site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 17

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.

### COLLATIO XVII.
#### *De tertia visione tractatio quinta, quae agit de theoriis Scripturae significatis per fructus, scilicet de considerationibus reficientibus intellectum et affectum, et primo quidem de reficientibus intellectum.*

### Summarium

*Introductio; repetitio, 1. — Pars I. De theoriis, quae consistunt in considerationibus salutarium refectionum in genere. Ut fructus reficiunt intellectum et affectum. Multorum panis insipidus est, 2. — Ista refectio innuitur in Scriptura, 3. 4. — Anima, in qua plantata est Scriptura, est paradisus, est hortus conclusus et fons signatus, 5. — Pars II. De refectione intellectus in specie. Quid sit anima sine intelligentia veritatis; ipsa indiget obiecto, quod firmet instabiles cogitationes, 6. — Hoc praebet Scriptura, 7. — Ipsa illustrat intellectum per duodecim aspectus, 8. — Primo, ab intra per interna spectacula; secundo, ab extra per exempla proposita, 9. — Tertio, a supra per divina promissa, 10. — Quarto, ab infra per inferni tormenta, 11. — Quinto, antrorsum per praecepta directiva, 12. — Sexto, retrorsum per districta iudicia, 13. — Septimo, dextrorsum per severa solatia, 14. — Octavo, sinistrorsum per benigna flagella, 15. — Nono, ex opposito ostendendo acies triplicis belli, 16-18. — Decimo, in gyro ostendendo undique praesidia, 19. — Undecimo, e longinquo per figurarum signa duodecim in omnibus creaturis, 20-24. — Periculum pro theologo est in nimia naturalium rerum investigatione, 25. — Duodecimo, e vicino per gratiarum dona; duplex notitia: exterior et interior, 26. — Circa haec duodecim mysteria est tum lignum vitae tum lignum scientiae boni et mali, 27. — Epilogus de tempore futuro, quando non erit defensio per rationem, sed per auctoritatem, 28.*

1. *Protulit terra herbam virentem*[^p409-1] etc. Dictum est, quod visio intelligentiae *per Scripturam eruditae* versatur circa tria: circa *intelligentias spirituales,* quae intelliguntur per *congregationes aquarum;* circa *figuras sacramentales,* per *germinationem herbarum et arborum;* circa *theorias multiformes,* per *multiplicationem seminum et refectionem arborum.* Istae theoriae consistunt in *considerationibus temporum sibi succedentium,* quae sunt seminaria quaedam et in *correspondentia* eorundem; aliae theoriae consistunt in considerationibus *salutarium refectionum;* quia *non in solo pane vivit homo*[^p409-2]. Considerare debet homo, ex quo pascatur, scilicet eloquio Scripturae; unde est *lignum faciens fructum.* Indiget enim *intellectus* refectione, indiget et *affectus.*

2. Primo dicendum de *refectione intellectus.* Sed, sicut dicit Apostolus[^p409-3], *laborantem agricolam oportet prius edere de fructibus;* quia praedicator oportet quod prius sit imbutus et dulcoratus in se, et post aliis proponat. Multi tamen volunt videri prophetae et audiri tanquam prophetae; et panis eorum vel cibus insipidus est et male coctus et frigidus, et detinent populum et parum proficiunt.

3. Notandum, quod sicut fructus oblectat visum et gustum, tamen principalius visum oblectat sua pulcritudine et decore, gustum vero dulcore et suavitate; sic et istae theoriae reficiunt *intellectum* suo decore et *affectum* sua suavitate. — Hoc innuit Scriptura dicens[^p409-4]: *Plantaverat autem Dominus Deus paradisum voluptatis a principio, in quo posuit hominem* etc. Hoc dictum est per recapitulationem post septimam diem, quia ista plantatio facta fuit tertia die.

4. Sequitur[^p409-5]: *Produxitque omne lignum pulcrum visu et ad vescendum suave: lignum vitae in medio paradisi, lignum scientiae boni et mali,* ut intellectum suo decore reficeret et affectum suavitate. Consummatio autem erat in *ligno vitae,* si *lignum scientiae* caveretur. Terra ergo est Scriptura, quae *produxit omne lignum pulcrum visu* quantum ad *intellectum,* et *ad vescendum suave* quantum ad *affectum,* scilicet multiformes theorias *oblectantes* et *reficientes.* In paradiso caelesti non est plantatio nisi rationum aeternarum; et licet ibi sit refectio de praedestinationibus omnium Sanctorum, potissime tamen gaudebo de mea praedestinatione; et hoc innuit Salvator[^p409-6]: *Gaudete, quia nomina vestra scripta sunt*

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*in caelis.* — Paulus potuit loqui de paradiso *caelesti,* qui raptus fuit usque ad tertium caelum; nos nescimus, sed loquimur de *terrestri.*

5. Est autem anima paradisus, in qua plantata est Scriptura, et habet mirabiles suavitates et decores. Unde in Cantico[^p410-1]: *Hortus conclusus, soror mea sponsa, hortus conclusus, fons signatus, emissiones tuae paradisus.* Anima est *hortus,* in qua sunt sacramentalia mysteria et spirituales intelligentiae, ubi scaturit *fons spiritualium emissionum;* sed *conclusus* est et *fons signatus,* quia non patet immundis, sed illis, de quibus: *Novit Dominus qui sunt eius.* Hunc hortum sapientia aeterna diligit et circa eum versatur; unde in Ecclesiastico[^p410-2]: *Ego sicut fluvius Doryx exivi de paradiso.* Hunc hortum rigavit ille qui omnes plantat; quam enim plantationem non plantat, illa eradicabitur. *Omnis plantatio,* inquit, *quam non plantavit Pater meus caelestis, eradicabitur.* Sequitur: *Dixi: Rigabo hortum meum plantationum et inebriabo prati mei fructum.* — Rigat autem sanguine, quo aspersus est liber et omnis populus; rigat etiam affluentia Spiritus sancti manantis ab ipso, quam Scriptura habet, et quam invenimus in Scriptura. Haec sunt ergo *ligna pulcra visu* et *ad vescendum suavia* ratione fructuum pulcrorum et dulcium.

6. De *refectione intellectus* dicendum. Sicut enim corpus sine cibo perdit virtutem, decorem et sanitatem; sic anima sine intelligentia veritatis tenebrescit et infirma, deformis et instabilis fit in omnibus; oportet ergo refici. Hinc est, quod mens vagabunda, non habens cibum discurrit et est instabilis. Unde: *Peccatum peccavit Ierusalem; propterea instabilis facta est*[^p410-3]; et ideo, eiecta de paradiso, vagatur et *dat pretiosa quaeque pro cibo ad refocillandam animam.* Unde haec est passio misera. Propter quod nihil sanius, nisi ut figantur cogitationes, ne vagentur in malum. — Unde Ioannes Cassianus[^p410-4] venit cum multis ad quendam sanctum Patrem et conquestus est de instabilitate cogitationum, et quod in nullo poterat firmare intellectum. Et ille respondit: Si unquam versificati fuerant, et si tunc de illis cogitabant. Responderunt, quod in tantum, quod vix de aliquo alio cogitare poterant, immo etiam dormiendo cogitabant. Dixit ille, quod illud erat propter consuetudinem. Unde oportet assuescere circa rem aliquam, quae, cum in mentem venerit, non sit mala.

7. Haec autem est Scriptura, ubi non unum, sed multa inveniuntur, in quibus est delectatio spiritualis; et sic non exibimus hortum paradisi, sed est anima ut *operans et custodiens*[^p410-5] et facit sibi ex ea hortum parvum in mente deliciosum. — In hac sola scientia est delectatio, non in aliis. Philosophus dicit, quod magna delectatio est scire, quod diameter est asymeter costae; haec delectatio sit sua; modo comedat illam.

8. Egreditur autem de Scriptura quaedam lux seu illustratio in intellectum iunctum imaginationi, ut non pateat egressus sapienti, et hoc aspiciendo ad duodecim, scilicet *intra, extra, supra; infra, ante, retro; dextrorsum, sinistrorsum; ex opposito, in gyro; e longinquo, e vicino.*

9. Illustrat Scriptura suis pullulationibus *ab intra* per *interna spectacula;* proponit enim spiritualia spectacula nobilia, quae specialiter sunt radicalia fidei; *ab extra* per *exempla extrinseca,* de quibus tota Scriptura est plena. Si vis exemplum *patientiae,* respice Iob et Tobiam; si *magnanimitatis,* respice David contra Goliam, et Iudam Machabaeum; si *fidei* exemplum, Abraham et Virginem gloriosam, cuius fides transcendit fidem Abrahae. Abraham enim credidit, posse se habere filium de sterili sene; sed Maria, quod Virgo conciperet de Spiritu sancto, credidit; neque concepisset, nisi credidisset[^p410-6]. Si exemplum *caritatis,* vide Moysen, qui dixit: *Aut dimitte eis hanc noxam, aut dele me de libro tuo, quem scripsisti.* Si exemplum *misericordiae,* in Ecclesiastico: *Hi sunt viri misericordiae, quorum pietates non defuerunt.* Si de *iustitia, fortitudine, prudentia, munditia,* de omni virtute honesta proponit tibi exempla. Quia virtus consistit circa operationes particulares, ideo non sufficit regula interius directiva, nisi sit exemplum particulare; et ideo Scriptura utrumque ponit. Contra iram dedit regulam: *Responsio mollis frangit iram*[^p410-7]; vide exemplum de Abigail, quae fregit iram David.

