title: Pars 1, Cap. 9

title_alt:
De voluntate Dei et providentia
On the will of God and providence

source_text:
<!-- page 217 -->

### Capitulum IX. *De voluntate Dei et providentia.*

De *voluntate* autem Dei haec tenenda sunt, quod ipsa sic est *recta*, ut nullo modo possit obliquari; sic est *efficax*, ut nullo modo possit impediri; sic est *una*, ut tamen multiformiter habeat significari.

Significatur enim divina voluntas, quae est voluntas *beneplaciti*, per voluntatem *signi* secundum quinque differentias signorum, quae sunt *praeceptio, prohibitio, consilium, impletio* et *permissio*; secundum quae disponuntur a voluntate *beneplaciti* quaecumque in universo fiunt. « Est enim voluntas Dei prima et summa causa omnium specierum ac motionum. Nihil enim fit visibiliter et sensibiliter in ista totius creaturae amplissima quadam immensaque republica, quod non de interiore invisibili atque intelligibili aula summi Imperatoris aut iubeatur, aut permittatur, secundum ineffabilem iustitiam praemiorum atque poenarum, gratiarum et retributionum[^p217-7] ».

<!-- page 218 -->

Et quia ista voluntas, ratione regulata, dicitur *providentia*; hinc est, quod omnia, quae in universo fiunt, aguntur et reguntur divina providentia, quae per omnia est irreprehensibilis, quia nihil nisi iuste *praecipit, prohibet*, vel *consulit*; nihil *agit* nisi bene, nihil *permittit* iniuste.

Intelligentia autem et ratio praedictorum haec est. Primum principium, cum sit summe nobile, et *voluntatem* habet et *nobili modo* habet. Cum igitur voluntas de se dicat illud, secundum quod in *agentibus a proposito*[^p218-1] attenditur regula rectitudinis et efficacia operationis; necesse est, quod voluntas in Deo sit *rectissima* et *efficacissima*: ideo *rectissima*, quia idem est in Deo voluntas et veritas; ideo *efficacissima*, quia idem prorsus in Deo est *voluntas* et *virtus* sive potestas. — Et quia non potest divina voluntas carere *veritate*, ideo non tantum est *recta*, verum etiam *regula rectitudinis*. Quia vero nullo modo potest carere *virtute*, ideo non tantum est *efficax*, verum etiam *fons et origo totius efficaciae*; ita ut nihil sine illa possit effici, nihil contra illam possit fieri, nihil etiam sit, a quo valeat impediri.

Et quia *rectissima* est, nullus potest esse rectus, nisi conformetur ei[^p218-2]; nullus autem potest ei conformari, nisi voluntas illa innotescat sibi: oportuit ergo, voluntatem divinam ut regulam rectitudinis notificari nobis. Rectitudo autem quaedam est *necessitatis*, et haec est in faciendo bonum necessarium et declinando malum[^p218-3]; quaedam est *perfectionis*, et haec est in supererogando ultra debitum; et secundum hoc innotescit nobis per triplex signum, scilicet *praeceptionem, prohibitionem* et *consilium*; quod quidem significat divinum beneplacitum acceptare tanquam iustum; quod fit secundum divinum *praeceptum*, quod declinatur secundum divinam *prohibitionem* et adimpletur secundum divinum *consilium*. Signa vero haec infallibilia signa sunt divinae voluntatis, ut est regula rectitudinis.

Rursus, quia *efficacissima* est, nullo modo potest aliquis aliquid *efficere*, nisi ipsa operante et coefficiente; nullus *deficere* vel peccare potest, nisi ipsa iuste deserente[^p218-4]. Et secundum hoc duo sunt eius signa, scilicet *impletio*, quod est signum voluntatis ut efficientis; et *permissio*, quod est signum voluntatis iuste deserentis. Iuste autem deserit, quia iustum est, ut sic administret res, quas condidit, ut non infringat leges, quas indidit; et sic cooperetur « rebus, quas creavit, ut eas agere proprios motus sinat[^p218-5] »: et ideo, si liberum arbitrium ad utrumque vertibile de lege naturae in malum dimittat cadere, hoc non *permittit* nisi iuste.

Rursus, si per gratiam praeveniat et sustentet, nulli iniuriam facit; ideo non agit *iniuste* nec *omnino iuste* secundum exigentiam meritorum, quia merita ad hoc non sufficiunt; sed *gratis et misericorditer* et *quodam modo iuste*, quantum est ex condecentia bonitatis suae. Cum ergo damnat et reprobat, operatur secundum *iustitiam*; quando vero praedestinat, secundum *gratiam et misericordiam*, quae non excludit iustitiam[^p218-6]. Quia ergo omnes, secundum quod de massa perditionis erant, debebant damnari; ideo plures reprobantur quam eligantur, ut ostendatur, quod *salvatio* est secundum gratiam specialem, sed *damnatio* secundum iustitiam communem. Nullus ergo potest conqueri de divina voluntate, quia omnia agit rectissime, immo in omnibus debemus gratias agere et honorificare regimen divinae providentiae. — Si quis autem quaerat, quare magis uni peccatori munus gratiae largiatur quam alteri, hic oportet silentium imponere humanae loquacitati et exclamare cum Apostolo[^p218-7]: *O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius. Quis enim cognovit sensum Domini, aut quis eius consiliarius fuit, aut quis prior dedit illi, et retribuetur ei? Quoniam ex ipso et per ipsum et in ipso sunt omnia. Ipsi gloria in saecula saeculorum. Amen.*

---

english:
### Chapter IX. *On the will of God and providence.*

Concerning the *will* of God these things are to be held: that it is so *right* that it can in no way be bent aside; so *efficacious* that it can in no way be impeded; so *one* that it nevertheless has to be signified in many ways.

