual." — Thereupon reference is had to Galatians 4:24. — On the difference of the two Laws with respect to their root, namely fear and love, compare III *Sentences* d. 40, q. 1.

en: Genesis 13:15 ff. and Exodus 13:11.

la: Epist. I. Cor. 2, 14: Animalis autem homo non percipit ea quae sunt Spiritus Dei etc.

en: I Corinthians 2:14: "But the sensual man perceiveth not these things that are of the Spirit of God," and so on.

la: Libr. VIII. Confess. c. 3. n. 7: Et institutum est, ut iam pactae sponsae non tradantur statim, ne vilem habeat maritus datam, quam non suspiraverat sponsus dilatam. Cfr. tom. IV. pag. 674, nota 4.

en: *Confessions* VIII, c. 3, n. 7: "And it is ordained that brides already betrothed be not handed over at once, lest the husband hold cheap the bride given him, for whom as bridegroom he had not sighed while she was withheld." Compare tome IV, page 674, note 4.

en: Chapter 18:24. Compare Exodus 28:6 ff.

la: In diluvio. Vide Gen. 6, 5. seqq.

en: In the flood. See Genesis 6:5 ff.

la: Cfr. Malach. 3, 3, ubi dicitur de Dominatore veniente ad templum suum (allegatur a Matth. 11, 10.), quod « sedebit conflans et emundans argentum et purgabit filios Levi » etc.

en: Compare Malachy 3:3, where it is said of the Ruler coming to his temple (he is alleged by Matthew 11:10) that "he shall sit refining and cleansing the silver, and he shall purify the sons of Levi," and so on.

la: Scilicet Bonaventura. Vat. *dixit Hieronymus*; sed hic nihil habet de ista re; nec potuimus invenire alium antiquum auctorem, a quo ista notitia sumta sit. — Numeri sequentes resultant, quia in quolibet mysterio sunt 4 *figurae*, secundum triplicem sensum intelligendae. Sed aliquid excidisse videtur.

en: Namely Bonaventure. The Vatican edition reads *dixit Hieronymus*; but he has nothing on that matter; nor have we been able to find any other ancient author from whom that piece of information was taken. — The numbers that follow result from this, that in every mystery there are 4 *figures*, to be understood according to the threefold sense. But something seems to have dropped out.

la: Apoc. 7, 4: Et audivi numerum signatorum, centum quadraginta quatuor millia signati etc. Cfr. 14, 1. Ibid. 21, 17: Et mensus est murum eius [civitatis] centum quadraginta quatuor cubitorum etc. — Seq. locus est Ps. 118, 18.

en: Apocalypse 7:4: "And I heard the number of them that were signed, a hundred forty-four thousand were signed," and so on. Compare 14:1. Ibid. 21:17: "And he measured the wall thereof [of the city], a hundred forty-four cubits," and so on. — The following passage is Psalm 118:18.

en: Genesis 2:9.

la: Vide XV. c. 1. n. 2. — Gregor., III. Moral. c. 13. n. 25. seqq., ostendit, quomodo Iob patiendo significavit caput et membra Ecclesiae; loc. cit. recurrit ad ea quae in Praefatione monuerat, ubi c. 6. n. 14. docet, quod Iob « non loquendo tantummodo, sed etiam patiendo prophetaret ».

en: See XV, c. 1, n. 2. — Gregory, *Morals* III, c. 13, n. 25 ff., shows how Job by suffering signified the head and the members of the Church; in the place cited he goes back to what he had noted in the Preface, where at c. 6, n. 14 he teaches that Job "prophesied not only by speaking but also by suffering."

la: Gen. 2, 9. — Verba mox posita *In principio creavit* usque ibi: *corrupta est*, habentur Gen. 1, 1. usque 6, 11.

en: Genesis 2:9. — The words presently set down, *In principio creavit* as far as *corrupta est*, are found from Genesis 1:1 to 6:11.

