site: bonaventure

collection: Book I: On the Mystery of the Trinity

title: Proemium

title_alt: PROOEMIUM SANCTI BONAVENTURAE in librum primum Sententiarum

title_alt: Proemium of Saint Bonaventure to the first book of the Sentences

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

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.

### PROOEMIUM
#### SANCTI BONAVENTURAE
#### IN LIBRUM PRIMUM SENTENTIARUM.

> *Profunda fluviorum scrutatus est, et abscondita produxit in lucem.*
> Iob, XXVIII, 11.

Verbum istud, quod[^p1-1] sumtum est ex Iob vigesimo octavo, diligentius consideratum nobis aperuit viam ad praecognoscendum quadruplex genus causae in libro Sententiarum, scilicet *materialis, formalis, efficientis* et *finalis.* Causa namque materialis innuitur in nomine *fluviorum,* causa formalis in perscrutatione *profundorum,* causa finalis in revelatione *absconditorum,* causa vero efficiens intelligitur in supposito duorum verborum, scilicet *scrutatus est* et *produxit in lucem.*

Innuitur[^p1-2] causa *materialis* nomine *fluviorum* pluraliter, non singulariter, ut non solum tangatur libri totius materia vel subiectum in generali, sed etiam particularium librorum in speciali. Propter quod notandum, quod iuxta *quadruplicem* proprietatem fluvii materialis quadruplex est fluvius spiritualis, de quo secundum quadruplicem differentiam sunt quatuor libri Sententiarum. Considero[^p1-3] namque fluvium materialem quoad durationem, et invenio *perennitatem.* Nam sicut dicit Isidorus[^p1-4]: «Fluvius est perennis fluxus». Considero quantum ad extensionem, et invenio *spatiositatem.* In hoc enim distinguitur fluvius a rivulo. Considero quantum ad motum, et invenio *circulationem.* Sicut enim dicitur Ecclesiastis primo[^p1-5]: *Ad locum, unde exeunt flumina, revertuntur* etc. Considero[^p1-6] effectum, et invenio *emundationem.* Nam fluvius propter aquarum abundantiam mundat terras, per quas currit, ita quod non inquinatur[^p1-7]. Et quoniam omnes transferentes secundum aliquam similitudinem transferunt[^p1-8], ex hac quadruplici conditione sumta metaphora, quadruplex in spiritualibus fluvius invenitur, sicut colligere possumus ex Scripturis.

*Primo,* propter *perennitatem* dicitur fluvius personarum emanatio, quoniam illa emanatio sola est sine principio, sine fine[^p1-9]. De hoc fluvio Daniel septimo[^p1-10]: *Antiquus dierum sedit, et fluvius igneus rapidusque egrediebatur a facie eius.* Antiquus iste dierum est Pater aeternus, cuius antiquitas est aeternitas. Iste antiquus *sedit,* quia non solum in eo est aeternitas, sed etiam immutabilitas[^p1-11]. *A facie illius antiqui egrediebatur fluvius igneus rapidusque,* id est, de sublimitate divinitatis eius procedebat plenitudo *amoris* et plenitudo *virtutis:* plenitudo *virtutis* in Filio[^p1-12], ideo fluvius erat rapidus; plenitudo *amoris* in Spiritu sancto, et ideo fluvius erat igneus.

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*Secundo,* propter *spatiositatem* dicitur fluvius rerum mundanarum productio, ob quam causam non tantum fluvius, sed mare a Propheta dicitur in Psalmo[^p2-1] iste mundus: *Hoc mare magnum et spatiosum* etc. De hoc fluvio Ezechielis vigesimo nono[^p2-2]: *Ecce ego ad te Pharao, rex Aegypti, draco magne, qui cubas in medio fluminum et dicis: Meus est fluvius, et ego feci memetipsum. Et ponam frenum in maxillis tuis* etc. Draco iste magnus, quem Dominus alloquitur et cui comminatur in figura et persona Pharaonis, diabolus est, qui est rex *Aegypti*[^p2-3], quoniam regnat in eis, quos excaecavit tenebris erroris, ut puta sunt haeretici, ad quos[^p2-4] etiam dicit: *Meus est fluvius, et ego feci memetipsum,* quasi ipse fecerit mundum istum et ipse non habeat aliud principium. Hunc errorem ipse dixit et suggessit[^p2-5] impiis Manichaeis, qui totam machinam visibilium a Deo malo esse conditam contendunt. Huius draconis maxillas Dominus *infrenabit*[^p2-6], quando ablata sibi potestate suggerendi falsa, ostendet, se esse huius fluvii conditorem; unde in eadem auctoritate sequitur: *Scient omnes habitatores Aegypti, quoniam ego Dominus.*

*Tertio,* propter *circulationem* dicitur fluvius Filii Dei incarnatio, quoniam, sicut in circulo ultimum coniungitur principio, sic in incarnatione supremum coniungitur imo, ut Deus limo[^p2-7], et primum postremo, ut Filius Dei aeternus homini condito die sexto. De hoc fluvio Ecclesiastici vigesimo quarto[^p2-8]: *Ego quasi fluvius Dorix, et sicut aquaeductus exivi de paradiso.* Dorix interpretatur generationis medicamentum, et est ibi figurativus sermo, ut conversim intelligatur, id est, generatio medicamenti. Incarnatio enim Filii Dei nihil aliud fuit quam generatio medicamenti: *Vere enim languores nostros ipse tulit et infirmitates nostras ipse portavit*[^p2-9]. Recte igitur Filii incarnatio fluvius Dorix dicitur. Et ipse Christus[^p2-10] de se vere dicit: *Ego quasi fluvius Dorix,* id est, medicinalis fluvius, *et sicut aquaeductus exivi de paradiso.* Natura aquae haec[^p2-11] est, quod tantum ascendit, quantum descendit. Talis fuit exitus incarnationis, secundum quod dicitur in Psalmo[^p2-12]: *A summo coelo egressio eius, et occursus eius usque ad summum eius.* Et Ioannis decimo sexto[^p2-13]: *Exivi a Patre et veni in mundum: iterum relinquo mundum et vado ad Patrem,* et ita fecit circulum. De hoc etiam fluvio quantum ad egressum eius ex matre potest exponi illud, quod dicitur Esther decimo[^p2-14] in somnio Mardochaei: *Parvulus rivulus crevit in fluvium, et in lucem solemque conversus est.* Quis, obsecro, est parvulus rivulus iste nisi humillima virgo? Haec crevit in fluvium, cum generavit Christum, qui non solum fluvius per[^p2-15] abundantiam gratiae, sed etiam lux sapientiae et sol iustitiae dicitur, secundum quod Ioannes capitulo primo[^p2-16] de ipso dicit: *Erat lux vera* etc.

*Quarto,* propter *emundationem* dicitur fluvius Sacramentorum dispensatio, quae sine sui pollutione mundat nos a coinquinationibus peccatorum. De hoc fluvio Apocalypsis vigesimo secundo[^p2-17]: *Ostendit mihi fluvium aquae vivae splendidum tamquam crystallum, procedentem de sede Dei et Agni.* Sacramentorum dispensatio dicitur fluvius *splendidus tamquam crystallus* propter claritatem et nitorem, quem relinquit in animabus, quae in hoc flumine depurantur. Dicitur etiam fluvius *aquae vivae* propter efficaciam gratiae, quae vivificat animam. Hic etiam *procedit de sede Dei et Agni.* Nam sacramentalis gratia procedit a *Deo* tamquam ab auctore[^p2-18] et efficiente, a *Christo* tamquam a mediatore et a promerente. Propter quod dicuntur omnia Sacramenta efficaciam habere a passione Christi; unde testatur Augustinus[^p2-19]: «De latere Christi dormientis

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fluxerunt Sacramenta, dum inde fluxit sanguis et aqua».

De omnibus istis fluviis simul et per ordinem habetur Genesis secundo[^p3-1], ubi dicitur, quod *fluvius egrediebatur de loco voluptatis, qui inde dividitur in quatuor capita: nomen primi Phison, nomen secundi Gehon, nomen tertii Tigris et nomen quarti Euphrates.* Fluvius iste egrediens de Paradiso est totius libri huius materia. Quatuor fluvii ex isto procedentes sunt speciales materiae quatuor librorum, sicut facile potest aptare, qui praedictorum nominum interpretationes vult diligenter exponere[^p3-2]. Phison enim interpretatur oris mutatio, et in hoc significatur personarum emanatio. Sicut enim ex ore materiali procedit verbum et spiritus, ita ex ore Patris Filius et Spiritus sanctus, Ecclesiastici vigesimo quarto[^p3-3]: *Ego ex ore Altissimi prodii, primogenita ante omnem creaturam.* Hoc dicit ipse Filius, qui est Verbum et Sapientia Patris. Et in Psalmo[^p3-4]: *Verbo Domini caeli firmati sunt: et spiritu oris eius* etc. Gehon interpretatur arena, et in hoc significatur rerum mundanarum productio. Sicut enim universitas creaturarum comparatur mari propter spatiositatem, ita arenae propter numerositatem, Ecclesiastici primo[^p3-5]: *Arenam maris et pluviae guttas quis dinumeravit?* Tigris interpretatur sagitta, et in hoc significatur Filii Dei incarnatio. Sicut enim in sagitta ferrum coniunctum est ligno, sic in Christo fortitudo divinitatis coniuncta est mollitiei humanitatis. Et sicut sagitta ex arcu et ligno volat ad percutiendum adversarios, sic Christus de cruce saliens confregit adversarium. Haec est illa sagitta, de qua dicitur quarti Regum decimo tertio[^p3-6]: *Sagitta salutis Domini, et sagitta salutis contra Syriam.* Euphrates interpretatur frugifer, in quo significatur Sacramentorum dispensatio, quae non tantum animam purgant a culpa, sed etiam fecundant in gratia. Quod significatum est Apocalypsis ultimo,[^p3-7] ubi dicitur, quod iuxta fluvium crystallinum *erat lignum afferens fructum, cuius folia erant in medicinam.*

Cum igitur quatuor sint fluvii, quatuor sunt fluviorum *profunda* praedictis fluviis correspondentia.