For the divine will, which is the will of *good pleasure*, is signified through the will of the *sign* according to five differences of signs, which are *precept, prohibition, counsel, fulfilment*, and *permission*; and according to these, whatever comes to be in the universe is disposed by the will of *good pleasure*. « For the will of God is the first and highest cause of all species and motions. For nothing comes to be visibly and sensibly in this vast and immense commonwealth of the whole creation which is not either commanded or permitted from the interior, invisible, and intelligible hall of the highest Emperor, according to the ineffable justice of rewards and punishments, of graces and retributions[^p217-7] ».

And because this will, regulated by reason, is called *providence*, hence it is that all things which come to be in the universe are done and governed by divine providence, which is in all things beyond reproach, because it *commands, prohibits*, and *counsels* nothing except justly; it *does* nothing except well; it *permits* nothing unjustly.

Now the understanding and the reason for the aforesaid is this. The first principle, since it is supremely noble, both has *will* and has it *in a noble manner*. Since, therefore, the will of itself says that in which — as is observed in *agents acting from purpose*[^p218-1] — there is a rule of rightness and an efficacy of operation; it must be that the will in God is *most right* and *most efficacious*: *most right*, because in God will and truth are the same; *most efficacious*, because in God *will* and *power* or might are altogether the same. — And because the divine will cannot lack *truth*, therefore it is not only *right*, but also the *rule of rightness*. But because it can in no way lack *power*, therefore it is not only *efficacious*, but also the *font and origin of all efficacy*; so that nothing can be effected without it, nothing can be done against it, nor is there anything by which it can be impeded.

And because it is *most right*, no one can be right unless he be conformed to it[^p218-2]; but no one can be conformed to it unless that will become known to him: it was therefore fitting that the divine will, as the rule of rightness, be made known to us. Now one kind of rightness is that of *necessity*, and this lies in doing the necessary good and turning away from evil[^p218-3]; another is that of *perfection*, and this lies in going beyond what is owed; and according to this it becomes known to us through a threefold sign, namely *precept, prohibition*, and *counsel* — which indeed signifies that the divine good pleasure accepts as just what is done according to the divine *precept*, what is turned away from according to the divine *prohibition*, and what is fulfilled according to the divine *counsel*. And these signs are infallible signs of the divine will as it is the rule of rightness.

Again, because it is *most efficacious*, no one can in any way *effect* anything except by its operating and co-effecting; no one can *fail* or sin except by its justly deserting[^p218-4]. And according to this there are two signs of it: namely *fulfilment*, which is the sign of the will as effecting; and *permission*, which is the sign of the will justly deserting. And it deserts justly, because it is just that it should so administer the things which it founded as not to infringe the laws which it implanted in them; and thus that it should cooperate « with the things which it created, so as to let them exercise their own motions[^p218-5] »: and therefore, if it lets free choice, changeable to either side by the law of nature, fall into evil, it does not *permit* this except justly.

Again, if it goes before and sustains by grace, it does injury to no one; therefore it acts neither *unjustly* nor *altogether justly* according to the exigency of merits, since merits do not suffice for this; but *freely and mercifully* and *in a certain way justly*, so far as befits its own goodness. When, therefore, it condemns and reprobates, it works according to *justice*; but when it predestines, according to *grace and mercy*, which does not exclude justice[^p218-6]. Since therefore all, according as they were of the mass of perdition, deserved to be condemned, therefore more are reprobated than are chosen, so that it may be shown that *salvation* is according to special grace, but *damnation* according to common justice. No one, therefore, can complain of the divine will, since it does all things most rightly; rather, in all things we ought to give thanks and honor the governance of divine providence. — But if anyone should ask why the gift of grace is bestowed on one sinner rather than on another, here silence must be imposed upon human garrulity, and we must cry out with the Apostle[^p218-7]: *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! For who hath known the mind of the Lord? Or who hath been his counsellor? Or who hath first given to him, and recompense shall be made him? For of him, and by him, and in him, are all things. To him be glory for ever and ever. Amen.*

---

la: August., III. de Trin. c. 4. n. 9. Textus originalis et B vocibus *omnium specierum* interserunt *corporalium*, I *temporalium*. Vat., quam sequuntur 1, 3: *Est enim... fit visibile aut intelligibile in ista... quadam universaque republica, quod non de illa imperiali aula* etc. Post *sensibiliter* A H addunt *vel intelligibiliter*. — De voluntate Dei cfr. I. Sent. d. 45-48, ubi etiam quaedam de *providentia* divina tanguntur; plenius autem de ipsa agit Alex. Hal., S. p. I. q. 26. per totam. — Post pauca verbis *ratione regulata* E H R interserunt *gubernata vel*.

en: Augustine, *On the Trinity* III, c. 4, n. 9. The original text and B insert *corporalium* among the words *omnium specierum*, I *temporalium*. The Vatican edition, which editions 1 and 3 follow: *Est enim… fit visibile aut intelligibile in ista… quadam universaque republica, quod non de illa imperiali aula*, etc. After *sensibiliter* A H add *vel intelligibiliter*. — On the will of God cf. Book I of the Sentences, dd. 45–48, where certain matters concerning divine *providence* are also touched on; but Alexander of Hales treats of it more fully, *Summa* p. I, q. 26, throughout. — Shortly after, E H R insert *gubernata vel* into the words *ratione regulata*.

la: De hac dictione cfr. tom. I. pag. 714, nota 3.

en: On this expression cf. vol. I, p. 714, note 3.

la: Cfr. I. Sent. d. 48. — Superius voci *efficaciae* B H praemittunt *efficientiae vel* [H *et*], ubi M omittit *totius*.

en: Cf. Book I of the Sentences, d. 48. — Above, B H prefix *efficientiae vel* [H *et*] to the word *efficaciae*, where M omits *totius*.

la: Respicitur Ps. 36, 27: Declina a malo et fac bonum.