10. Item, illustrat *a supra* per *divina promissa;* docet enim Scriptura de his quae sunt supra. Unde

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Apostolus[^p411-1]: *Scimus, quoniam, si terrestris domus nostra huius habitationis dissolvatur, quod aedificationem ex Deo habemus, domum non manufactam, aeternam in caelis;* et: *In domo Patris mei mansiones multae sunt,* ait Salvator; in Psalmis dicitur: *Filii hominum sub umbra alarum tuarum sperabunt. Inebriabuntur ab ubertate domus tuae, et torrente voluptatis tuae potabis eos, quoniam apud te est fons vitae; et in lumine tuo videbimus lumen;* et illud Apocalypsis: *Agnus, qui in medio throni est, reget illos et deducet eos ad vitae fontes aquarum;* et in Psalmo: *Delectationes in dextera tua usque in finem.* Proponit ergo nobis *divina promissa.*

11. Item, illustrat *ab infra* proponendo *inferni tormenta.* Psalmus[^p411-2]: *Pluet super peccatores laqueos; ignis et sulphur et spiritus procellarum pars calicis eorum;* Apocalypsis: *Et pars eorum in stagno ignis et sulphuris. Et ascendet fumus tormentorum eorum in saecula saeculorum.* Haec proponit Scriptura a principio, ubi dictum est, quod *tenebrae erant super faciem abyssi,* usque ad finem. — Proponit ergo *interna spectacula, extrinseca exempla, caelestia promissa, inferni supplicia.*

12. Si ista tibi non sufficiunt, sed vis exire et alibi quaerere refectionem intellectus; adhuc dabit tibi alias arbores, alios fructus, in quibus potes refici. Illustrat *antrorsum* per *praecepta directiva; retrorsum,* per *districta iudicia; dextrorsum,* per *severa solatia; sinistrorsum,* per *dulcia* seu *benigna flagella.* — Oportet enim lumen habere ante se. *Mandatum* enim *lucerna est, et lex lux*[^p411-3]; haec dirigit in caelum, unde: *Si vis ad vitam ingredi, serva mandata,* quibus adduntur *consilia;* haec proponit nobis Scriptura ubique. Unde in illo Psalmo: *Beati immaculati,* et: *Legem pone mihi, Domine, viam iustificationum tuarum* etc., in omni versu fit mentio de mandatis vel sub nomine *legis,* vel *testimonii,* vel *eloquii,* vel alicuius nominis aequivalentis. Unde etiam apud Hebraeos omnes versus unius octonarii ab eadem littera incipiunt; quod non potuit servari apud nos, ut viginti duae litterae respondeant viginti duobus octonariis; et quilibet habet octo versus. Unde etiam Augustinus[^p411-4] turbatus fuit circa tantam identitatem; quod tamen est magna scientia et mira varietas. Nam et ipse Augustinus semel vidit unam arborem pulcherrimam, habentem viginti duos ramos, et quilibet habebat octo ramusculos, et de illis guttae dulcissimae rorabant. Et intellexit, quod illa arbor esset Psalmus: *Beati immaculati in via.* Unde meditatio legis summe necessaria est; Psalmus[^p411-5]: *Beatus vir qui non abiit in consilio impiorum, sed in lege Domini fuit voluntas eius. Et erit tanquam lignum, quod plantatum est secus decursus aquarum.* In Ecclesiastico: *In multis operibus eius ne fueris curiosus, sed quae praecepit tibi illa cogita semper.*

13. Item, illustrat *retrorsum* per *districta iudicia.* Semper enim fecit Deus districta iudicia de transgressionibus praeceptorum, ut de lucifero, de Adam, de uxore sua, de Cain, de luxuriosis, super quos diluvium venit, de superbis, qui aedificaverunt turrim in Chananaeis, de Israel. Similiter, novum testamentum plenum est iudiciis. Iudicium autem est *retro,* praeceptum *ante.* Iudicium respicit praeceptum; si transgredieris, punieris; nisi sequaris lucem dirigentem, gladius percutiet te; Psalmus[^p411-6]: *Nisi conversi fueritis, gladium suum vibravit, arcum suum tetendit et paravit illum, et in eo paravit vasa mortis, sagittas suas ardentibus effecit. Arcus,* iudicium Scripturae; *duritia ligni,* vetus testamentum; *chorda,* quae lignum flectit, novum testamentum; iudicia leviora et duriora, *sagittae.* Psalmus: *Lex Domini immaculata convertens animas; testimonium Domini fidele, sapientiam praestans parvulis. Iudicia Domini vera, iustificata in semetipsa* etc.

14. Item, *dextrorsum* illustrat per *severa solatia.* Nec sine causa dicuntur *solatia severa* et *flagella benigna,* quia *solatia* sunt periculosa. Vide Adam, Saul, Salomonem, Ieroboam idololatram et primum angelum, quibus omnibus solatia temporalia et excellentiae fuerunt occasio ruinae. Sunt autem occasio ruinae, quando placent; quando autem non placent, non se ingerit homo. Unde Christus noluit habere solatium temporale, quia *cadent a latere tuo mille, et decem millia a dextris tuis*[^p411-7] etc. Plus debet quis velle esse in ista parte, in qua pauciores cadunt.

15. Item, *sinistrorsum* per *benigna flagella* illustrat. Unde Dominus permisit, Abel iustissimum

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interfici. Vide Noe, qui centum annis fabricavit arcam, et posuit ibi quidquid habebat; et totus mundus ipsum deridebat. — Et addidit hic, quod rex Franciae non posset hodie talem facere, qui considerat eam secundum suam mensuram cubitorum geometricorum[^p412-1]. — De Abraham similiter, Isaac et Iacob, qui peregrinati fuerunt; et Ioseph, qui exaltari non poterat, nisi praecessisset venditio, incarceratio et humiliatio. Vide Moysen, quem Deus debebat praeponere toti mundo, quomodo fuit humiliatus; *pascebat oves* per quadraginta annos unius *sacerdotis*[^p412-2]. Similiter David, quamdiu fuit in tribulatione, fuit optimus et ad regnum venit per tribulationes; et post, cum fuit in prosperitate, multa peccata commisit. Similiter Ezechias in infirmitate valde humilis fuit, sed postea superbus in adventu nuntiorum Babyloniorum. Vide Eliam pauperculum, qui non habebat ad comedendum, nisi quod corvus sibi ministrabat et illa paupercula vidua; qui tamen caelum claudebat. Vide Ioannem Baptistam, qui septem annorum intravit desertum et ibi super lapillos iacebat. Similiter de Christo et de Apostolis. Similiter dicit Paulus[^p412-3]: *Lapidati sunt, secti sunt, tentati sunt, in occisione gladii mortui sunt, circuierunt in melotis* etc. Flagella ergo sunt suavissima. Aut ergo Deus flagellat, aut non. *Flagellat autem omnem filium, quem recipit.* Probata est haec per particularia; ergo debet inferri universaliter.

16. Adhuc etiam habet Scriptura arbores ad reficiendum. Illustrat autem ex his quae sunt *ex opposito.* Ostendit enim nobis *acies* infinitas contra nos, modo per *septem duces*[^p412-4], modo unum bellum, modo multa. Istud bellum est ab illo die, quo *Michael et Angeli eius proeliabantur cum dracone.* Imminet autem nobis triplex bellum: bellum *domesticum,* bellum *civile* et *campestre.* — Primum cum carne, quae habet multas acies; haec ancilla semper parata est aperire, sicut Eva. Unde: *Ab ea quae dormit in sinu tuo, custodi claustra oris tui*[^p412-5].

17. Item, bellum *civile* est tentatio mundi. *Omnis* enim *creatura est in muscipulam*[^p412-6], quia creaturae pulcritudo trahit homines. Unde: *Vanitas,* inquit, *vanitatum, et omnia vanitas. Quid habet homo de universo labore suo, quo laborat sub sole?* Vane et frustra fit de quo nihil relinquitur homini in morte, et ideo cuncta vanitas; in Psalmo: *Averte oculos meos, ne videant vanitatem.*

18. Item, est bellum *campestre,* hostile cum daemonibus, qui die ac nocte infestant, modo magnificando, ut praesumamus, modo per considerationem scientiae, modo per considerationem sanctitatis; modo faciunt hominem iracundum, et sic diabolicum et adimpletum spiritu malignitatis; et faciunt eum cadere in tristitiam et desperationem, et sic de aliis. Haec docet fugere Scriptura. Quae enim *scientia* docet fugere contrarias potestates? Nulla.

19. Item, illustrat *in gyro,* ut, non esse fugiendum, quia undique praesidium habemus. Habemus enim ipsum Dominum et Angelos circa nos; unde in Psalmo[^p412-7]: *Montes in circuitu eius, et Dominus in circuitu populi sui.* Unde puero Elisaei clamante propter latrones Syriae, qui volebant eum capere, dixit Elisaeus: *Domine, aperi oculos pueri huius, et aperuit Dominus. Et ecce, mons plenus equorum et curruum igneorum in circuitu Elisaei.* Iacob etiam, timens fratrem suum, vidit Angelos, unde dixit: *Castra Dei sunt haec.* Unde Psalmus dicit: *Dominus illuminatio mea et salus mea, quem timebo?* Et alibi: *Nisi quia Dominus erat in nobis, dicat nunc Israel* etc., usque in finem.