Profundum *aeternae emanationis* est sublimitas esse divini, de quo potest intelligi illud Ecclesiastici septimo[^p3-8]: *Alta profunditas, quis inveniet eam?* Vere profunditas alta et altitudo profunda, ita ut exclamet Apostolus ad Romanos undecimo[^p3-9] et dicat: *O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius!* Vere iudicia incomprehensibilia, quia profunda. *Iudicia enim Dei abyssus multa*[^p3-10], et Ecclesiastici primo[^p3-11]: *Profundum abyssi quis dimensus est?* Haec profunditas innuitur Iob undecimo[^p3-12]: *Forsitan vestigia Dei comprehendes et usque ad perfectum Omnipotentem reperies? Excelsior coelo est, et quid facies? profundior inferno, et unde cognosces?* quasi dicat: ex te non potes; ideo consulit Apostolus ad Ephesios tertio[^p3-13]: *In caritate radicati et fundati, ut possitis comprehendere* etc.

Et hoc profundum perscrutatur Magister in primo libro. Sublimitas enim divini esse consistit in duobus, scilicet in nobilissimis *emanationibus,* quae sunt generatio et processio, et[^p3-14] in nobilissimis *conditionibus,* quae sunt summa sapientia, omnipotentia et perfecta voluntas, de quibus est primus liber. Nam in prima parte agit de sacratissima Unitate et Trinitate, in secunda vero[^p3-15] speciali tractatu agit de supradicta eius triplici conditione sive proprietate.

Profundum *creationis* est vanitas esse creati. Creatura enim quanto magis evanescit, tanto magis in profundum tendit, sive evanescat per culpam sive per poenam. Propter hoc dicitur per Prophetam in persona hominis, qui evanuit per culpam, in Psalmo[^p3-16]: *Infixus sum in limo profundi, et non est substantia.* Et rursus orans Propheta, ne evanescat per poenam: *Non me demergat,* inquit, *tempestas aquae, neque absorbeat me profundum* etc.

Hoc profundum scrutatur Magister in secundo

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libro. Nam vanitas esse creati in duobus consistit, videlicet in mutatione de *non esse* in *esse* et rursum in reversione in *non esse.* Et quamvis nulla creatura omnino cedat in non ens per naturam, tamen, sicut dicit Augustinus[^p4-1], peccator tendit ad non esse per culpam. Et de his duobus est totus secundus. Nam in prima parte agit de rerum egressu, in secunda vero parte[^p4-2] agit de lapsu, ut de tentatione diaboli, de peccato originali et actuali, usque in finem.

Profundum *incarnationis* est meritum humanitatis[^p4-3] Christi, quod tantum fuit, ut vere possit dici profundum, quasi non habens terminum nec fundum. De quo potest intelligi illud Ionae secundo[^p4-4]: *Proiecisti me in profundum in corde maris, et flumen circumdedit me.* Hoc potest dici de Christo, qui tantum humiliatus est, ut vere possit dici *proiectus* et *abiectus,* Isaiae quinquagesimo tertio[^p4-5]: *Et vidimus eum, et non erat ei aspectus, et desideravimus eum: despectum et novissimum virorum* etc. Vere igitur dicit se *proiectum,* sed ubi? *in profundum maris et fluminis.* Nam passio Christi comparatur *mari* propter poenalitatis amaritudinem, sed et[^p4-6] *flumini* propter caritatis dulcedinem. Dulcissimum enim cor Iesu Christi tanta circa[^p4-7] nos afficiebatur teneritudine amoris, ut non videretur ei grave pro nobis sustinere extremum et acerbissimum genus mortis.

Et hoc profundum perscrutatur Magister in tertio. Nam meritum Christi in duobus consistit, scilicet in *passione,* per quam nos redemit, et in *actione,* per quam nos informavit, quae consistit in operibus virtutum, donorum et praeceptorum, de quibus duobus est tertius liber. Nam in prima parte agitur de incarnatione et passione, in qua consistit nostra redemptio, in secunda[^p4-8] de virtutibus, donis et praeceptis, in quibus consistit nostra informatio.

Profundum *sacramentalis dispensationis* est efficacia perfecti medicamenti. Tanta enim est efficacia medicinae sacramentalis, quod humanam mentem excedit, ut vere profundum possit dici. De hoc Isaiae quinquagesimo primo[^p4-9]: *Posuisti profundum maris viam tuam, ut transirent liberati.* Profundum istud, in quo Aegyptii demerguntur et filii Israel[^p4-10] liberati transeunt et salvantur, est efficacia Sacramentorum, in quibus destruuntur opera tenebrarum et conferuntur arma lucis et dona gratiarum, per quae homo transfertur de potestate tenebrarum in regnum filii caritatis Dei. Haec efficacia Sacramentorum est profundum *maris* et *fluminis: maris*[^p4-11], in quantum primo liberat a culpa et introducit in amaritudinem poenitentiae; *fluminis,* in quantum liberat a miseria et introducit in dulcedinem gloriae[^p4-12]. Quod optime praesignatum fuit in filiis Israel, quibus exeuntibus ex Aegypto siccatum est mare, et transierunt *per siccum in medio eius,* sicut dicitur Exodi decimo quinto[^p4-13]; et introeuntibus in terram promissionis siccatus est fluvius, et transierunt per medium eius, sicut dicitur Iosue quarto[^p4-14].

Hoc profundum perscrutatur Magister in quarto libro. Nam efficacia perfecti medicamenti in duobus consistit, scilicet in *sanatione* a varietate infirmitatum deprimentium et in *liberatione* ab universitate miseriarum aggravantium; et de his duobus est totus quartus liber. Nam in prima parte agit de multiplici *sanatione,* quam efficiunt septem Sacramenta. In secunda[^p4-15] agit de *perfecta sanitate,* ad quam perducunt, sicut de *gloria resurgentium,* qui veraciter et fideliter Sacramenta Ecclesiae perceperunt; et per oppositum de *poena malorum,* qui Sacramenta Ecclesiae contempserunt.

Ex perscrutatione autem quatuor profundorum in quatuor libris elicitur *finis,* scilicet revelatio *quatuor absconditorum.*

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*Primum* est *magnitudo divinae substantiae,* de qua Isaiae quadragesimo quinto[^p5-1]: *Vere tu es Deus absconditus, Deus Israel Salvator.* Vere magnitudo divinae substantiae est abscondita secundum illud Iob vigesimo sexto[^p5-2]: *Cum vix parvulam stillam sermonis eius audierimus, magnitudinem tonitrui eius quis poterit intueri?* Certe nullus potest intueri, nisi ille, cum quo sapientia Dei inhabitat. Propter hoc petebat ille sapientiae amator, nono Sapientiae[^p5-3]: *Mitte illam de caelis sanctis tuis et a sede magnitudinis tuae.*

Hoc absconditum Magister, repletus sapientia de supernis, per primi libri perscrutationem produxit in lucem. Nam visis et intellectis nobilissimis emanationibus et nobilissimis proprietatibus, innotescit nobis, secundum quod possibile est viatoribus, divinae substantiae magnitudo.

*Secundum* absconditum est *ordo divinae sapientiae,* de quo Iob vigesimo octavo[^p5-4]: *Ubi invenitur sapientia? et quis est locus intelligentiae? abscondita est ab oculis omnium viventium.* Vere abscondita, quia, sicut dicitur ibidem[^p5-5], *sapientia trahitur de occultis;* ita, ut cognoscatur, indiget perscrutatione profunditatis non in se, sed in operibus, in quibus ipsa relucet. Unde dicitur Ecclesiastici primo[^p5-6], quod *unus est altissimus Creator, qui effudit illam super omnia opera sua.*

Hoc igitur absconditum manifestat Magister in perscrutatione secundi. Nam viso ordine bonorum et malorum, patet nobis, quomodo ab aeterno sapientia Dei *ordinata est et ex antiquis, antequam terra fieret*[^p5-7].

*Tertium* absconditum est *fortitudo divinae potentiae,* de qua Habacuc tertio[^p5-8]: *Cornua in manibus eius: ibi abscondita est fortitudo eius;* loquitur de Christo pendente in cruce, ubi latuit fortitudo virtutis sub pallio infirmitatis. Et *hoc est sacramentum absconditum a saeculis,* de quo ad Ephesios tertio[^p5-9]: *Mihi omnium Sanctorum minimo data est gratia haec in gentibus evangelizare investigabiles divitias Christi et illuminare omnes, quae sit dispensatio sacramenti absconditi a saeculis in Deo.* Hoc est *sacramentum absconditum,* sacrum secretum, quod[^p5-10] Deus fortis, ut hostem vinceret, indutus est armis nostrae infirmitatis; quod est inauditum a saeculis.

In perscrutatione tamen[^p5-11] tertii libri, ubi ostenditur, quod Christus in sua infirmitate vicit contrariam potestatem, manifestatur fortitudo divinae potentiae. Si enim vicit per infirmitatem, quid fecisset, si pugnasset per virtutem? Et si *infirmum Dei fortius est hominibus,* brachium Dei *quis poterit infirmare*[^p5-12]? Vere patet, quod inenarrabilis fortitudo eius, cuius tam fortis infirmitas.

*Quartum* absconditum est *dulcedo divinae misericordiae,* de quo in Psalmo[^p5-13]: *Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te.* Vere abscondita et reservata timentibus dulcedo misericordiae, quia, sicut dicitur in Psalmo[^p5-14]: *Misericordia Domini ab aeterno et usque in aeternum super timentes eum, et in eis, qui sperant super misericordia eius.*

Haec dulcedo manifestatur in perscrutatione quarti libri. Nam viso, qualiter Deus dimittit peccata in praesenti, et qualia[^p5-15] nostris vulneribus adhibet medicamina, et qualia in futuro dabit praemia, nobis dulcedo divinae misericordiae aperitur.