en: Reference is made to Psalm 36:27: *Turn away from evil and do good.*

la: Vide II. Sent. d. 37. a. 1. q. 1. et a. 2. q. 1. — Pro *operante* edd. et pauci codd. *cooperante*.

en: See Book II of the Sentences, d. 37, a. 1, q. 1, and a. 2, q. 1. — For *operante* the editions and a few codices have *cooperante*.

la: August., VII. de Civ. Dei, c. 30: Sic itaque administrat omnia, quae creavit, ut etiam ipsa proprios exercere et agere motus sinat. — Pro *creavit*, quod plures codd. omittunt, plures alii (inter quos B L M S) *creat*.

en: Augustine, *City of God* VII, c. 30: *And so he administers all the things which he created in such a way that he also lets them exercise and carry out their own motions.* — For *creavit*, which very many codices omit, very many others (among them B L M S) have *creat*.

la: Cfr. Anselm., Proslog. c. 9-11, ex quo quaedam attulimus tom. IV. pag. 964, nota 3. — August., Enchirid. c. 99. n. 25: Sola enim gratia redemptos discernit a perditis, quos *in unam perditionis concreverat massam* ab origine ducta causa communis. — Ante *secundum gratiam* B L H repetunt *operatur*. Aliquanto inferius pro *in omnibus* B *de omnibus* (I. Petr. 4, 11: Ut in omnibus honorificetur Deus).

en: Cf. Anselm, *Proslogion* c. 9–11, from which we adduced certain passages in vol. IV, p. 964, note 3. — Augustine, *Enchiridion* c. 99, n. 25: *For grace alone distinguishes the redeemed from the lost, whom a cause common to them from their origin had welded* into one mass of perdition. — Before *secundum gratiam* B L H repeat *operatur*. Somewhat below, for *in omnibus* B has *de omnibus* (1 Peter 4:11: *That in all things God may be honored*).

la: Rom. 11, 33-36. Cfr. I. Sent. d. 41. a. 1. q. 2. — Paulo superius pro *munus gratiae* plures codd. et 2 *minus gratia*, Vat. et 1, 3 *gratiam*.

en: Romans 11:33–36. Cf. Book I of the Sentences, d. 41, a. 1, q. 2. — A little above, for *munus gratiae* very many codices and edition 2 have *minus gratia*, the Vatican edition and 1, 3 *gratiam*. ---

translators_notes:
**★ This chunk closes Pars I.** Cap. IX is the last capitulum of the Breviloquium's first part; `PARS SECUNDA` opens on p.219. **The Pars I gate now fires** — but note that the **prologue chunks (`bon-brev-prol`, `-s1..s6`, pp.201–208) are still unbuilt** and fall inside the gate's stated scope. Build them first, or scope the gate explicitly to the capitula and record that choice in the resolution log.

**Provenance.** Latin base from the IA djvu raw (L41290–41466), verified against the 450 dpi column bands of pp.217–218. Splits used: p.217 x≈1180 (c8's measurement), **p.218 x≈1377**. Final Pars I gutter series: 210=1350, 211=1175, 212=1335, 213=1126, 214=1397, 215=1163, 216=1385, 217=1180, 218=1377 — the parity split holds across all nine pages (odd 1126–1180, even 1335–1397) but drifts within each cluster by up to 54 px, which is why measuring per page was never optional.

**Page span.** Cap. IX opens in p.217's **right** column (inherited verbatim per c8's hand-off), runs through p.218's **left** column, and closes in p.218's **right** at the Romans doxology `…Ipsi gloria in saecula saeculorum. Amen.` Below it the column is blank paper to the foot — the positive evidence that Pars I ends here rather than continuing to a further capitulum.

**Apparatus (8 entries).** p.217 n. 7 inherited from c8 (anchored on *gratiarum et retributionum*, inside the Augustine quotation that opens the chapter); p.218 nn. 1–7 read off both footer bands. p.218's left footer carries nn. 1–5, the right footer nn. 6–7.

**Runover check — negative, and confirmed from both sides.** p.218 n. 5 is the left footer's last entry, and the right footer opens with a *numbered* `⁶ Cfr. Anselm., Proslog.` rather than an unnumbered fragment; n. 5 also ends on a syntactically complete clause (`…plures alii (inter quos B L M S) creat.`). Both tests agree, so there is no continuation to find. **Runovers therefore stand at seven in nine chunks** — the two clean cases (c7, c9) are both ones where the boundary happened not to fall on a long entry, not evidence that the presumption can be relaxed.

**Hand-off forwarded — none.** p.218's notes are fully consumed here and p.219 belongs to Pars II. The first chunk of Pars II starts clean, with no inherited note and no inherited body text.

**Marginalia** (trimmed from body, body order): p.217 R — "Tres proprietates." · "Una voluntas cum quinque signis." p.218 L — "Quid providentia." · "Ratio." · "Est recta et efficax." · "Est regula rectitudinis et origo efficaciae." · "De tribus signis primis." p.218 R — "De ultimis signis." · "De iustitia in distributione gratiae et reprobatione." · "Quaestio incidens."