20. Item, illustrat *e longinquo* per *figurarum signa;* facit autem figuras de omnibus. Omnia autem, quae sunt in mundo, reducuntur ad duodecim, quibus utitur Scriptura, quae sunt *signa longinqua: caelestes* formae, *elementares* naturae, *meteoricae* naturae, *minerales* naturae; naturae *germinum, natatilium, volatilium, gressibilium;* humana *organa,* humanae *vires,* humana *opera,* humanae *artes.*

21. Primum ergo est *forma caelestis.* Utitur enim Scriptura omnibus caelis et stellis; Psalmus[^p412-8]: *Caeli enarrant gloriam Dei, et opera manuum eius annuntiat firmamentum;* et Ecclesiasticus: *Altitudinis firmamentum pulcritudo eius, species caeli in visione gloriae.*

22. Formae *elementares:* ignea, aerea, aquea, terrea; omnibus utitur Scriptura. — Naturae *meteoricae,* ut nube, pluvia, rore, nive etc.; et luminibus apparentibus in caelo, fluminibus, stagnis, quibus

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omnibus utitur. — Naturae etiam sunt *minerales,* ut septem metalla principalia et lapis pretiosus, ut lapis onychinus; in Genesi[^p413-1] legitur: *Ibi invenitur bdellium et lapis onychinus;* et ibidem: *Ubi nascitur aurum; et aurum terrae illius optimum est.* Et in Apocalypsi duodecim lapides pretiosi. — Sunt etiam naturae *germinum,* ut arborum, herbarum, plantarum, seminum; de olere, gramine aliisque tractat de terra nascentibus.

23. Sunt etiam naturae *natatilium,* ut tractat de leviathan[^p413-2], de piscibus, de cetis. — Sunt naturae *volatilium,* ut de accipitre; de aquila, de columba, de passere; et est magnum mysterium, quare tantum tria genera volatilium ponuntur in sacrificio[^p413-3]. Loquitur etiam de avibus lucifugis et de amatricibus lucis. — Item, de *animali gressibili,* de serpente, de colubro: *Quasi a facie colubri fuge peccatum*[^p413-4]; qualiter permisit Deus tentationem fieri per serpentem. Item, de vulpibus, de capra, de porcis, de cervo, de hinnulo, de ursu, de bobus. Nec sine mysterio etiam tantum tria genera gressibilium offerebantur vel sacrificabantur.

24. Item, *naturae hominis,* de cuius partibus Scriptura tractat partim ad Deum translatis, partim ad Angelos. Unde Dionysius[^p413-5] ostendit, quid significant membra humana in Angelis. — Item, vires *vegetabiles,* vires *sensibiles, rationales* etc., quibus omnibus Scriptura per totum utitur. — Item, de *operibus humanis,* ut constructione domorum, puteorum, agricultura, mercatura; et de omnibus *artibus* liberalibus et mechanicis. Theologus modo eis utitur ut arithmeticus, modo ut astrologus, modo ut geometer; modo videbis eum rhetorem, modo medicum.

25. In hac consideratione est periculum, quia periculum est nimis longe recedere a Scripturae domo; puer enim nunquam vult multum recedere a domo. Sic periculum est in scientiis, quod tantum diffundant se per considerationes harum scientiarum, ut postea ad domum Scripturae redire non possint, et quod intrent domum Daedali[^p413-6], ut exire non possint. Melius est enim tenere veritatem quam figuram. Si ego viderem faciem tuam et rogarem te, ut apportares mihi speculum clarum, ut ibi viderem faciem tuam; stulta esset ista petitio. Sic est de Scripturis sanctis et figuris aliarum scientiarum.

26. Item, illustrat per *gratiarum dona e vicino,* quae supplent omnia, quae non habet industria. Multi enim venerunt hospites scientiae, scilicet ad domum nostram et ad nostram industriam; sed in his debet industria ponere terminum. Unde illustrat haec Scriptura *e vicino;* unde non oportet longe ire pro re, quae prope est. Describit enim Scriptura dona Spiritus sancti per totum; in Ioanne[^p413-7]: *Iesus fatigatus ex itinere sedebat super fontem;* sequitur: *Omnis, qui bibit ex aqua hac, sitiet iterum; qui autem biberit ex aqua, quam ego dabo ei, fiet in eo fons aquae salientis in vitam aeternam.* — Unde duplex aqua notatur; describitur enim notitia una *exterior,* de qua qui plus bibet plus sitit; alia *interior,* de qua[^p413-8]: *Qui credit in me, sicut dicit Scriptura, flumina de ventre eius fluent aquae vivae. Hoc autem dixit de Spiritu sancto, quem accepturi erant credentes in eum.* Istae sunt *aquae de fontibus Salvatoris,* scilicet notitiae gratiarum reficientes animas.

27. Iuxta haec mysteria est mysterium *ligni vitae* et mysterium *ligni scientiae boni et mali*[^p413-9]. Qui enim tantum quaerit notitiam gustat de ligno scientiae boni et mali. Et hoc significatum est in Isaia: *Pro eo quod abiecit populus ille aquas Siloe, quae currunt cum silentio, et assumsit magis Rasin et filium Romeliae; propter hoc, ecce Dominus adducet super eos aquas fluminis fortes et multas.* Ut dicit Hieronymus, aquae Siloe currunt *cum magno murmure:* ergo manifestum, quod intellectus alius est ibi. — *Aquae currentes cum silentio* sunt sacra Scriptura, quae nisi in silentio addisci non potest; et ibi fit illuminatio. In signum huius dictum est caeco[^p413-10]: *Vade, lava in natatoria Siloe, quod interpretatur Missus.* Aquae enim istae per revelationem sunt. Sed oportet

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prius linire oculos luto ex sputo et pulvere facto; *saliva* est sapientia; *pulvis,* caro Christi; *lutum,* fides de mysterio incarnationis. — Qui autem quaerunt *Rasin et filium Romeliae* sunt qui quaerunt exteriores scientias. Et ideo *princeps Assyriorum dominabitur eis*[^p414-1]; Dominus voluit. Et hic notandum est, quod filii Israel furtive habuerunt *vasa argentea Aegypti*[^p414-2]; sed postea nunquam voluit Dominus, quod reverterentur.

28. Et dixit: Credite mihi, quod adhuc erit tempus, quando nihil valebunt *vasa aurea* vel *argentea,* id est argumenta; nec erit defensio per rationem, sed solum per auctoritatem. Unde in signum huius Salvator, quando tentatus fuit, non defendit se per rationem, sed per auctoritates[^p414-3], et tamen bene scivisset per rationes. Significavit enim, quid facturus est corpus suum mysticum in tribulatione futura.

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english:
### COLLATION XVII.
#### *On the third vision: the fifth treatment, which treats of the contemplations of Scripture signified through the fruits, that is, of the considerations that refresh the understanding and the affection, and first indeed of those that refresh the understanding.*

### Summarium

*Introduction; recapitulation, 1. — Part I. On the contemplations which consist in considerations of the salutary refreshments in general. How the fruits refresh the understanding and the affection. Many men's bread is tasteless, 2. — This refreshment is intimated in Scripture, 3. 4. — The soul, in which Scripture is planted, is a paradise, is a garden enclosed and a fountain sealed, 5. — Part II. On the refreshment of the understanding in particular. What the soul is without the understanding of truth; it needs an object to steady its unsettled thoughts, 6. — This Scripture supplies, 7. — It illumines the understanding through twelve regards, 8. — First, from within through inner sights; second, from without through examples set forth, 9. — Third, from above through the divine promises, 10. — Fourth, from below through the torments of hell, 11. — Fifth, forwards through the directing precepts, 12. — Sixth, backwards through the strict judgments, 13. — Seventh, to the right through the severe consolations, 14. — Eighth, to the left through the kindly scourgings, 15. — Ninth, from the opposite side, by showing the battle-lines of the threefold war, 16-18. — Tenth, round about, by showing the defences on every side, 19. — Eleventh, from afar through the twelve signs of the figures in all creatures, 20-24. — There is danger for the theologian in too great an investigation of natural things, 25. — Twelfth, from near at hand through the gifts of graces; the twofold knowledge, exterior and interior, 26. — Around these twelve mysteries there is both the tree of life and the tree of the knowledge of good and evil, 27. — Epilogue on the time to come, when there will be no defence by reason, but by authority, 28.*

1. *The earth brought forth the green herb*[^p409-1] and so on. It has been said that the vision of the understanding *instructed through Scripture* turns upon three things: upon the *spiritual understandings,* which are understood through the *gatherings of the waters;* upon the *sacramental figures,* through the *sprouting of the herbs and the trees;* upon the *manifold contemplations,* through the *multiplication of the seeds and the refreshment of the trees.* These contemplations consist in *considerations of the times succeeding one another,* which are certain seed-beds, and in the *correspondence* of the same; other contemplations consist in considerations of the *salutary refreshments;* because *not in bread alone doth man live*[^p409-2]. A man ought to consider from what he is fed, namely from the utterance of Scripture; whence it is *the tree that beareth fruit.* For the *understanding* needs refreshment, and the *affection* needs it too.

2. First we must speak of the *refreshment of the understanding.* But, as the Apostle says[^p409-3], *the husbandman that laboureth must first partake of the fruits;* because the preacher must first be steeped and sweetened in himself, and afterwards set it before others. Yet many wish to be seen as prophets and to be heard as prophets; and their bread or food is tasteless and badly baked and cold, and they hold the people back and profit them little.

3. It is to be noted that, just as fruit delights the sight and the taste, yet delights the sight chiefly by its beauty and comeliness, but the taste by its sweetness and pleasantness; so also these contemplations refresh the *understanding* by their comeliness and the *affection* by their sweetness. — This Scripture intimates when it says[^p409-4]: *And the Lord God had planted a paradise of pleasure from the beginning, wherein he placed man,* and so on. This was said by way of recapitulation after the seventh day, because that planting was made on the third day.