Horum igitur absconditorum propalatio est *finis* libri generalis, ad quem perduci et perducere volens Magister sententiarum *perscrutatus est profunda fluviorum* praevia gratia Spiritus sancti. Ille enim est praecipuus perscrutator secretorum et profundorum, secundum quod dicitur primae ad Corinthios secundo[^p5-16]: *Spiritus omnia perscrutatur, etiam profunda Dei.* Huius spiritus caritate agitatus et luce et claritate illustratus, composuit Magister hoc opus et *scrutatus est profunda fluviorum;* hoc etiam spiritu adiuvante, factus est *revelator absconditorum.* Ipse enim est, de quo scribitur Danielis secundo[^p5-17]: *Ipse revelat profunda et abscondita: et novit in*

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*tenebris constituta.* Et haec fuit intentio et finis Magistri, secundum quod ipse dicit in Prologo: «Lucernam, inquit, veritatis in candelabro exaltare volentes, in sudore ac labore multo hoc volumen, Deo praestante, compegimus ex testimoniis veritatis in aeternum fundatis». Et paulo ante dixerat, quod propositum suum est «theologicarum inquisitionum abdita pandere».

Patet igitur in verbo proposito praesentis libri causa materialis, formalis, efficiens et finalis.

### QUAESTIONES PROOEMII.

Ad intelligentiam eorum quae primo tacta sunt[^p6-1], quatuor possunt quaeri iuxta quatuor praedicta.

*Primo*[^p6-2], quae sit huius libri materia vel subiectum.

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english:
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### PROEMIUM
#### OF SAINT BONAVENTURE
#### TO THE FIRST BOOK OF THE SENTENCES.

> *He hath searched the deep places of the rivers, and hath brought hidden things forth to light.*
> Job, XXVIII, 11.

This word, which[^p1-1] is taken from Job, chapter twenty-eight, considered more carefully, has opened for us the way to knowing beforehand the fourfold kind of cause in the book of the Sentences, namely the *material, the formal, the efficient* and the *final.* For the material cause is intimated in the name of the *rivers,* the formal cause in the searching of the *deep places,* the final cause in the revealing of the *hidden things,* while the efficient cause is understood in the subject of the two verbs, namely *hath searched* and *hath brought forth to light.*

The *material* cause is intimated[^p1-2] by the name of the *rivers* in the plural, not in the singular, so that not only the matter or subject of the whole book in general should be touched upon, but also that of the particular books in special. On account of which it is to be noted that, according to the *fourfold* property of the material river, there is a fourfold spiritual river, according to whose fourfold difference there are four books of the Sentences. For I consider[^p1-3] the material river as to its duration, and I find *perpetuity.* For as Isidore says[^p1-4]: «A river is a perennial flowing». I consider it as to its extension, and I find *spaciousness.* For in this a river is distinguished from a brook. I consider it as to its motion, and I find *circulation.* For as is said in Ecclesiastes, chapter one[^p1-5]: *Unto the place from whence the rivers come out, they return* etc. I consider[^p1-6] its effect, and I find *cleansing.* For a river, on account of the abundance of its waters, cleanses the lands through which it runs, in such wise that it is not itself defiled[^p1-7]. And since all who transfer a word do so according to some likeness[^p1-8], the metaphor being taken from this fourfold condition, a fourfold river is found in spiritual things, as we can gather from the Scriptures.

*First,* on account of *perpetuity,* the emanation of the persons is called a river, since that emanation alone is without beginning and without end[^p1-9]. Of this river Daniel, chapter seven[^p1-10]: *The Ancient of days sat, and a swift stream of fire issued forth from before him.* This Ancient of days is the eternal Father, whose antiquity is eternity. This Ancient *sat,* because there is in him not only eternity but also immutability[^p1-11]. *From before that Ancient there issued forth a swift stream of fire,* that is, from the sublimity of his godhead there proceeded the fullness of *love* and the fullness of *power:* the fullness of *power* in the Son[^p1-12], and therefore the stream was swift; the fullness of *love* in the Holy Spirit, and therefore the stream was of fire.

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*Secondly,* on account of *spaciousness,* the production of the things of the world is called a river; for which cause this world is called by the Prophet in the Psalm[^p2-1] not only a river but a sea: *This great sea and spacious* etc. Of this river Ezechiel, chapter twenty-nine[^p2-2]: *Behold, I come against thee, Pharao, king of Egypt, thou great dragon that liest in the midst of thy rivers and sayest: The river is mine, and I made myself. And I will put a bridle in thy jaws* etc. This great dragon, whom the Lord addresses and threatens under the figure and person of Pharao, is the devil, who is the king of *Egypt*[^p2-3], since he reigns in those whom he has blinded with the darkness of error, such as are the heretics, to whom[^p2-4] he also says: *The river is mine, and I made myself,* as though he himself had made this world and had no other beginning. This error he spoke and suggested[^p2-5] to the impious Manichees, who contend that the whole fabric of visible things was made by an evil god. The jaws of this dragon the Lord *will bridle*[^p2-6], when, the power of suggesting falsehoods being taken from him, he will show that he himself is the maker of this river; whence in the same authority there follows: *And all the inhabitants of Egypt shall know that I am the Lord.*

*Thirdly,* on account of *circulation,* the incarnation of the Son of God is called a river, since, just as in a circle the last is joined to the first, so in the incarnation the highest is joined to the lowest, as God to the clay[^p2-7], and the first to the last, as the eternal Son of God to man made on the sixth day. Of this river Ecclesiasticus, chapter twenty-four[^p2-8]: *I, like the river Dorix, and as an aqueduct, came out of paradise.* Dorix is interpreted "the medicine of generation," and there is here a figurative manner of speech, so that it be understood by inversion, that is, "the generation of the medicine." For the incarnation of the Son of God was nothing else than the generation of a medicine: *For surely he hath borne our infirmities, and carried our sorrows*[^p2-9]. Rightly therefore is the incarnation of the Son called the river Dorix. And Christ himself[^p2-10] truly says of himself: *I, like the river Dorix,* that is, a medicinal river, *and as an aqueduct came out of paradise.* The nature of water is this[^p2-11], that it rises as high as it has descended. Such was the going forth of the incarnation, according to what is said in the Psalm[^p2-12]: *His going out is from the height of heaven, and his circuit even to the height thereof.* And John, chapter sixteen[^p2-13]: *I came forth from the Father and came into the world: again I leave the world and I go to the Father,* and thus he made a circle. Of this river also, as regards his going forth from his mother, may be expounded that which is said in Esther, chapter ten[^p2-14], in the dream of Mardochai: *A little fountain grew into a river, and was turned into a light and into the sun.* Who, I ask, is this little fountain but the most humble Virgin? She grew into a river when she brought forth Christ, who is called not only a river by[^p2-15] the abundance of grace, but also the light of wisdom and the sun of justice, according to what John in the first chapter[^p2-16] says of him: *He was the true light* etc.

*Fourthly,* on account of *cleansing,* the dispensation of the Sacraments is called a river, which without any defilement of itself cleanses us from the pollutions of sins. Of this river the Apocalypse, chapter twenty-two[^p2-17]: *He showed me a river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.* The dispensation of the Sacraments is called a river *clear as crystal* on account of the brightness and the sheen which it leaves in the souls that are cleansed in this stream. It is called also a river *of water of life* on account of the efficacy of grace, which quickens the soul. This also *proceeds from the throne of God and of the Lamb.* For sacramental grace proceeds from *God* as from its author[^p2-18] and efficient cause, from *Christ* as from its mediator and from him who merited it. On account of which all the Sacraments are said to have their efficacy from the passion of Christ; whence Augustine testifies[^p2-19]: «From the side of the sleeping Christ

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the Sacraments flowed forth, when from thence there flowed blood and water».

Of all these rivers together and in order we have it in Genesis, chapter two[^p3-1], where it is said that *a river went out of the place of pleasure, which from thence is divided into four heads: the name of the first is Phison, the name of the second Gehon, the name of the third Tigris and the name of the fourth Euphrates.* This river going out of Paradise is the matter of this whole book. The four rivers proceeding from it are the special matters of the four books, as he can easily fit them who is willing to set forth diligently the interpretations of the aforesaid names[^p3-2]. For Phison is interpreted "the changing of the mouth," and in this is signified the emanation of the persons. For as from a material mouth there proceed word and breath, so from the mouth of the Father the Son and the Holy Spirit, Ecclesiasticus, chapter twenty-four[^p3-3]: *I came out of the mouth of the Most High, the firstborn before all creatures.* This the Son himself says, who is the Word and the Wisdom of the Father. And in the Psalm[^p3-4]: *By the word of the Lord the heavens were established: and by the spirit of his mouth* etc. Gehon is interpreted "sand," and in this is signified the production of the things of the world. For as the whole array of creatures is compared to the sea on account of its spaciousness, so to sand on account of its multitude, Ecclesiasticus, chapter one[^p3-5]: *Who hath numbered the sand of the sea and the drops of rain?* Tigris is interpreted "arrow," and in this is signified the incarnation of the Son of God. For as in an arrow the iron is joined to the wood, so in Christ the strength of the godhead is joined to the softness of humanity. And as an arrow flies from the bow and the wood to strike down adversaries, so Christ, leaping from the cross, broke the adversary. This is that arrow of which it is said in the fourth book of Kings, chapter thirteen[^p3-6]: *The arrow of the salvation of the Lord, and the arrow of salvation against Syria.* Euphrates is interpreted "fruitful," in which is signified the dispensation of the Sacraments, which not only cleanse the soul from guilt but also make it fruitful in grace. Which was signified in the last chapter of the Apocalypse,[^p3-7] where it is said that beside the crystal river *was the tree bearing fruit, whose leaves were for medicine.*

Since therefore there are four rivers, there are four *deep places* of the rivers corresponding to the aforesaid rivers.