**Readings settled off the bands.** n. 1's `tom. I. pag. 714` — the raw's `7U` is the serif-`1` artifact; the band reads 714. n. 6's `tom. IV. pag. 964` likewise confirmed on the band. `Ps. 36, 27` in n. 3 is the Vulgate numbering (Ps. 37:27 in the Hebrew reckoning), preserved as printed per the apparatus convention. The Romans quotation is set in italic in the print and is rendered as a single italic block, not broken into verses. `infallibilia` at `Signa vero haec infallibilia signa sunt` — the printed text really does repeat *signa*; not an OCR doubling, verified on the band. No `[?]` flags.


site: bonaventure

collection: Breviloquium

title: Pars 2, Cap. 1

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 219 -->

### PARS SECUNDA.

### *De creatura mundi.*

### Capitulum I. *De productione mundi totalis.*

His summatim praeintellectis de Trinitate Dei, dicenda sunt aliqua de creatura mundi. Circa quam haec tenenda sunt in summa: videlicet quod universitas machinae mundialis producta est in *esse* ex tempore et de nihilo ab uno principio primo, solo et summo; cuius potentia, licet sit immensa, disposuit tamen *omnia in certo pondere, numero et mensura*[^p219-1]. — Haec generaliter intelligenda sunt circa rerum productionem, ex quibus veritas colligitur, et error repudiatur. Per hoc enim, quod dicitur *ex tempore*, excluditur error ponentium mundum aeternum. Per hoc, quod dicitur *de nihilo*, excluditur error ponentium aeternitatem circa principium materiale. Per hoc, quod dicitur *ab uno principio*, excluditur error Manichaeorum ponentium pluralitatem principiorum. Per hoc, quod dicitur *solo et summo*, excluditur error ponentium, Deum produxisse inferiores creaturas per ministerium intelligentiarum. Per hoc autem, quod additur *in certo pondere, numero et mensura*, ostenditur, quod creatura est effectus Trinitatis creantis sub triplici genere causalitatis: *efficientis*, a quo est in creatura *unitas, modus* et *mensura*; *exemplaris*, a quo est in creatura *veritas, species* et *numerus*; *finalis*, a quo est in creatura *bonitas, ordo* et *pondus*. Quae quidem reperiuntur in omnibus creaturis tanquam vestigium Creatoris, sive corporalibus, sive spiritualibus, sive ex utrisque compositis.

Ratio autem ad intelligentiam praedictorum haec est: quia ad hoc, quod sit ordo perfectus et status in rebus, necesse est, quod omnia reducantur ad unum principium, quod quidem sit *primum*, ut det ceteris *statum*; et *perfectissimum*, ut det ceteris omnibus *complementum*[^p219-2]. Quoniam igitur primum principium, in quo est *status*, non potest esse nisi *unum* solum; si mundum producit, cum non possit ipsum producere de se ipso, necesse est, quod producat *ex nihilo*. Et quia productio ex nihilo ponit *esse* post *non-esse* ex parte *producti*, et immensitatem in virtute producente ex parte *principii*, cum hoc sit solius Dei; necesse est, quod creatura mundi sit producta *ex tempore* ab ipsa *virtute immensa*, agente per se et immediate.

Rursus, quoniam principium perfectissimum, a quo manat perfectio universorum, necesse est agere *a se* et *secundum se* et *propter se* — quia nullo in agendo indiget extra se — necesse est, quod habeat respectu cuiuslibet creaturae intentionem triplicis causae, scilicet *efficientis, exemplaris* et *finalis*; necesse est etiam, omnem creaturam secundum hanc triplicem habitudinem comparari ad causam primam. Omnis enim creatura constituitur in *esse* ab efficiente, conformatur ad exemplar et ordinatur ad finem; ac per hoc est *una, vera, bona; modificata, speciosa, ordinata; mensurata, discreta* et *ponderata*; est enim *pondus* inclinatio ordinativa[^p219-3]. — Et haec quidem generaliter dicta sunt de omni creatura, sive corporea, sive incorporea, sive ex utrisque composita, sicut est natura humana.

english:
### PART TWO.

### *On the creature of the world.*

### Chapter I. *On the production of the world as a whole.*

These things concerning the Trinity of God having been understood beforehand in summary, some things must now be said concerning the creature of the world. Concerning which these things are to be held in summary: namely, that the whole frame of the world's machinery was produced into *being* in time and out of nothing by one principle, first, sole and supreme; whose power, although it be immeasurable, nevertheless disposed *all things in a certain weight, number and measure*[^p219-1]. — These things are to be understood generally concerning the production of things, and from them the truth is gathered and error is repudiated. For by this, that it is said *in time*, the error of those positing an eternal world is excluded. By this, that it is said *out of nothing*, the error of those positing an eternity as regards a material principle is excluded. By this, that it is said *by one principle*, the error of the Manichees positing a plurality of principles is excluded. By this, that it is said *sole and supreme*, the error of those positing that God produced the lower creatures through the ministry of intelligences is excluded. But by this, that there is added *in a certain weight, number and measure*, it is shown that the creature is the effect of the creating Trinity under a threefold kind of causality: *efficient*, from which there is in the creature *unity, mode* and *measure*; *exemplary*, from which there is in the creature *truth, species* and *number*; *final*, from which there is in the creature *goodness, order* and *weight*. And these indeed are found in all creatures as a vestige of the Creator, whether corporeal, or spiritual, or composed of both.

Now the reason for the understanding of the foresaid is this: since, for there to be a perfect order and a stable term among things, it is necessary that all things be led back to one principle, which indeed is *first*, that it may give to the rest their *stable term*; and *most perfect*, that it may give to all the rest their *completion*[^p219-2]. Since therefore the first principle, in which the *stable term* is, cannot be except *one* alone; if it produces the world, seeing that it cannot produce it out of its very self, it is necessary that it produce it *out of nothing*. And because production out of nothing posits *being* after *non-being* on the side of the *thing produced*, and an immeasurableness in the producing power on the side of the *principle*, since this belongs to God alone; it is necessary that the creature of the world be produced *in time* by that very *immeasurable power*, acting of itself and immediately.