4. There follows[^p409-5]: *And he brought forth every tree fair to behold and pleasant to eat of: the tree of life in the midst of paradise, and the tree of the knowledge of good and evil,* that it might refresh the understanding by its comeliness and the affection by its sweetness. But the consummation lay in the *tree of life,* if the *tree of knowledge* were guarded against. The earth, therefore, is Scripture, which *brought forth every tree fair to behold* as to the *understanding,* and *pleasant to eat of* as to the *affection,* namely the manifold contemplations that *delight* and *refresh.* In the heavenly paradise there is no planting save of the eternal reasons; and although there is refreshment there from the predestinations of all the saints, yet most of all I shall rejoice over my own predestination; and this the Saviour intimates[^p409-6]: *Rejoice, because your names are written*

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*in heaven.* — Paul was able to speak of the *heavenly* paradise, who was caught up as far as the third heaven; we do not know it, but we speak of the *earthly* one.

5. Now the soul is a paradise, in which Scripture is planted, and it has wondrous sweetnesses and comelinesses. Whence in the Canticle[^p410-1]: *A garden enclosed, my sister, my spouse, a garden enclosed, a fountain sealed, thy plants are a paradise.* The soul is a *garden,* in which are the sacramental mysteries and the spiritual understandings, where there springs up the *fountain of the spiritual outflowings;* but it is *enclosed* and a *fountain sealed,* because it does not lie open to the unclean, but to those of whom it is said: *The Lord knoweth who are his.* This garden the eternal wisdom loves and busies itself about; whence in Ecclesiasticus[^p410-2]: *I came out as a stream of the river Doryx from paradise.* This garden he watered who plants all things; for the planting which he does not plant, that shall be rooted up. *Every plant,* he says, *which my heavenly Father hath not planted, shall be rooted up.* There follows: *I said: I will water my garden of plants, and I will water abundantly the fruits of my meadow.* — And he waters it with blood, with which the book and all the people were sprinkled; he waters it also with the abundance of the Holy Spirit flowing from himself, which Scripture has, and which we find in Scripture. These, therefore, are the *trees fair to behold* and *pleasant to eat of* by reason of their fair and sweet fruits.

6. We must speak of the *refreshment of the understanding.* For just as the body without food loses its strength, its comeliness and its health; so the soul without the understanding of truth grows dark and becomes weak, deformed and unsettled in all things; it must therefore be refreshed. Hence it is that the wandering mind, having no food, runs about and is unsettled. Whence: *Jerusalem hath grievously sinned; therefore is she become unstable*[^p410-3]; and therefore, cast out of paradise, it wanders and *gives all its precious things for food to refresh the soul.* Whence this is a wretched suffering. On which account nothing is more wholesome than that the thoughts be fixed, lest they wander into evil. — Whence John Cassian[^p410-4] came with many others to a certain holy Father and complained of the instability of his thoughts, and that in nothing could he steady his understanding. And he replied by asking whether they had ever composed verses, and whether they were then thinking of them. They answered that it was so far the case that they could scarcely think of anything else, indeed that they thought of them even while sleeping. He said that this was because of habit. Whence one must grow accustomed to some thing which, when it comes into the mind, is not evil.

7. And this is Scripture, where not one but many things are found in which there is spiritual delight; and so we shall not go out of the garden of paradise, but the soul is there as one *working and keeping*[^p410-5] it, and makes for itself out of it a little garden, delightful in the mind. — In this science alone is there delight, not in the others. The Philosopher says that it is a great delight to know that the diameter is incommensurable with the side; let that delight be his; let him now eat it.

8. Now there goes out from Scripture a certain light or illumination into the understanding joined to the imagination, so that no way out lies open to the wise man, and this by looking to twelve things, namely *within, without, above; below, before, behind; to the right, to the left; from the opposite side, round about; from afar, from near at hand.*

9. Scripture illumines by its shoots *from within* through *inner sights;* for it sets forth noble spiritual sights, which are especially the roots of faith; *from without* through *outward examples,* of which the whole of Scripture is full. If you want an example of *patience,* look to Job and Tobias; if of *magnanimity,* look to David against Goliath, and Judas Machabeus; if an example of *faith,* Abraham and the glorious Virgin, whose faith surpassed the faith of Abraham. For Abraham believed that he could have a son from a barren old woman; but Mary believed that a Virgin should conceive of the Holy Spirit; nor would she have conceived, had she not believed[^p410-6]. If an example of *charity,* see Moses, who said: *Either forgive them this trespass, or strike me out of the book that thou hast written.* If an example of *mercy,* in Ecclesiasticus: *These were men of mercy, whose godly deeds have not failed.* If of *justice, fortitude, prudence, cleanness,* of every honourable virtue it sets before you examples. Because virtue is concerned with particular operations, therefore an inwardly directing rule does not suffice unless there be a particular example; and therefore Scripture sets down both. Against anger it gave a rule: *A mild answer breaketh wrath*[^p410-7]; see the example of Abigail, who broke the wrath of David.

10. Likewise, it illumines *from above* through the *divine promises;* for Scripture teaches concerning those things which are above. Whence

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the Apostle[^p411-1]: *We know that, if our earthly house of this habitation be dissolved, we have a building of God, a house not made with hands, eternal in heaven;* and: *In my Father's house there are many mansions,* says the Saviour; in the Psalms it is said: *The children of men shall hope under the covert of thy wings. They shall be inebriated with the plenty of thy house, and thou shalt make them drink of the torrent of thy pleasure, for with thee is the fountain of life; and in thy light we shall see light;* and that word of the Apocalypse: *The Lamb, who is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life;* and in the Psalm: *At thy right hand are delights even to the end.* It sets before us, therefore, the *divine promises.*

11. Likewise, it illumines *from below* by setting forth the *torments of hell.* The Psalm[^p411-2]: *He shall rain snares upon sinners; fire and brimstone and storms of winds shall be the portion of their cup;* the Apocalypse: *And their portion shall be in the pool of fire and brimstone. And the smoke of their torments shall ascend up for ever and ever.* These things Scripture sets forth from the beginning, where it is said that *darkness was upon the face of the deep,* right up to the end. — It sets forth, therefore, the *inner sights,* the *outward examples,* the *heavenly promises,* the *punishments of hell.*

12. If these do not suffice you, but you wish to go out and to seek the refreshment of the understanding elsewhere; it will still give you other trees, other fruits, in which you can be refreshed. It illumines *forwards* through the *directing precepts; backwards,* through the *strict judgments; to the right,* through the *severe consolations; to the left,* through the *sweet* or *kindly scourgings.* — For one must have a light before oneself. For *the commandment is a lamp, and the law a light*[^p411-3]; this directs to heaven, whence: *If thou wilt enter into life, keep the commandments,* to which are added the *counsels;* these Scripture sets before us everywhere. Whence in that Psalm: *Blessed are the undefiled,* and: *Set before me for a law the way of thy justifications, O Lord,* and so on, in every verse mention is made of the commandments, either under the name of *law,* or of *testimony,* or of *word,* or of some equivalent name. Whence also among the Hebrews all the verses of one group of eight begin with the same letter; which could not be kept among us, so that the twenty-two letters should answer to the twenty-two groups of eight; and each has eight verses. Whence also Augustine[^p411-4] was troubled at so great a sameness; which nevertheless is great knowledge and wondrous variety. For Augustine himself once saw a most beautiful tree, having twenty-two branches, and each had eight little branches, and from them the sweetest drops fell like dew. And he understood that that tree was the Psalm: *Blessed are the undefiled in the way.* Whence the meditation of the law is in the highest degree necessary; the Psalm[^p411-5]: *Blessed is the man who hath not walked in the counsel of the ungodly, but his will was in the law of the Lord. And he shall be like a tree which is planted near the running waters.* In Ecclesiasticus: *In many of his works be not curious, but the things which he hath commanded thee, think on them always.*

13. Likewise, it illumines *backwards* through the *strict judgments.* For God has always made strict judgments upon the transgressions of the precepts, as upon Lucifer, upon Adam, upon his wife, upon Cain, upon the lustful, over whom the flood came, upon the proud, who built the tower among the Chanaanites, upon Israel. Likewise, the new testament is full of judgments. But the judgment is *behind,* the precept *before.* The judgment looks back to the precept; if you transgress, you will be punished; unless you follow the light that directs, the sword will strike you; the Psalm[^p411-6]: *Except you will be converted, he hath brandished his sword, he hath bent his bow and made it ready, and in it he hath prepared the instruments of death, he hath made ready his arrows for them that burn. The bow* is the judgment of Scripture; *the hardness of the wood,* the old testament; *the string,* which bends the wood, the new testament; the lighter and heavier judgments, the *arrows.* The Psalm: *The law of the Lord is unspotted, converting souls; the testimony of the Lord is faithful, giving wisdom to little ones. The judgments of the Lord are true, justified in themselves,* and so on.

14. Likewise, *to the right* it illumines through the *severe consolations.* Nor without cause are they called *severe consolations* and *kindly scourgings,* because *consolations* are dangerous. See Adam, Saul, Solomon, Jeroboam the idolater and the first angel, to all of whom temporal consolations and excellences were the occasion of ruin. But they are an occasion of ruin when they please; but when they do not please, a man does not thrust himself upon them. Whence Christ would not have temporal consolation, because *a thousand shall fall at thy side, and ten thousand at thy right hand*[^p411-7] and so on. A man ought rather to wish to be on that side on which fewer fall.