The deep place of the *eternal emanation* is the sublimity of the divine being, of which may be understood that saying of Ecclesiasticus, chapter seven[^p3-8]: *It is a great depth, who shall find it out?* Truly a lofty depth and a deep loftiness, so that the Apostle cries out to the Romans, chapter eleven[^p3-9], and says: *O the depth of the riches of the wisdom and of the knowledge of God, how incomprehensible are his judgments, and how unsearchable his ways!* Truly his judgments are incomprehensible, because deep. *For the judgments of God are a great deep*[^p3-10], and Ecclesiasticus, chapter one[^p3-11]: *Who hath measured the depth of the abyss?* This depth is intimated in Job, chapter eleven[^p3-12]: *Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly? He is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know?* as if he should say: of thyself thou canst not; and therefore the Apostle counsels to the Ephesians, chapter three[^p3-13]: *Being rooted and founded in charity, that you may be able to comprehend* etc.

And this deep place the Master searches in the first book. For the sublimity of the divine being consists in two things, namely in the most noble *emanations,* which are generation and procession, and[^p3-14] in the most noble *conditions,* which are supreme wisdom, omnipotence and perfect will, of which the first book treats. For in the first part he treats of the most holy Unity and Trinity, while in the second[^p3-15] he treats by a special tract of the aforesaid threefold condition or property of the same.

The deep place of *creation* is the vanity of the being of the creature. For the more a creature fades away, the more it tends into the deep, whether it fade away through guilt or through punishment. On account of this it is said through the Prophet in the person of man, who faded away through guilt, in the Psalm[^p3-16]: *I stick fast in the mire of the deep, and there is no sure standing.* And again the Prophet praying, lest he fade away through punishment: *Let not,* he says, *the tempest of water drown me, nor the deep swallow me up* etc.

This deep place the Master searches in the second

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book. For the vanity of the being of the creature consists in two things, namely in the change from *not-being* into *being* and again in the returning into *not-being.* And although no creature altogether passes into non-being by nature, nevertheless, as Augustine says[^p4-1], the sinner tends towards not-being through guilt. And of these two the whole second book treats. For in the first part he treats of the going forth of things, in the second part[^p4-2] he treats of the fall, as of the temptation of the devil, of original and actual sin, even to the end.

The deep place of the *incarnation* is the merit of the humanity[^p4-3] of Christ, which was so great that it may truly be called a deep, as having neither term nor bottom. Of which may be understood that saying of Jonas, chapter two[^p4-4]: *Thou hast cast me forth into the deep, in the heart of the sea, and a flood hath compassed me.* This can be said of Christ, who was so far humbled that he may truly be called *cast forth* and *abject,* Isaias, chapter fifty-three[^p4-5]: *And we have seen him, and there was no sightliness in him, and we desired him: despised and the most abject of men* etc. Truly therefore he says that he was *cast forth,* but whither? *into the deep of the sea and of the flood.* For the passion of Christ is compared to the *sea* on account of the bitterness of its penalty, but also[^p4-6] to the *flood* on account of the sweetness of its charity. For the most sweet heart of Jesus Christ was so affected towards[^p4-7] us with the tenderness of love that it did not seem to him grievous to bear for us the uttermost and most bitter kind of death.

And this deep place the Master searches in the third book. For the merit of Christ consists in two things, namely in his *passion,* by which he redeemed us, and in his *action,* by which he formed us, which consists in the works of the virtues, of the gifts and of the precepts, and of these two the third book treats. For in the first part there is treated the incarnation and the passion, in which our redemption consists, in the second[^p4-8] the virtues, gifts and precepts, in which our formation consists.

The deep place of the *sacramental dispensation* is the efficacy of the perfect medicine. For so great is the efficacy of the sacramental medicine that it surpasses the human mind, so that it may truly be called a deep. Of this Isaias, chapter fifty-one[^p4-9]: *Thou hast made the depth of the sea a way, that the delivered might pass over.* That deep, in which the Egyptians are drowned and the children of Israel[^p4-10] pass over delivered and are saved, is the efficacy of the Sacraments, in which the works of darkness are destroyed and the arms of light and the gifts of graces are conferred, by which man is translated from the power of darkness into the kingdom of the Son of God's love. This efficacy of the Sacraments is the deep of the *sea* and of the *flood: of the sea*[^p4-11], inasmuch as it first delivers from guilt and leads into the bitterness of penance; *of the flood,* inasmuch as it delivers from misery and leads into the sweetness of glory[^p4-12]. Which was excellently prefigured in the children of Israel, for whom, as they went out of Egypt, the sea was dried up, and they passed over *by dry land in the midst thereof,* as is said in Exodus, chapter fifteen[^p4-13]; and, as they entered into the land of promise, the river was dried up, and they passed over through the midst of it, as is said in Josue, chapter four[^p4-14].

This deep place the Master searches in the fourth book. For the efficacy of the perfect medicine consists in two things, namely in *healing* from the variety of infirmities that press down, and in *deliverance* from the whole array of miseries that weigh down; and of these two the whole fourth book treats. For in the first part he treats of the manifold *healing* which the seven Sacraments effect. In the second[^p4-15] he treats of the *perfect health* to which they lead, as of the *glory of those who rise again,* who have truly and faithfully received the Sacraments of the Church; and, on the opposite side, of the *punishment of the wicked,* who have despised the Sacraments of the Church.

From the searching of the four deep places in the four books there is drawn out the *end,* namely the revealing of the *four hidden things.*

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The *first* is the *greatness of the divine substance,* of which Isaias, chapter forty-five[^p5-1]: *Verily thou art a hidden God, the God of Israel, the Saviour.* Truly the greatness of the divine substance is hidden, according to that saying of Job, chapter twenty-six[^p5-2]: *When we have heard scarce a little drop of his word, who shall be able to behold the greatness of his thunder?* Certainly no one can behold it, save he with whom the wisdom of God dwells. On account of this that lover of wisdom asked, in the ninth chapter of Wisdom[^p5-3]: *Send her out of thy holy heaven and from the throne of thy greatness.*

This hidden thing the Master, filled with wisdom from on high, brought forth to light through the searching of the first book. For, the most noble emanations and the most noble properties having been seen and understood, the greatness of the divine substance becomes known to us, according as is possible for wayfarers.

The *second* hidden thing is the *order of the divine wisdom,* of which Job, chapter twenty-eight[^p5-4]: *Where is wisdom to be found? and where is the place of understanding? It is hid from the eyes of all living.* Truly hidden, because, as is said in the same place[^p5-5], *wisdom is drawn out of secret places;* and so, that it may be known, it needs the searching of its depth, not in itself, but in its works, in which it shines forth. Whence it is said in Ecclesiasticus, chapter one[^p5-6], that *there is one most high Creator, who poured her out upon all his works.*

This hidden thing therefore the Master manifests in the searching of the second book. For, the order of good things and of evil having been seen, it becomes plain to us how from eternity the wisdom of God *was ordained, and of old, before the earth was made*[^p5-7].

The *third* hidden thing is the *strength of the divine power,* of which Habacuc, chapter three[^p5-8]: *Horns are in his hands: there is his strength hidden;* he speaks of Christ hanging upon the cross, where the strength of his power lay hid under the cloak of infirmity. And *this is the mystery hidden from the ages,* of which to the Ephesians, chapter three[^p5-9]: *To me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ, and to enlighten all men, what is the dispensation of the mystery which hath been hidden from eternity in God.* This is the *hidden mystery,* the sacred secret, that[^p5-10] the strong God, in order to conquer the enemy, put on the arms of our infirmity; which is a thing unheard of from the ages.

Yet in the searching of the third book[^p5-11], where it is shown that Christ in his infirmity overcame the contrary power, the strength of the divine power is made manifest. For if he conquered through infirmity, what would he have done had he fought through power? And if *the weakness of God is stronger than men,* who *shall be able to weaken*[^p5-12] the arm of God? Truly it is plain that unspeakable is the strength of him whose infirmity is so strong.

The *fourth* hidden thing is the *sweetness of the divine mercy,* of which in the Psalm[^p5-13]: *O how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee.* Truly hidden and reserved for them that fear him is the sweetness of mercy, since, as is said in the Psalm[^p5-14]: *The mercy of the Lord is from eternity and unto eternity upon them that fear him, and upon them that hope in his mercy.*

This sweetness is made manifest in the searching of the fourth book. For, having seen in what manner God forgives sins in the present, and what[^p5-15] medicines he applies to our wounds, and what rewards he will give in the future, the sweetness of the divine mercy is opened to us.

The publishing abroad therefore of these hidden things is the *end* of the book in general, to which, willing both to be led and to lead, the Master of the Sentences *searched the deep places of the rivers,* the grace of the Holy Spirit going before. For he is the chief searcher of secrets and of deep things, according to what is said in the first epistle to the Corinthians, chapter two[^p5-16]: *The Spirit searcheth all things, yea, the deep things of God.* Moved by the charity of this Spirit and illumined by his light and brightness, the Master composed this work and *searched the deep places of the rivers;* and by the help of this same Spirit he was made a *revealer of hidden things.* For he it is of whom it is written in Daniel, chapter two[^p5-17]: *He revealeth deep and hidden things: and knoweth what is*

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*set in darkness.* And this was the intention and the end of the Master, according to what he himself says in the Prologue: «Willing, he says, to lift up the lamp of truth upon a lampstand, in sweat and in much labour, God granting it, we have put together this volume out of the testimonies of truth founded in eternity». And a little before he had said that his purpose is «to lay open the hidden things of theological inquiries».

There is plain therefore in the word proposed the material, formal, efficient and final cause of the present book.

### THE QUESTIONS OF THE PROEMIUM.

For the understanding of those things which were touched upon first[^p6-1], four questions can be raised according to the four things aforesaid.

*First*[^p6-2], what is the matter or subject of this book.