Again, since the most perfect principle, from which the perfection of all things flows, must necessarily act *of itself* and *according to itself* and *for the sake of itself* — because it needs nothing outside itself in acting — it is necessary that it have, in respect of any creature whatever, the intention of a threefold cause, namely of the *efficient, the exemplary* and the *final*; it is necessary also that every creature be related to the first cause according to this threefold disposition. For every creature is constituted in *being* by the efficient [cause], is conformed to the exemplar, and is ordered to the end; and through this it is *one, true, good; measured out, comely, ordered; measured, distinct* and *weighted*; for *weight* is an ordering inclination[^p219-3]. — And these things indeed have been said generally concerning every creature, whether corporeal, or incorporeal, or composed of both, such as is human nature.

la: Sap. 11, 21. — De seqq. cfr. II. Sent. d. 1. p. I. a. 1. et 2. De creatura sub triplici respectu ad Creatorem cfr. I. Sent. d. 3. p. I. dub. 3, et Alex. Hal., S. p. II. q. 7. — Pro *disposuit* A B P *disponit*.

en: Wis. 11:21. — On what follows compare II *Sent.* d. 1, p. I, a. 1 and 2. On the creature under a threefold respect to the Creator compare I *Sent.* d. 3, p. I, dub. 3, and Alexander of Hales, *Summa* p. II, q. 7. — For *disposuit* [A B P read] *disponit*.

la: Vide supra pag. 12, nota 9. et pag. 19, nota 8. — *Omnibus* omittitur a plurimis codd. et 2, sicut et paulo superius non pauci codd. omittunt *quidem*.

en: See above p. 12, note 9, and p. 19, note 8. — *Omnibus* is omitted by very many codices and by edition 2, just as also a little above not a few codices omit *quidem*.

la: Sive ut August., Enarrat. in Ps. 29. enarrat. 2. n. 10, ait: Pondus enim est impetus quidam cuiusque rei velut conantis ad locum suum. Cfr. supra p. I. c. 6. — Voci *discreta* A praefigit *numerata sive*, et inferius cum pluribus aliis codd. et 2 voci *composita* addit *sive* [alii et 2 *vel*] *constituta*.

en: Or, as Augustine says, *Enarration on Psalm* 29, enarration 2, n. 10: For weight is a certain impetus of each thing, as it were striving toward its own place. Compare above, Part I, c. 6. — To the word *discreta* A prefixes *numerata sive*, and further below, together with very many other codices and edition 2, it adds to the word *composita* the word *sive* [others and edition 2, *vel*] *constituta*.

translators_notes:
**★ This chunk opens Pars II** (*De creatura mundi*), the Breviloquium's second part. The `PARS SECUNDA` heading and its subtitle are folded into this capitulum per the established short-opener rule, exactly as the Pars I opening was folded into `bon-brev-p1-c1`.

**Pars II structure, verified against the volume's own index** (raw L93795–93829): **12 capitula**, printed pp. 219–230. Page map as the index gives it — c1 p.219 · c2 p.219 (*ib.*) · c3 p.220 · c4 p.221 · c5 p.222 · c6 p.224 · c7 p.224 (*ib.*) · c8 p.225 · c9 p.226 · c10 p.227 · c11 p.229 · c12 p.230. Confirm each against the bands at chunk time; the index gives opening pages only.

**Provenance.** Latin base from the IA djvu raw (L41501–41613), verified line-by-line against the 450 dpi column bands of p.219. **Gutter measured at x≈1171** (widest low-ink run 1147–1195 over the body rows only). This is well outside the Pars I odd-page cluster (1126–1180 held, but 1171 sits at its top edge) and far from `colcrop.py`'s 1660 default, which for this 2571 px page truncates the right column badly — the default is wrong for every Vol V page.

⚠ **The gutter had to be measured over the BODY ROWS ONLY.** p.219 opens with the full-width `PARS SECUNDA` display heading, which crosses the gutter and destroys the blank-column run — the same hazard the prologue met on p.201, and it will recur on every page that opens a work or a part. Measuring over the whole page height returns no usable run at all.

**Page span.** The whole of Cap. I sits on p.219: it opens beneath the part heading in the **left** column and closes in the **right** at `…sicut est natura humana`, immediately above the `Cap. II.` heading. No page break inside this chunk. The running head reads `PARS II. C. I. II.` — naming the page's **last** capitulum, per the standing rule; it is not evidence that Cap. II opens the page.

**Apparatus (3 entries).** p.219 carries **five** footer notes in total. Notes 1–3 anchor in this capitulum (`mensura` ¹, `complementum` ², `inclinatio ordinativa` ³) and are transcribed here; notes 4 (`operari` ⁴) and 5 (`creavit Deus caelum et terram` ⁵) anchor in Cap. II and are forwarded. All five anchor positions were read off the bands — the raw preserves the positions as stray glyphs but carries no numerals.

**Runover — POSITIVE, column-crossing and mid-word.** p.219's left footer ends with n. 3 broken at `…velut conan-`, and the right footer opens with an **unnumbered** fragment `tis ad locum suum. Cfr. supra p. I. c. 6. …` before its first numbered entry `⁴`. The two halves are rejoined here. This is the eleventh runover in seventeen Breviloquium chunks; the presumption of incompleteness at every footer's last entry continues to earn its keep.

**Marginalia** (trimmed from body, body order): p.219 L — "De creatione in genere theses 5 contra 5 errores." · "Prima." · "Secunda." · "Tertia." · "Quarta." · "Quinta." · "Ratio pro primis quatuor thesibus." p.219 R — "Ratio pro quinta thesi." · "Causa triplex." · "Proprietates novem."

**Readings settled off the bands.** `in rebus` prints with the macron form `iñ` — expanded silently. `disposuit` / `disponit` in n. 1 both confirmed on the band against the raw's garbled `dispo-suil`. In n. 3 the Augustine quotation is set in **roman, not italic**, and the printed mark before *Pondus* is a single stray glyph rather than Quaracchi's usual `« »` pair; it is rendered here as an unmarked quotation after `ait:` rather than inventing a quotation mark. No `[?]` flags.