15. Likewise, *to the left* it illumines through the *kindly scourgings.* Whence the Lord permitted that Abel, the most just, be

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slain. See Noah, who for a hundred years built the ark, and put there whatever he had; and the whole world derided him. — And he added here that the king of France could not make such a one today, if one considers it according to its measure of geometrical cubits[^p412-1]. — So too of Abraham, Isaac and Jacob, who were pilgrims; and of Joseph, who could not be exalted unless the selling, the imprisonment and the humbling had gone before. See Moses, whom God was to set over the whole world, how he was humbled; *he fed the sheep* for forty years of a single *priest*[^p412-2]. So too David: as long as he was in tribulation he was excellent and came to the kingdom through tribulations; and afterwards, when he was in prosperity, he committed many sins. So too Ezechias in sickness was exceedingly humble, but afterwards proud at the coming of the messengers of the Babylonians. See Elias in his poverty, who had nothing to eat except what the raven ministered to him and that poor widow; and yet he shut up heaven. See John the Baptist, who at seven years old entered the desert and there lay upon pebbles. So too of Christ and of the Apostles. So too Paul says[^p412-3]: *They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins,* and so on. Scourgings, therefore, are most sweet. Either, then, God scourges, or he does not. But *he scourgeth every son whom he receiveth.* This has been proved through particular cases; therefore it ought to be inferred universally.

16. Furthermore Scripture also has trees for refreshing. And it illumines from those things which are *from the opposite side.* For it shows us infinite *battle-lines* against us, now through *seven leaders*[^p412-4], now one war, now many. That war is from that day on which *Michael and his Angels fought with the dragon.* And a threefold war hangs over us: the *domestic* war, the *civil* war and the *pitched* war. — The first is with the flesh, which has many battle-lines; this handmaid is always ready to open, like Eve. Whence: *From her that sleepeth in thy bosom, keep the doors of thy mouth*[^p412-5].

17. Likewise, the *civil* war is the temptation of the world. For *every creature is turned into a snare*[^p412-6], because the beauty of the creature draws men. Whence: *Vanity,* he says, *of vanities, and all is vanity. What hath a man more of all his labour, wherewith he laboureth under the sun?* That is done vainly and to no purpose of which nothing is left to a man at death, and therefore all is vanity; in the Psalm: *Turn away my eyes, that they may not behold vanity.*

18. Likewise, there is the *pitched* war, the hostile war with the demons, who by day and by night beset us, now by magnifying us, that we may presume, now through the consideration of knowledge, now through the consideration of holiness; now they make a man wrathful, and thus devilish and filled with the spirit of malice; and they make him fall into sadness and despair, and so of the rest. These things Scripture teaches us to flee. For what *science* teaches us to flee the contrary powers? None.

19. Likewise, it illumines *round about,* so that we need not flee, because on every side we have a defence. For we have the Lord himself and the Angels about us; whence in the Psalm[^p412-7]: *Mountains are round about it, and the Lord is round about his people.* Whence, when Eliseus' servant cried out on account of the robbers of Syria who wished to take him, Eliseus said: *Lord, open the eyes of this boy, and the Lord opened them. And behold, the mountain was full of horses and chariots of fire round about Eliseus.* Jacob also, fearing his brother, saw Angels, whence he said: *These are the camps of God.* Whence the Psalm says: *The Lord is my light and my salvation, whom shall I fear?* And elsewhere: *If it had not been that the Lord was with us, let Israel now say,* and so on, to the end.

20. Likewise, it illumines *from afar* through the *signs of the figures;* and it makes figures out of all things. Now all things which are in the world are reduced to twelve, which Scripture uses, which are the *signs from afar:* the *heavenly* forms, the *elemental* natures, the *meteoric* natures, the *mineral* natures; the natures of *growing things, of swimming things, of flying things, of walking things;* the human *organs,* the human *powers,* human *works,* human *arts.*

21. The first, then, is the *heavenly form.* For Scripture uses all the heavens and the stars; the Psalm[^p412-8]: *The heavens declare the glory of God, and the firmament proclaimeth the work of his hands;* and Ecclesiasticus: *The firmament on high is his beauty, the beauty of heaven in the vision of glory.*

22. The *elemental* forms: fiery, airy, watery, earthy; Scripture uses them all. — The *meteoric* natures, as cloud, rain, dew, snow and so on; and the lights that appear in heaven, rivers, pools, all of which

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it uses. — There are also *mineral* natures, as the seven principal metals and the precious stone, as the onyx stone; in Genesis[^p413-1] we read: *There is found bdellium and the onyx stone;* and in the same place: *Where gold groweth; and the gold of that land is the best.* And in the Apocalypse, twelve precious stones. — There are also the natures of *growing things,* as of trees, herbs, plants, seeds; of the pot-herb, of grass and of the other things springing from the earth it treats.

23. There are also the natures of *swimming things,* as it treats of leviathan[^p413-2], of fishes, of whales. — There are the natures of *flying things,* as of the hawk; of the eagle, of the dove, of the sparrow; and it is a great mystery why only three kinds of flying things are set down in the sacrifice[^p413-3]. It speaks also of the birds that shun the light and of those that love the light. — Likewise, of the *walking animal,* of the serpent, of the snake: *Flee from sin as from the face of a serpent*[^p413-4]; how God permitted the temptation to be made through the serpent. Likewise, of foxes, of the she-goat, of swine, of the stag, of the fawn, of the bear, of oxen. Nor is it without mystery that also only three kinds of walking things were offered or sacrificed.

24. Likewise, the *natures of man,* whose parts Scripture treats of as transferred partly to God, partly to the Angels. Whence Dionysius[^p413-5] shows what the human members signify in the Angels. — Likewise, the *vegetative* powers, the *sensitive, rational* powers and so on, all of which Scripture uses throughout. — Likewise, of *human works,* as the building of houses and of wells, agriculture, trade; and of all the *arts,* liberal and mechanical. The theologian uses them now as an arithmetician, now as an astrologer, now as a geometer; now you will see him a rhetorician, now a physician.

25. In this consideration there is danger, because it is dangerous to withdraw too far from the house of Scripture; for a boy never wants to withdraw far from home. So there is danger in the sciences, that men should so pour themselves out through the considerations of these sciences that afterwards they cannot return to the house of Scripture, and that they enter the house of Daedalus[^p413-6], so that they cannot get out. For it is better to hold the truth than the figure. If I were seeing your face and were to ask you to bring me a clear mirror, that I might see your face in it; that request would be foolish. So it is with the holy Scriptures and the figures of the other sciences.

26. Likewise, it illumines through the *gifts of graces from near at hand,* which supply all that industry does not have. For many have come as guests of knowledge, namely to our house and to our industry; but in these things industry ought to set a limit. Whence this Scripture illumines *from near at hand;* whence one need not go far for a thing which is close by. For Scripture describes the gifts of the Holy Spirit throughout; in John[^p413-7]: *Jesus, being wearied with his journey, sat upon the well;* there follows: *Everyone that drinketh of this water shall thirst again; but he that shall drink of the water that I will give him shall become in him a fountain of water springing up into life everlasting.* — Whence a twofold water is noted; for there is described one knowledge, the *exterior,* of which he who drinks more thirsts more; another, the *interior,* of which[^p413-8]: *He that believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water. Now this he said of the Holy Spirit, whom they should receive who believed in him.* These are the *waters from the fountains of the Saviour,* namely the knowledges of the graces, refreshing souls.

27. Beside these mysteries there is the mystery of the *tree of life* and the mystery of the *tree of the knowledge of good and evil*[^p413-9]. For he who seeks knowledge only tastes of the tree of the knowledge of good and evil. And this is signified in Isaias: *Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin and the son of Romelia; therefore behold, the Lord will bring upon them the waters of the river, strong and many.* As Jerome says, the waters of Siloe run *with a great murmuring:* therefore it is plain that another sense is there. — The *waters running with silence* are sacred Scripture, which cannot be learned except in silence; and there illumination comes about. As a sign of this it was said to the blind man[^p413-10]: *Go, wash in the pool of Siloe, which is interpreted Sent.* For these waters come by revelation. But one must first

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anoint the eyes with clay made of spittle and dust; the *spittle* is wisdom; the *dust,* the flesh of Christ; the *clay,* faith concerning the mystery of the incarnation. — But those who seek *Rasin and the son of Romelia* are those who seek the exterior sciences. And therefore *the prince of the Assyrians shall rule over them*[^p414-1]; the Lord willed it. And here it is to be noted that the children of Israel took by stealth the *silver vessels of Egypt*[^p414-2]; but afterwards the Lord never willed that they should return there.

28. And he said: Believe me, that there will yet be a time when *vessels of gold* or *of silver* will avail nothing, that is, arguments; nor will there be defence by reason, but only by authority. Whence, as a sign of this, the Saviour, when he was tempted, did not defend himself by reason, but by authorities[^p414-3], and yet he would well have known how to do it by reasons. For he signified what his mystical body is to do in the tribulation to come.