la: Cfr. Gen. 6, 11. usque c. 11, ubi de diluvio, arca etc. — Subinde allegatur Luc. 23, 38. (de titulo scripto).

en: Compare Genesis 6:11 to c. 11, where the flood, the ark and so on are treated. — Thereupon Luke 23:38 is alleged (on the title that was written).

la: Vide Gen. 22, 6. — Inferius allegatur Gen. 49, 9. — De duobus filiis Iuda de Thamar cfr. Gen. 38, 27. seqq., quorum significatio infra collat. 16. datur.

en: See Genesis 22:6. — Below, Genesis 49:9 is alleged. — On the two sons of Judah by Thamar compare Genesis 38:27 ff., whose signification is given below, collation 16.

la: Psalm. 109, 2: Virgam virtutis tuae emittet Dominus ex Sion. — Hebr. 9, 4. dicitur, quod in arca fuit « manna et virga Aaron, quae fronduerat, et tabulae testamenti ». — Num. 35, 28: Debuerat enim profugus usque ad mortem Pontificis in urbe residere, postquam autem ille obierit, homicida revertetur in terram suam. Ibid. v. 32: Exules et profugi ante mortem Pontificis nullo modo in urbes suas reverti poterunt.

en: Psalm 109:2: "The Lord will send forth the sceptre of thy power out of Sion." — In Hebrews 9:4 it is said that in the ark there was "the manna and the rod of Aaron that had blossomed, and the tables of the testament." — Numbers 35:28: "For the fugitive ought to have stayed in the city until the death of the high Priest; but after he is dead, the manslayer shall return into his own land." Ibid. v. 32: "The exiles and fugitives shall by no means be able to return into their own cities before the death of the high Priest."

en: Compare Joshua 3:16.

la: Num. 13, 7. — De Othoniel vide Iudic. 1, 12. seqq. — Subinde allegatur Isai. 9, 4. (cfr. etiam Iudic. 7, 22. et Ps. 82, 10.).

en: Numbers 13:7. — On Othoniel see Judges 1:12 ff. — Thereupon Isaiah 9:4 is alleged (compare also Judges 7:22 and Psalm 82:10).

la: Cap. 6, 7. Cfr. Beda, V. in Cantic. cantic. allegorica exposit. in hunc locum. — Seq. locus est Isai. 38, 10; tertius Thren. 1, 1. Hieron., III. Comment. in Zachar. 12, 11. seqq.: *In campo Mageddon*, in quo Iosias, rex iustus, a Pharaone cognomento Nechao vulneratus est, super quo Lamentationes scripsit Ieremias... et scripsisse eum, Paralipomenon testatur liber.

en: Chapter 6:7. Compare Bede, *Allegorical Exposition on the Canticle of Canticles* V, on this passage. — The following passage is Isaiah 38:10; the third Lamentations 1:1. Jerome, *Commentary on Zacharias* III, on 12:11 ff.: "*In the field of Mageddon*, in which Josias, the just king, was wounded by Pharao surnamed Nechao, over whom Jeremiah wrote the Lamentations… and that he wrote them, the book of Paralipomenon attests."

la: Ierem. 1, 13. Ibid. v. 11: Virgam vigilantem ego video. (*Olla* exhibetur etiam ab Ezech. 24, 3. et 6; Ioel 2, 6; Amos 4, 2; Mich. 3, 3.). — De Elisaeo et Giezi cfr. IV. Reg. 4, 31. seqq. — Sententia Gregorii habetur IX. Moral. c. 40. n. 63.

en: Jeremiah 1:13. Ibid. v. 11: "I see a rod watching." (The *caldron* is set forth also by Ezekiel 24:3 and 6; Joel 2:6; Amos 4:2; Micheas 3:3.) — On Eliseus and Giezi compare IV Kings 4:31 ff. — Gregory's sentence is found in *Morals* IX, c. 40, n. 63.