**Hand-offs.**
- *Picked up:* **NONE.** `bon-brev-p1-c9` closed Pars I cleanly at the foot of p.218 with nothing forwarded, and p.219 opens a new part — confirmed from both sides.
- *Forwarded to `bon-brev-p2-c2`:* p.219 footer notes **4** (`De his agitur in hoc c. 2. et 3. 4. 5.`) and **5** (`Gen. 1, 1. — Seq. locus est ibid. v. 6; tertius v. 9; quartus ibid. 2, 2. Subinde respicitur Ioan. 5, 17: Pater meus usque modo operatur, et ego operor. — Cfr. de his II. Sent. d. 12-17; de ratione seminali vide ibid. d. 7. p. II. a. 2. q. 1; d. 15. a. 2. q. 3. et dub. 4. et d. 18. a. 1. q. 2. seq.`), both read off p.219's right footer band. Cap. II opens in p.219's **right** column at `Cap. II. De natura corporali quantum ad fieri.` (raw L41614) and runs on to p.220 — its body text is **not** complete on p.219, so c2 must derive its span from both pages. p.220's running head is `BREVILOQUII PARS II. C. III.`, so p.220 also carries Cap. III.

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

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0


title: Pars 2, Cap. 2

source_text:
<!-- page 219 -->

### Capitulum II. *De natura corporali quantum ad fieri.*

Natura vero corporea nobis consideranda est quantum ad *fieri*, quantum ad *esse* et quantum ad *operari*[^p219-4].

De natura vero corporea quantum ad *fieri* haec specialiter tenenda sunt, quod sex diebus sit in *esse* producta, ita quod *in principio*, ante omnem diem *creavit Deus caelum et terram*[^p219-5]. — Prima vero die formata est lux; secunda firmamentum factum est *in medio aquarum*; tertia die separatae sunt aquae a terra et congregatae *in locum unum*; quarta vero die caelum ornatum est luminaribus; quinta, aer et aqua volatilibus et piscibus; sexta die, terra animalibus et hominibus; *septima die requievit Deus*, non a labore nec ab opere, cum usque nunc operetur,

<!-- page 220 -->

sed a novarum specierum conditione; quia omnia fecerat vel in *simili*, sicut illa quae propagantur, vel in *seminali ratione*, sicut illa quae aliis modis introducuntur in *esse*.

Ratio autem ad intelligentiam praedictorum haec est. Quia enim res manant a primo principio et perfectissimo; tale autem est *omnipotentissimum, sapientissimum* et *benevolentissimum*: ideo oportuit, quod sic producerentur in *esse*, ut in earum productione reluceret triplex nobilitas praedicta et excellentia. Et ideo triformis fuit operatio divina ad mundanam machinam producendam, scilicet *creatio*, quae appropriate respondet *omnipotentiae*; *distinctio*, quae respondet *sapientiae*, et *ornatus*, qui respondet *bonitati* largissimae.

Et quoniam *creatio* est de nihilo, ideo fuit *in principio*, ante omnem diem[^p220-1], tanquam omnium rerum et temporum fundamentum.

Rursus, quia *distinctio* corporum mundi attenditur secundum triplicem modum, ideo facta fuit per triduum. Est enim distinctio naturae *luminosae* a *perspicua et opaca*, et haec facta est in prima die in divisione lucis a tenebris; et est distinctio naturae *perspicuae* a *perspicua*, et haec facta est secunda die in divisione aquarum ab aquis; et est distinctio naturae *perspicuae* ab *opaca*, et haec facta est tertia die in divisione aquarum a terris. In his autem implicite datur intelligi distinctio caelestium et elementarium, secundum quod post[^p220-2] declarabitur. Sic igitur distinctio fieri debuit per triduum.

Et quia *ornatus* correspondet distinctioni, ideo similiter tribus diebus debuit consummari. Est enim ornatus naturae *luminosae*, et hic factus est quarta die in formatione stellarum, solis et lunae; et est ornatus naturae *perspicuae*, et hic factus est quinta die, in qua ex aquis facti sunt pisces et aves ad ornatum[^p220-3] aquae et aeris; est et ornatus naturae *opacae*, scilicet terrae, et hic factus est sexta die, in qua factae sunt bestiae, facta sunt et reptilia, facta est etiam ad consummationem omnium natura humana.

Haec autem omnia, licet potuerit Deus facere in instanti, maluit tamen per successionem temporum, tum propter distinctam et claram repraesentationem potentiae, sapientiae et bonitatis; tum propter convenientem correspondentiam dierum sive temporum et operationum; tum etiam, ut sicut in prima mundi conditione fieri debebant seminaria operum fiendorum, sic fierent et praefigurationes temporum futurorum. — Unde in illis septem diebus quasi seminaliter praecessit distinctio omnium temporum, quae explicantur per decursum septem aetatum[^p220-4]. Et hinc est, quod sex diebus operum additur septimus quietis; qui dies non scribitur habere vesperam, non quia non habuerit dies illa noctem succedentem; sed ad praefigurandam animarum quietem, quae nunquam habebit finem. — Si autem diceretur alio modo, quod omnia essent simul facta[^p220-5]; tunc omnes hi septem dies referuntur ad angelicam considerationem. Verumtamen primus modus dicendi est magis Scripturae consonans et auctoritatibus Sanctorum, et qui praecesserunt, et etiam qui secuti sunt beatum Augustinum.

english:
### Chapter II. *On corporeal nature as regards its coming-to-be.*

Now corporeal nature is to be considered by us as regards its *coming-to-be*, as regards its *being*, and as regards its *operating*[^p219-4].