---

la: Auctoritate mss. et ed. 1 in hac propositione substituimus constructionem relativam, addendo *quod* et *est,* pro simpliciori participiali, quam habet Vat. Mox ponendo *aperuit* loco *aperit* sequimur praestantiores ex nostris codd. A B C E G K O R S T W X Y ff aliosque, quos specialiter consuluimus.

en: On the authority of the manuscripts and of edition 1 we have in this proposition substituted the relative construction, adding *quod* and *est,* for the simpler participial one which the Vatican edition has. Presently, in putting *aperuit* in place of *aperit,* we follow the more excellent of our codices A B C E G K O R S T W X Y ff and others which we consulted specially.

la: Vat., refragantibus mss. et ed. 1, addit hic particulam *enim;* cod. Y adiicit *autem;* praeferimus tamen lectionem aliorum codd. et ed. 1, qui quamlibet particulam omittunt.

en: The Vatican edition, against the manuscripts and edition 1, adds here the particle *enim;* codex Y adds *autem;* we prefer nevertheless the reading of the other codices and of edition 1, which omit any particle at all.

la: Plures codd. ut A G I O T V W Y aa bb *Considerando,* qui et deinde propter mutatam constructionem post *durationem* omittunt *et.* Idem recurrit in tribus subinde sequentibus propositionibus. Lectio haec, utpote in se elegantior, non displiceret, si sufficienti numero codd. fulciretur, et si praedicti codd. sibi constarent; at in ultima propositione paucissimi codd. pro hac lectione reperiuntur.

en: Several codices, as A G I O T V W Y aa bb, read *Considerando,* and these then, because of the changed construction, omit *et* after *durationem.* The same recurs in the three propositions that follow next. This reading, being in itself the more elegant, would not be displeasing if it were supported by a sufficient number of codices and if the aforesaid codices were consistent with themselves; but in the last proposition very few codices are found for this reading.

la: Libr. XIII. Etymolog. sive Originum, c. 21: Fluvius est perennis aquarum decursus, a fluendo perpetim dictus.

en: Book XIII of the *Etymologies* or *Origins,* c. 21: A river is a perennial running down of waters, so called from its flowing perpetually.

la: Vers. 7. — Vat. contra mss. et edd. 1, 2, 3, 6 modo activo *dicit Ecclesiastes.*

en: Verse 7. — The Vatican edition, against the manuscripts and editions 1, 2, 3, 6, has it in the active form, *dicit Ecclesiastes.*

la: Codd. F M X sibi constantes addunt *quantum ad.*

en: Codices F M X, consistently with themselves, add *quantum ad.*

la: Vat. *inquinantur,* sed falso, uti ex applicatione inferius facta colligitur, et repugnantibus mss. ac ed. 1.

en: The Vatican edition reads *inquinantur,* but wrongly, as is gathered from the application made below, and against the manuscripts and edition 1.

la: Haec propositio ex VI. Topic. Aristotelis c. 2. sumta iisdem verbis exhibetur in ed. operum Aristotelis impressa Venetiis per Gregorium de Gregoriis expensis Benedicti Fontanae, 1496, et in ed. Parisiensi ab Ambrosio Firmin-Didot, 1878; in aliis vero edd. habetur ita: Omnes enim metaphora utentes secundum aliquam similitudinem ea utuntur. — Paulo post, renitentibus mss. et ed. 1, Vat. male omittit *sumta;* deinde ponit *fluviis* pro *fluvius.*

en: This proposition, taken from Aristotle's *Topics* VI, c. 2, is exhibited in the same words in the edition of Aristotle's works printed at Venice by Gregorius de Gregoriis at the expense of Benedictus Fontana, 1496, and in the Paris edition by Ambrosius Firmin-Didot, 1878; in other editions, however, it stands thus: For all who use a metaphor use it according to some likeness. — A little after, against the manuscripts and edition 1, the Vatican edition wrongly omits *sumta;* then it puts *fluviis* for *fluvius.*

la: Cod. Y ultimam propositionis partem sic exhibet: *in quantum ipsa sola est sine principio et sine fine.*

en: Codex Y exhibits the last part of the proposition thus: *in quantum ipsa sola est sine principio et sine fine.*

la: Textus iste partim ex v. 9, partim ex v. 10 sumtus est.

en: This text is taken partly from v. 9, partly from v. 10.

la: Ed. 1 *incommutabilitas.*

en: Edition 1 reads *incommutabilitas.*

la: Vat. *Filium* et paulo post *Spiritum sanctum;* sed lectionem in textum receptam, quae est fere omnium mss. et ed. 1, praeferimus tamquam meliorem; ipsi enim termino primae emanationis divinae sive Filio appropriatur *virtus* (infra d. 32. a. 2. q. 2. ad ult.), secundae vero emanationis termino sive Spiritui sancto *amor* (d. 10. a. 2. q. 1.).

en: The Vatican edition reads *Filium* and a little after *Spiritum sanctum;* but we prefer the reading received into the text, which is that of nearly all the manuscripts and of edition 1, as the better one; for *power* is appropriated to the very term of the first divine emanation, that is, to the Son (below, d. 32. a. 2. q. 2. ad ult.), and *love* to the term of the second emanation, that is, to the Holy Spirit (d. 10. a. 2. q. 1.).

la: 103, 25. — Paulo ante plurimi codd. ut A B C D G H I K M O P R S T W ee et ed. 1 omittunt *causam;* lectio non spernenda, forte sincerior, in qua relativum *quam* refertur ad *spatiositatem.*

en: 103, 25. — A little before, very many codices, as A B C D G H I K M O P R S T W ee and edition 1, omit *causam;* a reading not to be despised, perhaps the more genuine, in which the relative *quam* is referred to *spatiositatem.*

la: Vers. 3. Vulgata in hoc textu post *fluminum* addit *tuorum;* immediate post edd. 4 et 6 habent *qui* pro *et.*

en: Verse 3. The Vulgate in this text adds *tuorum* after *fluminum;* immediately after, editions 4 and 6 have *qui* for *et.*

la: Fide mss. et ed. 1 expunximus propositionem in Vat. hic adiunctam *quae interpretatur tenebrae.* Immediate post cod. O *qui* loco *quoniam.*

en: On the faith of the manuscripts and of edition 1 we have struck out the clause added here in the Vatican edition, *quae interpretatur tenebrae.* Immediately after, codex O reads *qui* in place of *quoniam.*

la: Vat. *quem,* sed omnino false, uti ex ipso contextu patet, et repugnantibus mss. cum ed. 1.

en: The Vatican edition reads *quem,* but altogether falsely, as is plain from the context itself, and against the manuscripts together with edition 1.

la: Codd. K V et ed. 1 addunt *et suggerit,* alii vero ut codd. A T pro *suggessit* legunt *suggerit* respectu Manichaeorum tempore S. Doctoris viventium. Mox, postulantibus mss. ac edd. 1, 2, 3, post *conditam* expunximus *asserunt et.*

en: Codices K V and edition 1 add *et suggerit,* while others, as codices A T, read *suggerit* for *suggessit,* with respect to the Manichees living in the time of the holy Doctor. Presently, at the demand of the manuscripts and of editions 1, 2, 3, we have struck out *asserunt et* after *conditam.*

la: Cod. U *refrenabit.* Dein codd. B C D G I O T W X Z bb minus bene *quoniam,* cod. A *qui* loco *quando.* Paulo post sub verbis *in eadem auctoritate* intellige Ezech. 29, 6, ubi et Vulgata cum ed. 1 legit *quia* pro *quoniam.*

en: Codex U reads *refrenabit.* Then codices B C D G I O T W X Z bb less well *quoniam,* codex A *qui* in place of *quando.* A little after, under the words *in the same authority* understand Ezech. 29, 6, where the Vulgate too, together with edition 1, reads *quia* for *quoniam.*

la: Verba in Vat. omissa *ut Deus limo* adiecimus ope mss. et ed. 1. Cfr. Liber de Spiritu et anima c. 14. — Paulo ante cod. ee cum ed. 1 legit *coniunctum est* loco *coniungitur.* In fine propositionis codd. A C F I M S T etc. *sexto;* Vat. *sexta.*

en: The words *ut Deus limo,* omitted in the Vatican edition, we have added with the help of the manuscripts and of edition 1. Compare the book *On the Spirit and the Soul,* c. 14. — A little before, codex ee together with edition 1 reads *coniunctum est* in place of *coniungitur.* At the end of the clause codices A C F I M S T etc. read *sexto;* the Vatican edition *sexta.*

la: Vers. 41. Vulgata: Ego quasi *fluvii Dioryx* et sicut etc. Idem recurrit paulo infra. Sed vide Lyranum et Cardinalem Hugonem de S. Charo super hunc locum.

en: Verse 41. The Vulgate: I, as *the brook Dioryx,* and as etc. The same recurs a little below. But see Lyra and Cardinal Hugh of St. Cher on this passage.

la: Isaiae 53, 4, in quo textu Vulgata pro *infirmitates nostras* legit *dolores nostros.*

en: Isaias 53, 4, in which text the Vulgate reads *dolores nostros* for *infirmitates nostras.*

la: Praeter fidem mss. et ed. 1 non bene deest in Vat. *Christus.*

en: Against the faith of the manuscripts and of edition 1, *Christus* is not rightly wanting in the Vatican edition.

la: Refragantibus codd. et ed. 1, ponit Vat. *huius,* sed mendose, quia subnexa conveniunt non solum huic vel illi aquae, sed omni.

en: Against the codices and edition 1, the Vatican edition puts *huius,* but faultily, since what follows fits not only this or that water, but every water.

la: Vers. 28.

en: Verse 28.