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la: Gen. 1, 12. — In seqq. datur summa collat. 13-16.

en: Gen. 1:12. — In what follows, a summary of collations 13–16 is given.

la: Matth. 4, 4. — Subinde allegatur Gen. 1, 12: Lignumque faciens fructum.

en: Matthew 4:4. — Presently Gen. 1:12 is alleged: And the tree that beareth fruit.

la: Epist. II. Tim. 2, 6.

en: Second Epistle to Timothy 2:6.

la: Luc. 10, 20. — Seq. locus est II. Cor. 12, 2.

en: Luke 10:20. — The following passage is II Corinthians 12:2.

la: Cap. 4, 12. seq. Infra in opusculo de plantatione paradisi in anima multa conveniunt cum seqq. — Inferius allegatur II. Tim. 2, 19: Cognovit Dominus qui sunt eius.

en: Chapter 4:12 f. Below, in the opusculum on the planting of paradise in the soul, many things agree with what follows. — Lower down II Timothy 2:19 is alleged: The Lord knoweth who are his.

la: Cap. 24, 41. Vulgata: *Diorix, et sicut aquaeductus exivi.* — Seq. locus est Matth. 15, 13; tertius Eccli. 24, 42. Subinde respicitur Hebr. 9, 19: Accipiens sanguinem vitulorum... ipsum quoque librum et omnem populum aspersit.

en: Chapter 24:41. The Vulgate has: *A watercourse, and I came out as the aqueduct.* — The following passage is Matthew 15:13; the third, Ecclesiasticus 24:42. Presently Hebrews 9:19 is looked to: Taking the blood of calves... he sprinkled both the book itself and all the people.

la: Thren. 1, 8; ibid. v. 11. seq. locus.

en: Threni 1:8; the following passage is ibid. v. 11.

la: Collat. 1. c. 16. seq. eadem res, sed aliis verbis proponitur. Cfr. collat. 10. c. 12. seq.

en: In Conference 1, c. 16 f. the same matter is set out, but in other words. Compare Conference 10, c. 12 f.

la: Respicitur Gen. 2, 15: Tulit ergo Dominus Deus hominem et posuit eum in paradiso voluptatis, ut operaretur et custodiret illum. — Sententia Philosophi habetur I. Topic. c. 13: Amplius, si huic quidem est aliquid contrarium, illi autem simpliciter nihil [nomen accipitur diverso sensu]: ut ei quae est a potu delectationi ea quae est a siti tristitia, contrarium, ei autem, quae est ab eo quod est considerare, quod diameter est costae incommensurabilis, nihil [contrarium est, ideoque simpliciter delectabile]; quare multipliciter delectatio dicitur. — Mox pro *hortum parvum in mente deliciosum* B *hortum et menti deliciosum.*

en: Gen. 2:15 is looked to: The Lord God therefore took man and put him into the paradise of pleasure, that he might dress it and keep it. — The Philosopher's judgment is had in the first book of the *Topics* c. 13: Further, if to the one there is something contrary, but to the other simply nothing [the name is taken in a different sense]: as to the pleasure that comes from drink the sadness that comes from thirst is contrary, but to the pleasure that comes from considering that the diameter is incommensurable with the side there is nothing [contrary, and therefore it is simply delightful]; wherefore delight is spoken of in many ways. — Presently, for *a little garden delightful in the mind,* B has *a garden also delightful to the mind.*

la: Cfr. Gen. 15, 2. seqq.; 17, 15. seqq.; 18, 11. seqq., et Luc. 1, 26. seqq. — Seq. locus est Exod. 32, 31. et 32; tertius Eccli. 44, 10: Sed illi viri misericordiae sunt, quorum etc.

en: Compare Gen. 15:2 ff.; 17:15 ff.; 18:11 ff., and Luke 1:26 ff. — The following passage is Exodus 32:31 and 32; the third, Ecclesiasticus 44:10: But these were men of mercy, whose, and so on.

la: Prov. 15, 1. De Abigail vide I. Reg. 25, 3. seqq. — Aristot., II. Ethic. c. 3. et 6. docet, virtutem versari circa actiones, quae, ut idem (I. Metaph. c. 1.) ait, « omnes circa singulare sunt ».

en: Proverbs 15:1. On Abigail see I Kings 25:3 ff. — Aristotle, II. Ethics c. 3 and 6, teaches that virtue is concerned with actions, which, as the same author says (I. Metaphysics c. 1), "are all concerned with the singular."

la: Epist. II. Cor. 5, 1. — Seq. locus est Ioan. 14, 2; tertius Ps. 35, 8-10. Vulgata *in tegmine* pro *sub umbra.* Quartus est Apoc. 7, 17; quintus Ps. 15, 10.

en: Second Epistle to the Corinthians 5:1. — The following passage is John 14:2; the third, Psalm 35:8-10. The Vulgate has *under the covering* for *under the shadow.* The fourth is Apocalypse 7:17; the fifth, Psalm 15:10.

la: Psalm. 10, 7. — Seq. locus est Apoc. 21, 8: Pars illorum erit in stagno ardenti igne et sulphure. Tertius [*Et ascendet*] est Apoc. 14, 11; quartus Gen. 1, 2.

en: Psalm 10:7. — The following passage is Apocalypse 21:8: Their portion shall be in the pool burning with fire and brimstone. The third [*And the smoke shall ascend*] is Apocalypse 14:11; the fourth, Gen. 1:2.

la: Prov. 6, 23. — Seq. locus est Matth. 19, 17; ibid. v. 21. de consiliis; tertius Ps. 118, 1. et 33.

en: Proverbs 6:23. — The following passage is Matthew 19:17; ibid. v. 21, on the counsels; the third, Psalm 118:1 and 33.

la: Quod hic et paulo inferius de Augustino affertur invenire non potuimus. In fine expositionis huius Psalmi (serm. 32. n. 8.) ipse tangit ea quae hic praemittuntur, scil. quod octoni versus singulis litteris alphabeti Hebraei subiacent, et quod hoc neque in translatione Graeca neque Latina inveniri potuit. Cfr. de hoc Hilar., Tractat. in Ps. 118. Prolog. n. 1. seqq.; Ambros., in Ps. 118. Prolog. n. 1. seqq. et Haymo in eundem Ps.

en: What is here and a little below brought forward concerning Augustine we have not been able to find. At the end of his exposition of this Psalm (sermon 32 n. 8) he touches on the things premised here, namely that eight verses fall under each several letter of the Hebrew alphabet, and that this could not be found either in the Greek translation or in the Latin. Compare on this Hilary, Tract on Psalm 118, Prologue n. 1 ff.; Ambrose, on Psalm 118, Prologue n. 1 ff., and Haymo on the same Psalm.

la: Psalm. 1, 1-3. Post *impiorum* a Vulgata plura annectuntur. — Seq. locus est Eccli. 3, 22.

en: Psalm 1:1-3. After *of the ungodly* the Vulgate joins on several things. — The following passage is Ecclesiasticus 3:22.

la: Psalm. 7, 13. et 14. August., Enarrat. in Ps. 7. n. 14: Arcum ergo istum Scripturas sanctas libenter acceperim, ubi fortitudine novi testamenti, quasi nervo quodam, duritia veteris flexa et edomita est. Hinc tanquam sagittae emittuntur Apostoli, vel divina praeconia iaculantur. — Seq. locus est Ps. 18, 8. et 10. seqq.

en: Psalm 7:13 and 14. Augustine, Exposition on Psalm 7 n. 14: This bow, then, I would gladly take to be the holy Scriptures, where by the strength of the new testament, as by a kind of sinew, the hardness of the old has been bent and tamed. Hence the Apostles are sent forth like arrows, or divine proclamations are hurled. — The following passage is Psalm 18:8 and 10 ff.

la: Psalm. 90, 7. Cfr. August., Enarrat. in Ps. 90. serm. 1. n. 9. seqq.

en: Psalm 90:7. Compare Augustine, Exposition on Psalm 90, sermon 1 n. 9 ff.

la: August., Qq. in Gen. q. 4: Cubitum autem geometricum dicit [Origenes] tantum valere quantum nostra cubita sex valent. Origen., Homil. 2. in Gen. n. 2, secundum *novam versionem* ait: Nos autem didicimus a quopiam ex Hebraeorum peritioribus, *trecentos cubitos dictos* fuisse pares illis quos geometrae vocant, vis quadranguli a tricesimo ducti, ita ut in uno tabulato fuerint nonaginta millia cubitorum nostrorum, similiterque in latitudine duo mille quingenti cubiti, et in altitudine nongenti. (In nota adiecta dicitur, quod, si ponatur, cubitum ex 18 pollicibus constare, longitudo arcae fuit longitudinis 135000 pedum nostrorum sive 27000 passuum geometricorum, videlicet novem leucarum [!] ex tribus millibus passibus geometricis constantium).

en: Augustine, Questions on Genesis q. 4: But [Origen] says that the geometrical cubit is worth as much as six of our cubits. Origen, Homily 2 on Genesis n. 2, according to the *new version,* says: But we have learned from one of the more skilled among the Hebrews that *three hundred cubits* were said to be equal to those which the geometers call such, the force of a square drawn from the thirtieth, so that in one deck there were ninety thousand of our cubits, and likewise in breadth two thousand five hundred cubits, and in height nine hundred. (In an added note it is said that, if the cubit be reckoned to consist of 18 inches, the length of the ark was a length of 135,000 of our feet, or 27,000 geometrical paces, that is, of nine leagues [!] consisting of three thousand geometrical paces each.)

la: Exod. 3, 1. — De David cfr. I. Reg. 16. seqq.; de Ezechia Isai. 38. seq. et IV. Reg. 20, 1. seqq.; de Elia III. Reg. 17, 1. seqq.; de Ioanne Luc. 1, 80. et 3, 1. seqq.

en: Exodus 3:1. — On David compare I Kings 16 ff.; on Ezechias, Isaias 38 f. and IV Kings 20:1 ff.; on Elias, III Kings 17:1 ff.; on John, Luke 1:80 and 3:1 ff.

la: Hebr. 11, 37. — Seq. locus est ibid. 12, 6.

en: Hebrews 11:37. — The following passage is ibid. 12:6.

la: Esther 1, 14. — Seq. locus est Apoc. 12, 7.