Concerning corporeal nature as regards its *coming-to-be*, these things in particular are to be held: that it was produced into *being* in six days, so that *in the beginning*, before any day, *God created heaven and earth*[^p219-5]. — But on the first day light was formed; on the second the firmament was made *in the midst of the waters*; on the third day the waters were separated from the earth and gathered *into one place*; but on the fourth day the heaven was adorned with luminaries; on the fifth, the air and the water with flying things and fishes; on the sixth day, the earth with animals and men; *on the seventh day God rested*, not from labour nor from work, since he works even until now,

<!-- page 220 -->

but from the founding of new species; because he had made all things either in the *like*, as those things which are propagated, or in a *seminal reason*, as those things which are brought into *being* in other ways.

Now the reason for the understanding of the foresaid is this. For since things flow from a first and most perfect principle; and such a principle is *most omnipotent, most wise* and *most benevolent*: therefore it was fitting that they should be so produced into *being* that in their production the foresaid threefold nobility and excellence should shine forth. And therefore the divine operation for producing the world's machinery was threefold in form, namely *creation*, which by appropriation answers to *omnipotence*; *distinction*, which answers to *wisdom*; and *adornment*, which answers to most bountiful *goodness*.

And since *creation* is out of nothing, therefore it was *in the beginning*, before any day[^p220-1], as the foundation of all things and of all times.

Again, because the *distinction* of the bodies of the world is regarded according to a threefold mode, therefore it was made through three days. For there is a distinction of *luminous* nature from the *transparent and opaque*, and this was made on the first day in the division of light from darkness; and there is a distinction of *transparent* nature from the *transparent*, and this was made on the second day in the division of the waters from the waters; and there is a distinction of *transparent* nature from the *opaque*, and this was made on the third day in the division of the waters from the lands. And in these there is implicitly given to be understood the distinction of the celestial and the elemental, according to what will be declared afterward[^p220-2]. Thus therefore the distinction had to be made through three days.

And because *adornment* corresponds to distinction, therefore it likewise had to be completed in three days. For there is an adornment of *luminous* nature, and this was made on the fourth day in the formation of the stars, the sun and the moon; and there is an adornment of *transparent* nature, and this was made on the fifth day, on which out of the waters were made the fishes and the birds for the adornment[^p220-3] of the water and of the air; and there is also an adornment of *opaque* nature, namely of the earth, and this was made on the sixth day, on which the beasts were made, the reptiles also were made, and there was made too, for the consummation of all things, human nature.

But all these things, although God could have made them in an instant, he nevertheless preferred [to make] through a succession of times: partly on account of the distinct and clear representation of power, wisdom and goodness; partly on account of the fitting correspondence of the days or times and of the operations; partly also, so that, just as in the first founding of the world there had to be made the seed-beds of the works to be done, so there should be made also the prefigurations of times to come. — Hence in those seven days there went before, as it were seminally, the distinction of all the times which are unfolded through the course of the seven ages[^p220-4]. And hence it is that to the six days of works there is added a seventh of rest; which day is not written to have an evening, not because that day did not have a night succeeding it, but in order to prefigure the rest of souls, which will never have an end. — But if it were said in another way, that all things were made at once[^p220-5]; then all these seven days are referred to the angelic consideration. Nevertheless the first way of speaking is more consonant with Scripture and with the authorities of the Saints, both those who went before and also those who followed blessed Augustine.

la: De his agitur in hoc c. 2. et 3. 4. 5.

en: These are treated in this c. 2 and in cc. 3, 4, 5.

la: Gen. 1, 1. — Seq. locus est ibid. v. 6; tertius v. 9; quartus ibid. 2, 2. Subinde respicitur Ioan. 5, 17: *Pater meus usque modo operatur, et ego operor*. — Cfr. de his II. Sent. d. 12-17; de *ratione seminali* vide ibid. d. 7. p. II. a. 2. q. 1; d. 15. a. 2. q. 3. et dub. 4. et d. 18. a. 1. q. 2. seq.

en: Gen. 1:1. — The following passage is ibid. v. 6; the third, v. 9; the fourth, ibid. 2:2. Thereafter Jn. 5:17 is had in view: *My Father works until now, and I work*. — On these compare II *Sent.* d. 12–17; on the *seminal reason* see ibid. d. 7, p. II, a. 2, q. 1; d. 15, a. 2, q. 3 and dub. 4; and d. 18, a. 1, q. 2 f.

la: Cfr. II. Sent. d. 12. a. 2. q. 2; d. 1. p. I. dub. 2. et 4. — Superius pro *triformis* plures codd. *triplex*.

en: Compare II *Sent.* d. 12, a. 2, q. 2; d. 1, p. I, dub. 2 and 4. — Above, for *triformis* very many codices [read] *triplex*.

la: Cap. 3. et 5. — Post *elementarium*, pro quo A E *elementorum*, B addit *rerum*.

en: Chapters 3 and 5. — After *elementarium*, for which A E [read] *elementorum*, B adds *rerum*.

la: B D *ornamentum*.

en: B D [read] *ornamentum*.

la: Vide supra Prolog. § 3. — De seq. propositione cfr. August., Epist. 55. (alias 119.) c. 10. n. 19. seqq.; IV. de Gen. ad lit. c. 9. n. 16. seqq.; ibid. c. 18. n. 31. seqq. exponitur, cur septimus dies mane habuerit, non vesperam. — Ed. 1 *Unde in illis sex diebus... sex aetatum*. Superius pro *in prima* B *in ipsa*.

en: See above, Prologue § 3. — On the following proposition compare Augustine, *Letter* 55 (elsewhere 119) c. 10, n. 19 ff.; IV *On Genesis according to the Letter* c. 9, n. 16 ff.; ibid. c. 18, n. 31 ff., where it is expounded why the seventh day had a morning and not an evening. — Edition 1 [reads] *Unde in illis sex diebus… sex aetatum*. Above, for *in prima* B [reads] *in ipsa*.

la: Eccli. 18, 1: *Qui vivit in aeternum creavit omnia simul*. De hac secunda opinione Augustini cfr. II. Sent. d. 12. a. 1. q. 2, ubi etiam auctoritates aliorum Sanctorum allegatae sunt, et in solut. ad 2. alia datur istius loci interpretatio. Vide etiam infra c. 5. (pag. 223, col. I. et II.).

en: Sir. 18:1: *He who lives for ever created all things together*. On this second opinion of Augustine compare II *Sent.* d. 12, a. 1, q. 2, where the authorities of the other Saints are also adduced, and in the solution to the second another interpretation of this passage is given. See also below, c. 5 (p. 223, cols. I and II).