la: Vers. 6, in quo textu hic et paulo post Vat. *parvus,* dissentientibus mss. et ed. 1; Vulgata autem: *Parvus fons, qui crevit* etc. Paulo ante codd. I T omittunt *quod dicitur,* pro quo Vat. cum ed. 1 et uno alterove cod. *quod dicit.*

en: Verse 6, in which text, here and a little after, the Vatican edition reads *parvus,* the manuscripts and edition 1 dissenting; the Vulgate however: *A little fountain, which grew* etc. A little before, codices I T omit *quod dicitur,* for which the Vatican edition, with edition 1 and one or two codices, has *quod dicit.*

la: Codd. H ee *propter;* dein cod. M *superabundantiam.*

en: Codices H ee read *propter;* then codex M *superabundantiam.*

la: Vers. 9.

en: Verse 9.

la: Vers. 1.

en: Verse 1.

la: Auctoritate plurium codd. ut K R Y Z ee substituimus *auctore* pro *actore,* ut habet Vat. Utrumque verbum a codd. saepe eodem modo scribitur. Mox ed. 1 post *Christo* addit particulam *vero.*

en: On the authority of several codices, as K R Y Z ee, we have substituted *auctore* for *actore,* which the Vatican edition has. Both words are often written in the same way by the codices. Presently edition 1 adds the particle *vero* after *Christo.*

la: In Ioannis Evang. c. 2. Tract. 9. n. 10: Dormienti Adae fit Eva de latere; mortuo Christo lancea percutitur latus, ut profluant Sacramenta, quibus formetur Ecclesia. Vide etiam libr. Sentent. ex Augustino decerptarum (qui est Prosperi Aquitani) Sent. 329. — Paulo ante ex codd. A C F G H I K P R S T U X Y aa bb ee et ed. 1 posuimus *unde* loco *ut.* Deinde codd. S aa bb cum ed. 1 *teste Augustino* pro *testatur Augustinus,* in cuius verbis cod. M post *fluxerunt* addit *ecclesiae.*

en: *On the Gospel of John,* c. 2, Tract. 9, n. 10: While Adam sleeps, Eve is made from his side; Christ having died, his side is struck with a lance, that the Sacraments may flow forth, by which the Church may be formed. See also the book of *Sentences excerpted from Augustine* (which is by Prosper of Aquitaine), Sent. 329. — A little before, out of codices A C F G H I K P R S T U X Y aa bb ee and edition 1 we have put *unde* in place of *ut.* Then codices S aa bb together with edition 1 read *teste Augustino* for *testatur Augustinus,* in whose words codex M adds *ecclesiae* after *fluxerunt.*

la: Vers. 10-14, ubi Vulgata post *voluptatis* addit *ad irrigandum Paradisum* et nomina fluminum ita enumerat: Nomen uni Phison... et nomen fluvii secundi Gehon... Nomen vero fluminis tertii, Tigris... Fluvius autem quartus, ipse est Euphrates. Plures codd. A F G I S W Y etc. cum edd. 1, 2, 3, 6 nomen secundi fluvii sic exhibent *Gyon.* — Paulo ante cod. M *secundum* loco *per.*

en: Verses 10-14, where the Vulgate adds *ad irrigandum Paradisum* after *voluptatis* and enumerates the names of the rivers thus: The name of the one is Phison... and the name of the second river is Gehon... And the name of the third river is Tigris... And the fourth river, it is Euphrates. Several codices A F G I S W Y etc., with editions 1, 2, 3, 6, give the name of the second river thus, *Gyon.* — A little before, codex M reads *secundum* in place of *per.*

la: Cod. ee et ed. 1 *considerare.*

en: Codex ee and edition 1 read *considerare.*

la: Vers. 5, ubi Vulgata *prodivi* pro *prodii.*

en: Verse 5, where the Vulgate has *prodivi* for *prodii.*

la: Vers. 2, in quo textu Vat. cum Vulgata post *guttas* addit *et dies saeculi.* — Paulo ante substituimus ex codd. A C G H I O R S T U Y Z bb ee ff et ed. 1 *numerositatem* pro *innumerositatem,* licet utraque lectio in idem recidat.

en: Verse 2, in which text the Vatican edition, with the Vulgate, adds *et dies saeculi* after *guttas.* — A little before, we have substituted, out of codices A C G H I O R S T U Y Z bb ee ff and edition 1, *numerositatem* for *innumerositatem,* although either reading comes to the same thing.

la: Vers. 17.

en: Verse 17.

la: Vers. 2, ubi Vulgata: Lignum vitae afferens fructus duodecim, per menses singulos reddens fructum suum et folia ligni ad sanitatem gentium.

en: Verse 2, where the Vulgate: The tree of life, bearing twelve fruits, yielding its fruits every month, and the leaves of the tree for the healing of the nations.

la: Vers. 25.

en: Verse 25.

la: Vers. 33, in quo textu fide codd. et ed. 1 addimus *et investigabiles viae eius,* quod omittit Vat.

en: Verse 33, in which text, on the faith of the codices and of edition 1, we add *et investigabiles viae eius,* which the Vatican edition omits.

la: Psalm. 35, 7, ubi Vulgata: Iudicia tua abyssus multa.

en: Psalm 35, 7, where the Vulgate: Thy judgments are a great deep.

la: Vers. 2.

en: Verse 2.

la: Vers. 7. et 8.

en: Verses 7 and 8.

en: Verses 17 and 18.

la: Perturbatam lectionem Vat., in qua omittitur particula *et* ipsiusque loco ponitur punctum, ita ut cum sequenti praepositione *in* nova incipiat propositio, emendavimus ex mss. et ed. 1.

en: The disordered reading of the Vatican edition, in which the particle *et* is omitted and a full stop put in its place, so that a new clause begins with the following preposition *in,* we have emended from the manuscripts and edition 1.

la: Inserta est hic in Vat. sequens propositio: *quae incipit in distinct. 35: Cumque supra disseruerimus* etc., quam ut interpolatam auctoritate codd. et ed. 1 removimus.

en: There is inserted here in the Vatican edition the following clause: *quae incipit in distinct. 35: Cumque supra disseruerimus* etc., which, as interpolated, we have removed on the authority of the codices and of edition 1.

la: 68, 2. Textus s. Scripturae proxime sequens habetur in eodem Psalmo 68, 16.

en: 68, 2. The text of holy Scripture that follows next is found in the same Psalm 68, 16.

la: Verba ex Augustino citata non verbotenus in eiusdem operibus inveniuntur, sed tantum quoad sensum; de quo vide VII. Confess. c. 16; de Vera Religione c. 11. et XIV. de Civ. Dei, c. 13. — Cod. X cum ed. 1 habet *tendat* pro *cedat,* et codd. F H aa *in non esse* pro *in non ens;* in seq. propositione post *secundus* plures codd. B E H K P V W X ff addunt *liber.*

en: The words cited from Augustine are not found word for word in his works, but only as to the sense; on which see *Confessions* VII, c. 16; *On True Religion* c. 11 and *On the City of God* XIV, c. 13. — Codex X, with edition 1, has *tendat* for *cedat,* and codices F H aa *in non esse* for *in non ens;* in the following clause several codices B E H K P V W X ff add *liber* after *secundus.*

la: Vat. contra auctoritatem mss. et ed. 1 hic addit *quae incipit in distinctione 21: Videns igitur diabolus* etc. moxque pro *in finem* legit *ad finem.*

en: The Vatican edition, against the authority of the manuscripts and of edition 1, adds here *quae incipit in distinctione 21: Videns igitur diabolus* etc., and presently reads *ad finem* for *in finem.*

la: Praeter fidem mss. ac edd. 1, 2, 3 ponit Vat. *humilitatis.* Mox codd. F I T propositionem cum verbo *terminum* concludentes alteram ita incipiunt: *Hoc est profundum de quo* etc., lectio non spernenda.

en: Against the faith of the manuscripts and of editions 1, 2, 3, the Vatican edition puts *humilitatis.* Presently codices F I T, ending the clause with the word *terminum,* begin the next one thus: *Hoc est profundum de quo* etc., a reading not to be despised.

la: Vers. 4.

en: Verse 4.

la: Vers. 2. 3, ubi Vulgata post *erat* omittit *ei.*

en: Verses 2, 3, where the Vulgate omits *ei* after *erat.*

la: Indebitam omissionem verborum *sed et* emendavimus ope fere omnium codd. et ed. 1.

en: The undue omission of the words *sed et* we have emended with the help of nearly all the codices and of edition 1.

la: Cod. Y *erga.*

en: Codex Y reads *erga.*

la: Propositio, quam hic Vat. interserit: *quae incipit in distinctione 23: Cum vero supra habitum sit* etc. *agitur,* deest in mss. et ed. 1.

en: The clause which the Vatican edition inserts here: *quae incipit in distinctione 23: Cum vero supra habitum sit* etc. *agitur,* is wanting in the manuscripts and in edition 1.

la: Vers. 10, ubi Vulgata omittit *tuam.*

en: Verse 10, where the Vulgate omits *tuam.*

la: Supplevimus ex pluribus codd. K R S T X Y ee etc. ac ed. 1 *Israel.*

en: We have supplied *Israel* out of several codices K R S T X Y ee etc. and edition 1.

la: Mutilam Vat. lectionem, in qua abest *et fluminis: maris,* restauramus ex mss. et ed. 1.

en: The mutilated reading of the Vatican edition, in which *et fluminis: maris* is wanting, we restore from the manuscripts and edition 1.

la: Vat. cum plurimis codd. *gratiae* loco *gloriae* contra codd. aa et bb, quorum tamen lectionem genuinam iudicamus, tum quia in secunda parte quarti libri Sententiarum agitur non de *gratia,* sed de *gloria,* tum quia subnexa tantummodo de *gloria* verificantur. — Paulo infra, sequendo plures codd. ut A F G H M T etc. cum ed. 1, substituimus *praesignatum* pro *praefiguratum.*

en: The Vatican edition, with very many codices, reads *gratiae* in place of *gloriae,* against codices aa and bb, whose reading we nevertheless judge to be genuine, both because in the second part of the fourth book of the Sentences the matter treated is not *grace* but *glory,* and because what follows holds true only of *glory.* — A little below, following several codices, as A F G H M T etc., with edition 1, we substitute *praesignatum* for *praefiguratum.*

la: Vers. 19, quem Vulgata ita proponit: Filii autem Israel ambulaverunt per siccum in medio eius. In codd. citatur c. 14, ubi v. 22. legitur: Et ingressi sunt filii Israel per medium sicci maris.