en: Esther 1:14. — The following passage is Apocalypse 12:7.

en: Micheas 7:5.

la: Sap. 14, 11: Quoniam creaturae Dei in odium factae sunt et in tentationem animabus hominum et in muscipulam pedibus insipientium. — Seq. locus est Eccle. 1, 2. seq. (cfr. Hieron. in hunc locum); tertius Ps. 118, 37. Epist. I. Tim. 6, 7: Nihil enim intulimus in hunc mundum, haud dubium, quod nec auferre quid possumus.

en: Wisdom 14:11: Because the creatures of God are turned to hatred, and a temptation to the souls of men, and a snare to the feet of the unwise. — The following passage is Ecclesiastes 1:2 f. (compare Jerome on this place); the third, Psalm 118:37. First Epistle to Timothy 6:7: For we brought nothing into this world, and certainly we can carry nothing out.

la: Psalm. 124, 2. — Seq. locus est IV. Reg. 6, 17; tertius Gen. 32, 2; quartus Ps. 26, 1; quintus Ps. 123, 1. seqq.

en: Psalm 124:2. — The following passage is IV Kings 6:17; the third, Gen. 32:2; the fourth, Psalm 26:1; the fifth, Psalm 123:1 ff.

la: Psalm. 18, 2. — Seq. locus est Eccli. 43, 1.

en: Psalm 18:2. — The following passage is Ecclesiasticus 43:1.

la: Cap. 2, 12. Ibid. et v. 11. habetur seq. locus. Subinde respicitur Apoc. 21, 19. seq. — Isidor., XVI. Etymolog. c. 17: Septem autem sunt genera metallorum: aurum, argentum, aes, electrum, stagnum, plumbum et quod domat omnia ferrum.

en: Chapter 2:12. In the same place, and at v. 11, the following passage is had. Presently Apocalypse 21:19 f. is looked to. — Isidore, XVI. Etymologies c. 17: Now there are seven kinds of metals: gold, silver, bronze, electrum, tin, lead, and iron, which tames all things.

la: Iob 40, 20: An extrahere poteris leviathan hamo etc.

en: Job 40:20: Canst thou draw out the leviathan with a hook, and so on.

la: Levit. 1, 14: « Si autem de avibus holocausti oblatio fuerit Domino, de turturibus aut pullis columbae ». His duobus generibus volatilium adiungitur tertium in sacrificio leprae expiandae, ibid. 14, 4: Praecipiet [sacerdos] ei qui purificatur, ut offerat duos passeres vivos pro se etc.

en: Leviticus 1:14: "But if the oblation of a holocaust to the Lord be of birds, of turtles or of young pigeons." To these two kinds of flying things a third is joined in the sacrifice for the expiation of leprosy, ibid. 14:4: [The priest] shall command him that is to be purified to offer for himself two living sparrows, and so on.

la: Eccli. 21, 2. — Levit. 1, 2. et 10. tria genera gressibilium pro sacrificio recensentur, scil. boves sive vituli, oves et caprae. Cfr. supra collat. 14. n. 21.

en: Ecclesiasticus 21:2. — In Leviticus 1:2 and 10 three kinds of walking things are reckoned up for sacrifice, namely oxen or calves, sheep and she-goats. Compare above, collation 14, n. 21.

la: De Caelesti Hierarch. c. 15. § 3.

en: On the Celestial Hierarchy c. 15 § 3.

la: Scilicet labyrinthum *Cretensem,* quem Daedalus, pater Icari, secundum exemplar ab *Aegytio* sumtum fecit, ut narrat Plinius lib. XXXVI. c. 13. (19.). Praeter hos duos idem refert labyrinthum *Lemnium* ac quartum, scilicet *Italicum.* — Vat. hanc propositionem omittit. — Ad hoc periculum amovendum servit opusculum S. Bonaventurae de Reductione artium ad theologiam.

en: Namely the *Cretan* labyrinth, which Daedalus, the father of Icarus, made after the model taken from the *Egyptian* one, as Pliny relates in book XXXVI c. 13 (19). Besides these two the same author reports the *Lemnian* labyrinth and a fourth, namely the *Italian.* — The Vatican codex omits this proposition. — For removing this danger St. Bonaventure's opusculum *On the Reduction of the Arts to Theology* serves.

la: Cap. 4, 6. Ibid. v. 13. et 14. habetur seq. locus.

en: Chapter 4:6. The following passage is had ibid. vv. 13 and 14.

la: Ioan. 7, 38. seq. Cfr. Gregor., XIX. Moral. c. 6. n. 9. — Seq. locus est Isai. 12, 3: Haurietis aquas in gaudio de fontibus Salvatoris.

en: John 7:38 f. Compare Gregory, XIX. Morals c. 6 n. 9. — The following passage is Isaias 12:3: You shall draw waters with joy out of the Saviour's fountains.

la: Respicitur Gen. 2, 9: Lignum etiam vitae etc. Seq. locus est Isai. 8, 6. seq. — Hieron. in hunc locum (III. Comment.) ait: Siloe autem fontem esse ad radices montis Sion, qui non iugibus aquis, sed in certis horis diebusque ebulliat et per terrarum concava et antra saxi durissimi *cum magno sonitu* veniat, dubitare non possumus, nos praesertim, qui in hac habitamus provincia. — Superius pro *Iuxta haec* B C E *Inter haec* D *Intra haec.* Sensus est: Circa haec duodecim Scripturae lumina dupliciter intellectus versari potest, ut subinde dicitur.

en: Gen. 2:9 is looked to: The tree of life also, and so on. The following passage is Isaias 8:6 f. — Jerome on this place (III. Commentary) says: That Siloe is a spring at the roots of Mount Sion, which bubbles up not with continual waters but at fixed hours and days, and comes through the hollows of the earth and the caverns of the hardest rock *with a great sound,* we cannot doubt, we especially who dwell in this province. — Above, for *Beside these* B, C, E have *Among these,* D *Within these.* The sense is: Around these twelve lights of Scripture the understanding can be occupied in two ways, as is presently said.

la: Ioan. 9, 7. Ibid. v. 6: Exspuit [Iesus] in terram et fecit lutum ex sputo et linivit lutum super oculos eius. Glossa *ordinaria* apud Strabum in hunc locum (cfr. August., in Ioan. Evang. tr. 44. n. 2.): Sicut primum hominem de limo terrae formavit, ita per idem genus luti genus humanum reformavit quia *Verbum caro factum est. Saliva* est sapientia, quae *ex ore Altissimi* prodiit [Eccli. 24, 5.]. *Terra* est caro Christi.

en: John 9:7. Ibid. v. 6: [Jesus] spat on the ground and made clay of the spittle and spread the clay upon his eyes. The *ordinary* Gloss in Strabo on this place (compare Augustine, on John's Gospel tract 44 n. 2): Just as he formed the first man from the slime of the earth, so through the same kind of clay he re-formed the human race, because *the Word was made flesh.* The *spittle* is wisdom, which came forth *from the mouth of the Most High* [Ecclesiasticus 24:5]. The *earth* is the flesh of Christ.

la: Cfr. Isai. 8, 7.

en: Compare Isaias 8:7.

la: Matth. 4, 4. seqq.

en: Matthew 4:4 ff. ---

translators_notes:
**Provenance.** Printed pp. 409–414 (PDF 485–490), raw L69436–L70230. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer bands
at 2.1–2.2×. Plate scouting banked ahead of writing at `manual-review/hex-c17-plate-scouting.md`.

**★★★ SPAN — THE RAW-BASED INFERENCE WAS ONE LEAF TOO *SHORT,* AND THE BAND CAUGHT IT.** The raw
places `COLLATIO XVIII.` immediately after its p. 414 marker, which reads as "XVIII opens at the
head of p. 414" and yields pp. 409–413. **It does not.** p. 414 is a **boundary leaf**: its top
~17 % carries the close of Collatio XVII — ¶ 27's last sentences in the left column and ¶ 28, the
Epilogus, in the right — and `COLLATIO XVIII.` prints **below that**, at roughly 40 % of the leaf,
with its own full-measure subtitle and Summarium. Read directly on the plate. The printed span is
therefore **pp. 409–414**.
★ **Note the direction.** c15 and c16 were each handed a span **one leaf too long**; c17's was one
leaf **too short**. The corrective is not "assume the inference runs long" but the standing rule:
**only the printed header, read on the band, fixes a span** — in either direction. Here the tell
was internal as well: ¶ 27 breaks off at *Sed oportet* with no possible close on p. 413.

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

**★ THE SUMMARIUM RUNS EXACTLY LEVEL — THE THIRD CONSECUTIVE ONE.** It sits wholly on p. 409 at
full measure, carries no anchor, and its last entry is *Epilogus de tempore futuro, quando non erit
defensio per rationem, sed per auctoritatem, 28.* The body has **28 numbered ¶¶, 1..28, no gaps,
identical in both languages**. ⚠ **The body was still counted, on the bands.** c6 ran three short
and c14 one short; c15, c16 and now c17 run level. Three level Summaria in a row is a run, not a
rule: **the Summarium is a finding aid, never a count.**

**Hand-off picked up.** **None.** c16 forwarded nothing, and p. 409 opens a fresh footer register
whose n. 1 is anchored in this chunk's ¶ 1. Checked at the band rather than assumed.