la: Isai. 16, 13. seq.: Hoc verbum, quod locutus est Dominus ad Moab ex tunc. Et nunc locutus est Dominus dicens: In tribus annis, quasi anni mercenarii, auferetur gloria Moab etc. — Subinde allegatur Matth. 12, 40: Sicut enim fuit Ionas in ventre ceti tribus diebus et tribus noctibus, sic erit Filius hominis in corde terrae etc.

en: Isaiah 16:13 f.: "This is the word that the Lord spoke to Moab from that time. And now the Lord hath spoken, saying: In three years, as the years of a hireling, the glory of Moab shall be taken away," and so on. — Thereupon Matthew 12:40 is alleged: "For as Jonas was in the whale's belly three days and three nights, so shall the Son of man be in the heart of the earth," and so on.

la: Ierem. 1, 11: Virgam vigilantem etc.; Isai. 6, 1: In anno... vidi Dominum sedentem super solium excelsum etc.; Ezech. 9, 2: Vir... vestitus erat etc. (Apoc. 1, 13: Similem Filio hominis, vestitum podere etc.).

en: Jeremiah 1:11: "A rod watching," and so on; Isaiah 6:1: "In the year… I saw the Lord sitting upon a throne high and elevated," and so on; Ezekiel 9:2: "A man… was clothed," and so on (Apocalypse 1:13: "One like to the Son of man, clothed with a garment down to the feet," and so on).

la: Cfr. Hieron., contra Helvid. de Perpet. Virginit. B. Mariae, n. 7: Sive Moysen dicere volueris auctorem Pentateuchi, sive Esdram eiusdem instauratorem operis, non recuso. — De Nehemia vide II. Esdr. 2. seqq.; de Zorobabel et Iesu, filio Iosedec, ibid. I. 3, 2. Cfr. Eccli. 49, 13. et 14.

en: Compare Jerome, *Against Helvidius on the Perpetual Virginity of the Blessed Mary*, n. 7: "Whether you wish to call Moses the author of the Pentateuch, or Esdras the restorer of the same work, I do not refuse." — On Nehemiah see II Esdras 2 ff.; on Zorobabel and Jesus, son of Josedec, ibid. I, 3:2. Compare Ecclesiasticus 49:13 and 14.

la: Cap. 3, 5. — Seq. locus est Luc. 1, 5. (Vulgata post *Herodis* addit *regis Iudaeae*); tertius Ioan. 1, 1.

en: Chapter 3:5. — The following passage is Luke 1:5 (after *Herodis* the Vulgate adds *regis Iudaeae*); the third John 1:1.

la: Act. 19, 1-7. — Gen. 49, 27: Beniamin lupus rapax etc.

en: Acts 19:1–7. — Genesis 49:27: "Benjamin a ravenous wolf," and so on.

la: Apoc. 1, 13: Et in medio septem candelabrorum aureorum similem filio hominis etc. Ibid. v. 16: Et habebat in dextera sua stellas septem; v. 11: Et mitte septem Ecclesiis, quae sunt in Asia, Epheso etc. — De bello Agni cum dracone et bestia vide ibid. c. 12. et 13; de phialis c. 15, 7. et 16, ac 18; de tubis c. 8. et 9. — De gladio acuto ibid. 1, 16. et de falce acuta ibid. 14, 14. — De caelo novo et terra nova ibid. 21, 1.

en: Apocalypse 1:13: "And in the midst of the seven golden candlesticks one like to the son of man," and so on. Ibid. v. 16: "And he had in his right hand seven stars"; v. 11: "And send to the seven Churches which are in Asia, to Ephesus," and so on. — On the war of the Lamb with the dragon and the beast see ibid. cc. 12 and 13; on the vials c. 15:7 and 16, and 18; on the trumpets cc. 8 and 9. — On the sharp sword ibid. 1:16, and on the sharp sickle ibid. 14:14. — On the new heaven and the new earth ibid. 21:1.