en: Verse 19, which the Vulgate sets down thus: But the children of Israel walked through the dry ground in the midst thereof. In the codices c. 14 is cited, where at v. 22 is read: And the children of Israel went in through the midst of the dry sea.

la: Vers. 22-24. — Auctoritate mss. et ed. 1 castigavimus corruptam lectionem Vat. *ex Aegypto divisa est aqua, et transierunt per medium sicci maris, sicut dicitur: Et introeuntibus in terram promissionis per arentem alveum transivit Israel Iordanem istum, siccante Domino Deo nostro aquas eius* etc. Simile dicitur in Iosue.

en: Verses 22-24. — On the authority of the manuscripts and of edition 1 we have corrected the corrupt reading of the Vatican edition, *ex Aegypto divisa est aqua, et transierunt per medium sicci maris, sicut dicitur: Et introeuntibus in terram promissionis per arentem alveum transivit Israel Iordanem istum, siccante Domino Deo nostro aquas eius* etc. The like is said in Josue.

la: Propositio hic in Vat. adiecta *quae incipit in distinctione 43: Postremo de conditione resurrectionis* etc., non habetur in mss. nec in ed. 1. Mox ed. 1 pro *sicut* satis bene habet *scilicet.*

en: The clause added here in the Vatican edition, *quae incipit in distinctione 43: Postremo de conditione resurrectionis* etc., is not found in the manuscripts nor in edition 1. Presently edition 1, for *sicut,* has, well enough, *scilicet.*

la: Vers. 15. — Mox restituimus ex mss. et ed. 1 post *substantiae* verbum *est.*

en: Verse 15. — Presently we have restored, from the manuscripts and edition 1, the word *est* after *substantiae.*

la: Vers. 14, in quo textu fide mss. et ed. 1 mutavimus *parvam* in *parvulam.* Vulgata legit *parvam* et in fine: *quis poterit tonitruum magnitudinis illius intueri?*

en: Verse 14, in which text, on the faith of the manuscripts and of edition 1, we have changed *parvam* into *parvulam.* The Vulgate reads *parvam* and at the end: *quis poterit tonitruum magnitudinis illius intueri?*

la: Vers. 10. — Paulo ante substituimus ope codd. ac edd. 1, 2, 3 *Propter* loco *Pro.*

en: Verse 10. — A little before, we have substituted, with the help of the codices and of editions 1, 2, 3, *Propter* in place of *Pro.*

la: Vers. 12, 20. et 21, quem textum Vat. praeter fidem mss. prosequitur addendo: *volucres quoque coeli latet.*

en: Verses 12, 20 and 21, which text the Vatican edition, against the faith of the manuscripts, continues by adding: *volucres quoque coeli latet.*

la: Iob. 28, 18. — Mox Vat., repugnantibus mss. ac ed. 1, post *ita* minus recte: *quod si cognosci optatur.*

en: Job 28, 18. — Presently the Vatican edition, against the manuscripts and edition 1, less correctly after *ita:* *quod si cognosci optatur.*

la: Vers. 8. et 10, ubi Vulgata pro *qui* habet *et.* — Paulo post codd. cum ed. 1 rectius *igitur* loco *ergo.*

en: Verses 8 and 10, where the Vulgate has *et* for *qui.* — A little after, the codices with edition 1 more correctly read *igitur* in place of *ergo.*

la: Respicitur illud Prov. 8, 23.

en: Reference is made to that of Prov. 8, 23.

la: Vers. 4. — Mox codd. non consentiunt inter se; magna pars cum Vat. habet *legitur;* cod. R *hoc legitur;* cod. O *quod intelligitur;* secuti sumus codd. S Y ff et ed. 1, qui habent *loquitur.*

en: Verse 4. — Presently the codices do not agree among themselves; a great part of them, with the Vatican edition, has *legitur;* codex R *hoc legitur;* codex O *quod intelligitur;* we have followed codices S Y ff and edition 1, which have *loquitur.*

en: Verses 8, 9.

la: Substituimus auctoritate fere omnium mss. et ed. 1 *quod* pro *quo;* quae lectio maiori vi insignita esse videtur. Cod. R praecedentem propositionem sic exhibet: *Hoc enim est sacramentum absconditum, id est sacrum secretum.*

en: On the authority of nearly all the manuscripts and of edition 1 we have substituted *quod* for *quo;* which reading seems marked with the greater force. Codex R exhibits the preceding clause thus: *Hoc enim est sacramentum absconditum, id est sacrum secretum.*

la: Codd. I M W *autem.*

en: Codices I M W read *autem.*

la: Respicitur I. Cor. 1, 25. et Isai. 14, 27. — Mox Vat. *Vere igitur patet inenarrabilis eius fortitudo, cuius est tam;* elegantius vero, ut in textu reformato, cum ed. 1 codd., quorum tamen non pauci ut A B C E F O T U V W cc omittunt insuper *eius,* alii vero ut P Q S Y loco *eius* habent *est,* cod. R *fuit.*

en: Reference is made to I Cor. 1, 25 and Isai. 14, 27. — Presently the Vatican edition reads *Vere igitur patet inenarrabilis eius fortitudo, cuius est tam;* but more elegantly, as in the reformed text, the codices with edition 1, of which nevertheless not a few, as A B C E F O T U V W cc, further omit *eius,* while others, as P Q S Y, have *est* in place of *eius,* and codex R *fuit.*

la: 30, 20. — Mox post *reservata* codd. P Q R addunt *est.* Dein codd. H T, transpositis verbis et addito *divinae,* legunt *divinae misericordiae dulcedo.*

en: 30, 20. — Presently, after *reservata,* codices P Q R add *est.* Then codices H T, transposing the words and adding *divinae,* read *divinae misericordiae dulcedo.*

la: Codd. A B D F M R X non ita bene *qualiter.* Mox cod. R *medicamenta* loco *medicamina;* et paulo post Vat. cum cod. cc, antiquioribus tamen mss. et ed. 1 contradicentibus, *dat* pro *dabit.*

en: Codices A B D F M R X less well *qualiter.* Presently codex R reads *medicamenta* in place of *medicamina;* and a little after, the Vatican edition, with codex cc, though the older manuscripts and edition 1 contradict it, reads *dat* for *dabit.*

la: Vers. 10, ubi Vulgata post *Spiritus* addit *enim.* — Paulo infra post *scrutatus* supplevimus ex mss. et ed. 1 *est.*

en: Verse 10, where the Vulgate adds *enim* after *Spiritus.* — A little below, after *scrutatus,* we have supplied *est* from the manuscripts and edition 1.

la: Vers. 22. — Mox post *lucernam* ex mss. et ed. 1 adiecimus *inquit,* quod a Vat. abest.

en: Verse 22. — Presently, after *lucernam,* we have added from the manuscripts and edition 1 *inquit,* which is absent from the Vatican edition.

la: Hoc est: quae in Prooemio generaliter de quatuor causis libri Sententiarum dicta sunt. Nunc quatuor quaestiones speciales de eisdem causis proponuntur.

en: That is: the things which were said in the Proemium in general concerning the four causes of the book of the Sentences. Now four special questions concerning those same causes are proposed.

la: Codd. F bb cum ed. 1 addunt hic *quaeritur.*

en: Codices F bb, with edition 1, add here *quaeritur.*

translators_notes:
**Provenance.** Printed pp. 1–6 (PDF 103–108, offset `pdf = printed + 102`). Latin re-set from the
IA djvu OCR (`raw/bonaventure_vol1_raw.txt`, raw L8896–9693) per the Vol I recipe, with all six
printed pages read at the plate as cross-check and as the arbiter of page boundaries, marker
positions, marginalia and every apparatus digit. Vol I's ABBYY OCR is as good here as the recipe
claims: the body needed only routine letter-substitution cleanup, and no `[?]` flag survives.

**★★ THE FAMILY IS SEVEN UNITS ACROSS pp. 1–25, AND ITS SHAPE IS NOT BOOKS II–IV's.** The
predecessor's warning was right — Book I's gap is much larger, and it was mapped positively before
anything was written. In printed order:

| unit | printed pp. | raw lines | status |
|---|---|---|---|
| `bon-sent-I-proem` — Bonaventure's proemium on Job 28:11 | 1–6 | 8896–9686 | **this chunk** |
| `bon-sent-I-proem-q1` … `-q4` — QUAESTIONES PROOEMII I–IV | 6–15 | 9694–~11100 | to build |
| `bon-sent-I-littera` — PROLOGUS MAGISTRI, *Cupientes aliquid* | 16–17 | 11102–11283 | to build |
| `bon-sent-I-capitula` — INCIPIUNT CAPITULA PRIMI LIBRI | 17–21 | 11285–~12190 | to build |
| `bon-sent-I-prol-comm` — COMMENTARIUS IN PROLOGUM MAGISTRI (divisio textus + dubia, in three parts) | 22–25 | ~12197–12779 | to build |

**★★ THE EMPTY-GREP TRAP WAS REAL AND IT IS SOLVED.** The predecessor grepped `CAPITULA PRIMI
LIBRI` / `PROOEMIUM` / `LIBER PRIMUS` and got nothing, and correctly refused to conclude the front
matter was absent. It is all there; the headers are simply OCR-mangled. The spellings that actually
occur are **`PRO(EMIUM`** (L8896, the display heading), **`PROCEMIUM.` / `PROQEMIUM.` /
`PROffilEMIUM.`** (running heads), **`PROCEMII QUAEST. I.`** and **`PROOEMII QUAEST. I.`**,
**`aUJlSTIONES PEOiEMII.`**, **`PR0L0GU8 MAGI8TRI`**, and **`CAPITULA PRIMl LIBRI.`** — the last
with a lower-case `l` for `I`, which is why an exact-case grep for `PRIMI` misses four of its five
occurrences. **`INCIPIUNT CAPITULA PRIMI LIBRI SENTENTIARUM` at L11285 is spelled correctly** and is
the one reliable landmark in the whole front.