**★★ HAND-OFF FORWARDED — ONE, AND IT IS A SHARED-LEAF SPLIT, NOT A RUNOVER.** p. 414 carries
**four** numbered entries in a single register, and **this chunk owns nn. 1–3 only**: n. 1 and n. 2
are anchored in ¶ 27 (left column), n. 3 in ¶ 28 (right column). **n. 4 —
`Gen. 1, 12. — In seqq. datur summa collat. 15-17.` — is Collatio XVIII's**, anchored at XVIII's
own ¶ 1 (*Protulit terra herbam virentem*⁴), and is **not claimed here**. The next chunk inherits it.
★ This is the same shape as p. 398 between c14 and c15: **one leaf, one continuous footer numbering,
two owners.** `KNOWN_TOTALS` accordingly carries `414: 4` with a legitimate PENDING until Collatio
XVIII lands.

**Per-page register (41 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 409 | nn. 1–6 | nn. 1–3 L, nn. 4–6 R | nn. 1–3 L, nn. 4–6 R | they **coincide** |
| 410 | nn. 1–7 | nn. 1–5 L, runover + 6–7 R | nn. 1–4 L, nn. 5–7 R | left block **overruns by one** |
| 411 | nn. 1–7 | nn. 1–4 L, runover + 5–7 R | nn. 1–4 L, nn. 5–7 R | they **coincide** |
| 412 | nn. 1–8 | nn. 1–2 L, runover + 3–8 R | nn. 1–6 L, nn. 7–8 R | left block **underruns by four** |
| 413 | nn. 1–10 | nn. 1–6 L, nn. 7–10 R | nn. 1–6 L, nn. 7–10 R | they **coincide** |
| 414 | nn. 1–3 (n. 4 is XVIII's) | nn. 1–2 L, nn. 3–4 R | nn. 1–2 L, n. 3 R | they **coincide** on the part owned |

★ **p. 412's four-note divergence is the widest in the work so far, and it has a visible cause:**
n. 1 is a very long Augustine–Origen note on the ark's geometrical cubits — it fills the left block
by itself and pushes five numbered entries into the right, while the anchors for those five all
stand in the left column. **A block/anchor divergence is a fact about the register's typography,
not a sign of a misread leaf.**

**Runovers — three gutter-crossing, zero page-crossing.** p. 410 n. 5 (*…si huic quidem est aliquid
contrarium, illi autem* | *simpliciter nihil…*), p. 411 n. 4 (*…neque in translatione Graeca neque
Latina inveniri potuit. Cfr.* | *de hoc Hilar., Tractat. in Ps. 118…*) and p. 412 n. 2 (*…de Eze-* |
*chia Isai. 38. seq…*). Three of six right-hand blocks therefore open **unnumbered**; three open
numbered (409, 413, 414).

⚠ **Recording the negatives.** All five interior page-foot joints were checked at the band and are
**clean**, each reading continuously: 409/410 *…nomina vestra scripta sunt* → *in caelis* ·
410/411 *…docet enim Scriptura de his quae sunt supra. Unde* → *Apostolus* · 411/412 *…Abel
iustissimum* → *interfici* · 412/413 *…fluminibus, stagnis, quibus* → *omnibus utitur* ·
413/414 *…Sed oportet* → *prius linire oculos luto.* None is a page-crossing footer runover.

**Gutters — every one measured, and two leaves needed the forking check.**

| page | region | band | value |
|---|---|---|---|
| 409 | body .45–.90 and .50–.88, independently | 1191–1253 (63 px), rule 1221–1224 | **1222** |
| 410 | .20–.90; windows .25–.60 / .55–.90 / .30–.75 read 1343 / 1349 / 1345 | 1320–1371 (52 px), rule 1338–1353 | **1345** |
| 411 | .20–.90 | 1170–1223 (54 px), rule 1190–1201 | **1196** |
| 412 | .20–.90; windows read 1337 / 1344 / 1341 | 1315–1366 (52 px), rule 1335–1348 | **1341** |
| 413 | .20–.90 | 1150–1208 (59 px), rule 1175–1183 | **1179** |
| 414 | XVII's own region only, rows .08–.20 | 1350–1417 (68 px), rule 1383–1385 | **1383** |

★ **p. 410 IS SKEWED — only the second skewed leaf in the whole work** (c14's p. 394 was the first).
The `--skew` screen reports the gutter walking **17 px** down the leaf, left edges 1302→1319 and
right edges 1348→1380, with no outlying slice; a single split still suffices, and the ±60 px
colcrop padding absorbs the drift.
★ **The narrow runs on pp. 410–412 (52–54 px) are the heavily-inked centre rule, not a narrow
gutter.** Their ink islands measure 12–16 px against the 4–11 px of pp. 403–408, which is exactly
the diagnostic the frozen rule names. Forking the windows pinned each value to within 3–4 px.
★ **p. 414's default window fails outright** — from ~25 % down the leaf the profiler finds *no*
low-ink column at all, because `COLLATIO XVIII.`'s display heading, subtitle and Summarium are
full-measure matter. **Profiling XVII's own two-column region at the head of the leaf gives a
textbook 68 px run.** The ordinary work-opening shape, met here in the middle of a leaf.

⚠ **A PLATE DEFECT THAT IS NOT A PRINTED LACUNA — p. 411's right column is locally washed out.**
Several words fade to blank paper on the scan (*Beatus vi*[r], *in lege* [Do]*mini*, *Semper*
[e]*nim*, *dil*[uv]*ium*, *turrim* [in] *Chananaeis*, *praeceptum;* [si] *transgredieris*). **The
raw carries every one of them**, and the sense is continuous. These are restored silently from the
raw and are **not** flagged `[?]`: the `[?]` class is for Quaracchi's own type breaking off — a gap
in the *print* — as at `bon-hex-c15`'s p. 400 ¶ 18 and `bon-brev-p6-c13`'s p. 280 n. 6. **Zero `[?]`
flags in this chunk**, and the corpus baseline stays at 4 occurrences / 2 flags.
★ **Worth stating as a distinction the next reader will need:** a *scan* defect is repaired from the
raw without comment; a *print* defect is rendered as printed and flagged. Telling them apart is what
the second source is for.

**Register.** *theoria* → **"contemplation"** and *intelligentia* → "understanding", carried from
c15–c16 · *refectio / reficere* → **"refreshment" / "to refresh"** throughout, and deliberately not
"restoration", because the whole collatio turns on food and eating (¶¶ 1–4, 26) · *intellectus* →
"understanding" against *affectus* → **"affection"**, the pair that structures the work and its
title · *illustrat* → **"illumines"** in all twelve of ¶¶ 9–26's regards, one verb throughout,
because Bonaventure repeats it as a formula · the twelve regards themselves rendered as a closed
set (*ab intra / ab extra / a supra / ab infra / antrorsum / retrorsum / dextrorsum / sinistrorsum /
ex opposito / in gyro / e longinquo / e vicino* → "from within / from without / from above / from
below / forwards / backwards / to the right / to the left / from the opposite side / round about /
from afar / from near at hand"), since ¶ 8 lists them and ¶¶ 9–26 walk them in order ·
*interna spectacula* → "inner sights" · *severa solatia* / *benigna flagella* → "severe consolations"
/ "kindly scourgings", held as a fixed pair because ¶ 14 comments on the very wording ·
*acies* → **"battle-lines"** (¶¶ 16–18), and the three wars *domesticum, civile, campestre* →
"domestic, civil, pitched" · *seminaria* → "seed-beds", from c15 · *hortus conclusus, fons signatus*
→ "a garden enclosed, a fountain sealed" (Douay) · *notitia* → **"knowledge"** but *scientia* →
"science" where it names a discipline (¶¶ 18, 25), which is the distinction ¶ 25's warning depends
on · *industria* → "industry" in the sense of a man's own effort, kept against *gratiarum dona* →
"the gifts of graces".

**Marginalia** (trimmed from the body, transcribed here in body order, per the standing Vol V
convention). p. 409 — Introductio. · Repetitio. · Argumentum continuationis. · Pars I. De theoriis
reficientibus in genere. · Monitio ad praedicatores. · Fructus hi oblectant visum et gustum. ·
Scriptura. · Paradisus caelestis. p. 410 — Anima est paradisus. · Hortus conclusus et fons
signatus. · Pars II. De refectione intellectus in speciali. · Quid sit anima. · Ipsa indiget obiecto
figente mentem. · Exemplum. · Hoc dat Scriptura. · Ipsa delectat. · Ipsa dat 12 aspectus. · Primo,
per interna spectacula. · Secundo, per exempla. p. 411 — Tertio, per divina promissa. · Quarto, per
inferni tormenta. · Quinto, per praecepta directiva. · Sexto, per districta iudicia. · Septimo, per
severa solatia. · Octavo, per benigna flagella. p. 412 — Alia exempla. · Nono, per ostensionem
acierum. · Triplex bellum. · Primum. · Secundum. · Tertium. · Decimo, per ostensionem praesidiorum. ·
Undecimo, per figurarum signa. · Sunt duodecim. · Primum signum. · Secundum. · Tertium. p. 413 —
Quartum. · Quintum. · Sextum. · Septimum. · Octavum. · Nonum. · Decimum. · Undecimum. · Duodecimum. ·
Periculum in his scientiis. · Duodecimo, per gratiarum dona. · Duplex aqua et notitia. · Scientia
horum duplex. · Perversa. · Salutaris. p. 414 — De scientia exteriore. · Epilogus.

**Furniture not transcribed.** The signature `S. Bonav. — Tom. V.` at the foot of p. 409's left
footer block, and the gathering signature `52` at the foot of its right block.

**Flags.** **None.**

**Registry.** Collatio XVII's division title is added to the `WORKS` registry in
`site/scripts/build-content.mjs` **in the same commit as this chunk**, taken from the in-place
printed subtitle read off p. 409's full-measure band — not from the volume index.

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