la: Cfr. Exod. 26, 18. seqq. — Subinde allegatur Col. 2, 3: In quo sunt omnes thesauri sapientiae etc.; et respicitur Exod. 25, 18. seqq. (de Cherubim).

en: Compare Exodus 26:18 ff. — Thereupon Colossians 2:3 is alleged: "In whom are hid all the treasures of wisdom," and so on; and reference is had to Exodus 25:18 ff. (on the Cherubim). ---

translators_notes:
**Provenance.** Printed pp. 392–398 (PDF 468–474), raw L66937–66936 ff. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer
bands. Plate scouting banked ahead of writing at `manual-review/hex-c14-plate-scouting.md`.

**Span, both ends fixed positively.** Collatio XIV's **heading, subtitle and Summarium print on
p. 392**, below Collatio XIII's ¶ 33; **its body opens on p. 393** and closes part-way down
**p. 398** at *…Et haec sunt duodecim ligna circa lignum vitae.* — fixed from **Collatio XV's own
heading on that same leaf**, never from a running head.

**Heading.** `COLLATIO XIV.` carries **no apparatus anchor**. Fourteenth opening read; only
Collatio I has one.

**★★★ THE SUMMARIUM CROSSES THE LEAF BOUNDARY — A FIRST IN THIS WORK.** It begins full measure at
the foot of p. 392 and **continues at the head of p. 393, above that leaf's two-column body**,
breaking mid-clause at *…et antichristus ut* | *lignum scientiae boni et mali, 17.* Thirteen
Summaria have been read and every one sat wholly on its own leaf. Consequences, both live: **the
`<!-- page 393 -->` break falls INSIDE the Summarium**, and **p. 393's default gutter window is
poisoned** by the full-measure matter at the top of the leaf (see below).

**★★★ THE SUMMARIUM RUNS ONE SHORT OF THE BODY, AND ITS OWN RANGES SHOW THE SEAM.** The body has
**30 numbered ¶¶, 1..30, no gaps, identical in both languages**; the Summarium's last entry is
**`Epilogus, 29`**. The break is visible in the Summarium itself, which **overlaps its own
ranges** — *…24-26. — …26-28. — Epilogus, 29.* — so that from ¶ 26 onward its numbering runs one
behind. The marginal gloss `Epilogus` in the body sits on **¶ 30**, not ¶ 29. Rendered exactly as
printed in both places; **nothing is emended, and the body is what was counted.** This is the c6
mechanism a second time (c6 ran *three* short), and it is the standing rule earning itself again:
**the Summarium is a finding aid, never a count.**

**Hand-off picked up.** **None**, and it is a checked statement: all four of p. 392's footer notes
belong to Collatio XIII, because on that leaf Collatio XIV contributes only heading, subtitle and
Summarium and so carries no anchor.

**Hand-off forwarded.** **p. 398 nn. 3–5 are Collatio XV's and are NOT claimed here.** This chunk
owns **nn. 1–2** only on that leaf; n. 1 anchors in ¶ 29's left column, n. 2 in ¶ 30's right column.
`KNOWN_TOTALS` carries `398: 5` and the apparatus check reports a legitimate PENDING until c15
lands. ⚠ The next chunk must re-derive their position and column rather than adopt this line.

**Per-page register (44 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 392 | **none** (all seven are c13's) | — | this chunk carries no anchor on that leaf | — |
| 393 | nn. 1–7 | 1–4 L, runover + 5–7 R | 1–4 L, 5–7 R | they **coincide** |
| 394 | nn. 1–8 | 1–4 L, runover + 5–8 R | 1–5 L, 6–8 R | left block **underruns by one** |
| 395 | nn. 1–9 | 1–4 L, 5–9 R | 1–4 L, 5–9 R | they **coincide** |
| 396 | nn. 1–8 | 1–4 L, 5–8 R | 1–5 L, 6–8 R | left block **underruns by one** |
| 397 | nn. 1–10 | 1–5 L, runover + 6–10 R | 1–4 L, 5–10 R | left block **overruns by one** |
| 398 | nn. 1–2 (nn. 3–5 are c15's) | nn. 1–3 L, nn. 4–5 R | n. 1 L, n. 2 R | boundary |