**★★ `bon-sent-I-d1-commentary` IS MIS-PAGED, AND IT DOES NOT CLAIM p. 1.** The resume note warned
that a 17-word stub stood at `printed_pages: [1]` "in the way" of whatever Book I's front turned out
to be. It is not in the way: its own frontmatter puts it at raw L13215–13223, and
`bon-sent-I-d1-divisio` (raw L13224) is `printed_pages: [29]`, so the stub's `DISTINCTIO I.` running
head stands at the head of **p. 29**, not p. 1 — the `printed_pages: [1] / pdf_pages: [103]` pair is
simply wrong. **The correction is deliberately NOT made in this chunk**: p. 29 has not been extracted
and the frozen discipline is that a page assignment is fixed on the plate. It is recorded here and
in the resume note as a scoped defect for whoever extracts pp. 26–29.

**Page boundaries, all fixed on the plates.** p. 1 opens on the display heading and closes at *…et
ideo fluvius erat igneus* · p. 2 opens *Secundo, propter spatiositatem* (raw L9034) and closes
mid-quotation at *…«De latere Christi dormientis* · p. 3 opens *fluxerunt Sacramenta* (raw L9183) and
closes at *…Magister in secundo* · p. 4 opens *libro. Nam vanitas* (raw L9333) · p. 5 opens *Primum
est magnitudo divinae substantiae* (raw L9492) · p. 6 opens *tenebris constituta* (raw L9673).
⚠ **The OCR drops the running head on pp. 4, 5 and 6** — those three boundaries were fixed from the
plates alone, and the two page-number lines the OCR does preserve nearby (`10` at L10272, `11` at
L10425) belong to Quaestio I, not to this chunk.

**Where this chunk ends, and why the `QUAESTIONES PROOEMII` opener is inside it.** The exposition
closes on p. 6 at *Patet igitur in verbo proposito praesentis libri causa materialis, formalis,
efficiens et finalis.* The display heading `QUAESTIONES PROOEMII.`, the sentence *Ad intelligentiam
eorum quae primo tacta sunt, quatuor possunt quaeri iuxta quatuor praedicta,* and the announcement
*Primo, quae sit huius libri materia vel subiectum* are **kept here, not handed to q. 1**, under the
standing rule that a short opener enumerating the questions belongs with the divisio-level unit (Vol
II Override step 5). The edition's own footnote decides it: p. 6 n. 1 glosses *quae primo tacta sunt*
as *quae in Prooemio generaliter de quatuor causis libri Sententiarum dicta sunt* — it points
backwards, into this chunk. `bon-sent-I-proem-q1` therefore opens at the bare `QUAESTIO I.` heading
(raw L9694).

**Apparatus — 81 entries owned, per-page split.** p. 1 nn. 1–12 · p. 2 nn. 1–19 · p. 3 nn. 1–16 ·
p. 4 nn. 1–15 · p. 5 nn. 1–17 · **p. 6 nn. 1–2 only.** ⚠ **p. 6's register runs to n. 12 and the
remaining ten (nn. 3–12) are `bon-sent-I-proem-q1`'s** — they answer to anchors in Quaestio I's
*fundamentum* and *sed contra*, which begin on the same leaf. Hand-off forwarded accordingly.

**★ ONE PAGE-CROSSING RUNOVER: p. 2 n. 19 → p. 3.** p. 3's footer register **does not open
numbered.** Its first block is the unnumbered continuation of p. 2's n. 19 (*…qui est Prosperi* |
*Aquitani) Sent. 329. — Paulo ante ex codd. …*), and p. 3's own n. 1 follows it. The two halves are
rendered joined in `[^p2-19]`, and **p. 3's body carries no anchor at *…sanguis et aqua»***, which is
the tell: that clause is the tail of the Augustine quotation begun on p. 2, not a new citation.

**★★ THE RAW DROPS A WHOLE APPARATUS ENTRY, AND THE PLATE IS WHAT CAUGHT IT.** `p. 3 n. 8` —
`Vers. 25.`, the reference for *Alta profunditas, quis inveniet eam?* — **is absent from the OCR
footer block altogether**, which runs `⁶ Vers. 17.` · [7] · [9] · `¹⁰ Psalm. 35, 7`. Counting entries
off the raw would have produced fifteen where the leaf prints sixteen, and would have shifted every
subsequent label by one against its body anchor. **On a Vol I page the OCR is the base for the body;
it is not a census of the footer.** The count was taken off the plate, per page, before any label was
written.

**★ DIGIT CORRECTIONS, ALL SETTLED ON THE PLATE — the 3/5 class only.** p. 2 n. 1 `103, 25` (raw
`103, 23`; Ps. 103:25 is *Hoc mare magnum et spatiosum*) · p. 3 n. 3 `Vers. 5` (raw `Vers. S`) ·
p. 3 n. 10 `Psalm. 35, 7` (raw `3S`) · p. 3 n. 15 `distinct. 35` (raw `33`; Lombard I d. 35 is where
the second part of Book I opens, which is what the note is about) · p. 5 n. 1 `Vers. 15` (raw `1 3`;
Isai. 45:15 is *Vere tu es Deus absconditus*) · p. 4 n. 4 `Vers. 4` (raw `Vers. i`). **Not one 1/4
confusion arose in six leaves** — the Vol V rule that the dominant class varies leaf to leaf holds
here as a whole-chunk fact.

**Marginalia — trimmed from the body, transcribed here in body order.** p. 1: *Causa materialis 4
librorum significatur fluviis* · *Quadruplex proprietas fluvii materialis et spiritualis* ·
*Perennitas significat personarum divinarum emanationem.* — p. 2: *Spatiositas significat mundi
productionem* · *Circulatio significat incarnationem* · *Emundatio significat Sacramentorum
dispensationem.* — p. 3: *Applicatio ad 4 libros Sent.* · *Causa formalis significatur perscrutatione
profundorum* · *Profundum aeternae emanationis* · *Magister perscrutatur in I. libro* · *Profundum
creationis* · *In II. libro.* — p. 4: *Profundum incarnationis* · *In III. libro* · *Profundum
sacramentalis dispensationis* · *In IV. libro* · *Causa finalis est revelatio 4 absconditorum.* —
p. 5: *Primum absconditum, magnitudo divinae substantiae* · *Revelatur in I. libro* · *Secundum
absconditum, ordo divinae sapientiae* · *Revelatur in II. libro* · *Tertium absconditum, fortitudo
divinae potentiae* · *Revelatur in III. libro* · *Quartum absconditum, dulcedo divinae misericordiae*
· *Revelatur in IV. libro* · *Causa efficiens.* — p. 6: **none in this chunk's portion of the
leaf** — the leaf's two glosses, *Fundamentum* and *Ad oppositum,* both stand beside Quaestio I's
arguments and belong to `bon-sent-I-proem-q1`.

**Register set here (reuse in qq. 1–4; the proemium is one sustained metaphor and the words recur).**
*fluvius* → "river" · *rivulus* → "little fountain" only inside the Douay lemma at Esther 10, else
"brook" · *profunda* → **"deep places"** (the plural of the thema, kept plural throughout; *profundum*
as a noun → "the deep place", *in profundum* → "into the deep") · *abscondita* → "hidden things" ·
*perennitas* → "perpetuity" · *spatiositas* → "spaciousness" · *circulatio* → "circulation" ·
*emundatio* → "cleansing" · *perscrutatio / perscrutari* → **"searching / to search"** (never
"investigate": *investigabiles* belongs to the Douay "unsearchable" at Rom. 11:33 and Ephes. 3:8, and
the two must stay apart) · *propalatio* → "publishing abroad" · *dispensatio* → "dispensation" ·
*medicamentum* → "medicine" · *Magister* → "the Master" (of the Sentences, throughout).

**⛔ THE THREE GUARD-RAIL AUDITS CANNOT SEE THIS CHUNK.** `audit-paraphrase.py`,
`audit-headers.py` and `audit-apparatus-count.py` all select on the filename regex
`bon-sent-{I,II,III,IV}-d(\d+)-`; a distinctio-0 front-matter chunk never matches, and all three
print a clean verdict on **0 chunks audited**. This chunk was verified instead by marker pairing in
both languages, structural parity, per-page plate discipline for every apparatus register, and the
decoupled full-corpus scripts (`build-content.mjs`, `polish-style-scan.py`, `build-citations.py`).

**⚠ FORWARDED TO WHOEVER BUILDS `bon-sent-I-proem-q1`.** It opens at raw L9694, `QUAESTIO I.`,
partway down p. 6's left column, and **inherits p. 6 nn. 3–12** — ten entries, ownership verified on
the plate, positions and columns NOT verified.

**✅ THE BUILD SIDE IS ALREADY DONE (commit `91f328e`, same day).** `build-content.mjs` now admits
`type: quaestio` at `distinctio: 0` and titles it `Proemium, Q. N`, and a book's front matter sorts
on first printed page rather than on the type rank — which is what puts Book I's littera (pp. 16–17)
after its four questions, where Books II–IV's littera follows the proemium directly. ⛔ The guard
tests a new `declaredType` field, the *raw* frontmatter type: `chunkMeta.type` defaults to
`"quaestio"`, and `vol1/bon-sent-I-proleg.md` declares no type, so admitting `quaestio` while testing
the defaulted value would have published a 77k-word OCR dump. `divisio` and `dubia` are deliberately
still excluded until the `COMMENTARIUS IN PROLOGUM MAGISTRI` (pp. 22–25) is read at the plate.

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

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0