**Runovers — three gutter-crossing.** p. 393 n. 4 (*…de caelo* | *exspectans pluvias…*) · p. 394
n. 4 (*…tertius Thren. 1, 1. —* | *Beda, II. in Cantic…*) · p. 397 n. 5 (*…Ionas in* | *ventre ceti
tribus diebus…*). Three of this chunk's right-hand blocks therefore open **unnumbered**; with c12's
two and c13's two, that is **eleven of the last sixteen leaves.**

⚠ **Recording the negatives.** All five interior page-foot joints were checked at the band and are
**clean** — each left block opens with a numbered ¹, and each body joint reads continuously:
393/394 *…in manifestatione vi-* → *sionum prophetalium* (mid-word) · 394/395 *…conclusit Scri-* →
*ptura omnia sub peccato* (mid-word) · 395/396 ¶ 13 closes, ¶ 14 opens · 396/397 *…qui divisit* →
*Iordanem* · 397/398 ¶ 28 closes, ¶ 29 opens. None is a page-crossing runover.

**Gutters — every one profiled over the region actually transcribed.**

| page | region | band | value |
|---|---|---|---|
| 392 | XIV's matter is full measure | — | **no gutter, and correctly so** |
| 393 | body, rows .16–.75 (above it is the Summarium) | 1153–1208 (56 px) | **1180** |
| 394 | body | **skewed ~21 px — see below** | **1385** |
| 395 | body | 1133–1193 (61 px) | **1163** |
| 396 | body | 1363–1425 (63 px) | **1394** |
| 397 | body | 1195–1255 (61 px) | **1225** |
| 398 | XIV's body, rows .07–.19 only | 1288–1352 (65 px), rule 1320 centred | **1320** |

**★★ THE SKEW REMEDY IS SIMPLER THAN c13 MADE IT — ONE SPLIT USUALLY SUFFICES.** p. 394 is skewed
like p. 390: profiled in slices its band walks from 1344–1405 at the head of the body to 1363–1427
at the foot, ~21 px. **But a single split still separates the columns whenever the largest
left-column edge falls below the smallest right-column edge** — here 1363 < 1405, so **1385** is
safe at every height, and both crops read clean. ⚠ **Checked against c13: p. 390 satisfied the same
condition** (max left 1350 < min right 1362), so the two crops used there were unnecessary, though
harmless. **The rule to carry: slice the profile, then test `max(left) < min(right)`; crop twice
only when that fails** — i.e. only when the drift exceeds the band width.

**★★ BOTH BOUNDARY LEAVES FAIL THE DEFAULT WINDOW, AND FOR OPPOSITE REASONS.** p. 393's default is
poisoned from **above** (the Summarium's full-measure continuation at the head of the leaf);
p. 398's from **below** (Collatio XV's heading and Summarium fill everything under the top ~15 %).
Profile the region you are transcribing.

**Digits and readings settled at the band, against the raw.** p. 388's *terra est **infimum**
elementorum* class recurs here in kind: p. 394 n. 6 is **I. Cor. 1, 21** and not `4, 21` — the 1/4
class, settled because the quoted verse *Quia in Dei sapientia non cognovit mundus…* **is**
1 Cor 1:21. p. 397 n. 3's *In campo **Mageddon*** and p. 394 n. 3's *Num. 21, 8* likewise read off
the band.
★ **p. 394 n. 8 prints its verses OUT OF ORDER — `Isai. 1, 14. et 11.`** Transcribed as printed,
not silently reordered, on the same discipline as the Itinerarium colophon.
★ **p. 396 n. 1 is Quaracchi declaring their own text defective** — *Sed aliquid excidisse
videtur*, after they fail to find any ancient author for Bonaventure's remark and reject the
Vatican edition's *dixit Hieronymus*. Rendered in full; **the editors' admission is part of the
apparatus, not a licence to emend the body.**

**Register.** *figurae sacramentales* → "sacramental figures" · *germinatio* → "sprouting" ·
*pullulatio* → "budding" (*pullulantia* → "budding", of the twelve trees) · *venusta* → **"comely"**,
holding to *speciositas* → "comeliness" frozen at Itinerarium c2, since the two words do the same
work here · *uberrima* → "most abundant" · *fixio radicum* → "the fixing of roots" ·
*legalis / historialis / sapientialis / prophetalis* carried over unchanged from c13 ·
*inunctio regum* → "the anointing of kings" · *reseratio Scripturae* → "the unlocking of
Scripture" (*reserare* → "to unlock", kept apart from *aperire*) · *diffusor largus / pius /
prudens / sapiens* → "the bountiful / loving / prudent / wise diffuser", the four kept as one
series because ¶ 28 makes them a closed set · *mysterialiter* → **"in a mystical way"**, and
*mysteriari* → "to be made a mystery" (¶ 23), both deliberate coinages for Bonaventure's own ·
*indigentia* → "neediness" (not "indigence"), so that *virtus cognoscitiva / potestativa /
amativa* → "the knowing / empowering / loving virtue" reads as a lack of power, not of money.

**Marginalia** (trimmed from the body, transcribed here in body order, per the standing Vol V
convention). p. 393 — Introductio. · Argumentum collationis. · Pars I. De figuris Scripturae in
genere. · Germinatio vivida. · Secundo, uberrima. · Tertio, venusta. · Ordo in Scriptura. ·
Gradus 4 successionis. p. 394 — Explicatur. · Scriptura de primo. · De secundo. · De tertio. ·
De quarto. · De his simul. · Finis quadruplex Scripturae. · De primo fine. · Indigentia triplex. ·
Caecitas. · Infirmitas. · Malignitas. p. 395 — De secundo fine. · Tria praemittenda. · De tertio
fine. · Duplex radix. · Duplex promissio. · Medium tempus Prophetarum. · Simile. · De quarto
fine. · Epilogus. · Pars II. De 12 mysteriis in quadruplici ordine et tempore. · In primo ordine
3 mysteria. · Item, in secundo. p. 396 — Item, in tertio. · Item, in quarto. · In his tota
Scriptura. · In his mysteriis figuratur Christus et antichristus. · De Augustino. · Primo de
Christo. · Ordo primus. In primo mysterio 4 figurae Christi. · Item, in secundo. · Item, in
tertio. · Ordo secundus. In primo mysterio 4 figurae. · Item, in secundo. p. 397 — Item, in
tertio. · Ordo tertius. In primo mysterio 4 figurae. · Item, in secundo. · Item, in tertio. ·
Ordo quartus. In primo mysterio 4 figurae. · Item, in secundo. p. 398 — Item, in tertio. ·
Epilogus.

**Furniture not transcribed.** The signature `S. Bonav. — Tom. V.` and the gathering signature `50`
at the foot of p. 393.

**Flags.** Zero `[?]` flags.

**Citation QA — one flag, dispositioned.** `build-citations.py` reports **one** line attributable
to this chunk, corpus total unchanged at 228: ¶ 25's bare **`ibidem`** in the Latin body
(*…similiter virgam vigilantem, ibidem*), classed `unresolvable`. **This is the tool behaving
correctly and the reading is right** — Bonaventure's *ibidem* points back to the vision of
Jeremiah 1, which Quaracchi supply in their own n. 4 (`Ierem. 1, 13. Ibid. v. 11`), and the ledger
declines to invent a target from a bare anaphor rather than fabricate one. Same class as the
existing lines at `bon-itin-c4` and `bon-itin-c7`. **No edit is authorised or made.**