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L41614–41751), verified against the 450 dpi column bands of pp.219–220. Gutters **auto-measured**: p.219 = 1171 (49 px run), **p.220 = 1380 (54 px run)**. p.220 lands squarely in the even-page cluster (1335–1397) while p.219 sits in the odd cluster — the parity alternation continues to hold, now across eleven measured pages.

**Page span.** Cap. II opens in p.219's **right** column beneath Cap. I and runs to the foot of that column, breaking **mid-sentence** at `…cum usque nunc operetur,` / `sed a novarum specierum conditione`. It resumes at the head of p.220's **left** column, runs the full column, crosses to p.220's **right**, and closes at `…qui secuti sunt beatum Augustinum`, immediately above the `Cap. III.` heading. Three column-runs in all. The page break is set inside the paragraph, per the corpus convention for a mid-sentence seam.

**Apparatus (7 entries).** p.219 nn. 4–5 inherited from c1's hand-off (already band-read there, not re-read here); p.220 nn. 1–5 read off both of that page's footer bands. p.220 carries **six** notes in total — n. 6 anchors in Cap. III and is forwarded.

⚠ **The left footer is NOT the left column's notes.** p.220's left footer carries nn. **1–4**, but n. 4 anchors on `septem aetatum ⁴` in the **right** column — Quaracchi fills the left footer block first and lets it overrun the column division. The confirmation is n. 4's own text, which quotes `Unde in illis sex diebus… sex aetatum` as edition 1's reading of that very sentence. Do not infer a note's anchor column from which footer block holds it; the numbering follows reading order across the page, the footer blocks simply fill in turn. p.219 behaves the same way (left footer 1–3, right footer 4–5).

**Runover — NEGATIVE, and excluded from both sides.** p.220's left footer ends with n. 4 closing on a complete clause (`Superius pro in prima B in ipsa.`), and the right footer opens with a **numbered** `⁵ Eccli. 18, 1` rather than an unnumbered fragment. Both tests agree, so there is no continuation to find. That leaves runovers at eleven in eighteen chunks — the presumption of incompleteness still stands for every footer's last entry.

**Marginalia** (trimmed from body, body order): p.219 R — "Tria consideranda." · "Quoad fieri." · "De sex diebus." · "Explicatur requies." p.220 L — "Ratio." · "Triformis operatio." · "De prima." · "De secunda sec. triplicem modum." · "De tertia similiter." · "Ratio triplex pro successione temporum." p.220 R — "Corollarium." · "De septimo die." · "Alius modus sec. Augustinum."

**Readings settled off the bands.** n. 5 of p.219 ends `d. 18. a. 1. q. 2. seq.` — the raw's `q. i.` is the serif-`1`/`2` artifact; the band reads 2. In n. 4 of p.220, `Epist. 55. (alias 119.)` — the raw's `119` prints clearly on the band. `hominibus` at `terra animalibus et hominibus` (raw `hommbns`) and `benevolentissimum` (raw `henovolentissimum`) are plain OCR letter-substitutions, corrected silently. The scriptural phrases Bonaventure quotes (*in principio*, *creavit Deus caelum et terram*, *in medio aquarum*, *in locum unum*, *septima die requievit Deus*) are set in italic in the print and are preserved as such. No `[?]` flags.

**Hand-offs.**
- *Picked up (from `bon-brev-p2-c1`):* p.219 footer notes **4** and **5**, quoted in full in c1's Notes. Anchors located here on *operari* and *creavit Deus caelum et terram*. p.219 is now fully consumed — all five of its notes are owned (nn. 1–3 by c1, nn. 4–5 here).
- *Forwarded to `bon-brev-p2-c3`:* p.220 footer note **6** (`Vide II. Sent. d. 2. p. II. a. 1. q. 1; d. 14. p. I. a. 1. q. 1. et p. II. a. 1. q. 3. in corp. De sphaera ignis cfr. ibid. pag. 321, nota 4. — Pro occurrunt, quod praebent B I S T V, alii codd. et edd. concurrunt. Superius pro crystallinum K aqueum, N caelum medium, H et caelum medium scilicet crystallinum. Inferius pro sensibilis C materialis.`), read off p.220's right footer band — **do not re-read it.** Cap. III opens in p.220's **right** column at `Cap. III. De natura corporali quantum ad esse.` (raw L41753) and continues onto p.221. Its first body text is `De natura corporea quantum ad esse haec tenenda sunt, quod corporalis mundi machina tota consistit in natura caelesti et elementari…`.


title: Pars 2, Cap. 3

source_text:
<!-- page 220 -->

### Capitulum III. *De natura corporali quantum ad esse.*

De natura corporea quantum ad *esse* haec tenenda sunt, quod corporalis mundi machina tota consistit in natura *caelesti* et *elementari*, ita quod *caelestis* distincta est in tres caelos principales, scilicet empyreum, crystallinum et firmamentum. — Intra firmamentum autem, quod est caelum stellatum, continentur septem orbes septem planetarum, quae sunt: saturnus, iupiter, mars, sol, venus, mercurius, luna. — Natura vero *elementaris* in quatuor sphaeras distinguitur, scilicet ignis, aeris, aquae et terrae; et sic procedendo a summo caeli cardine usque ad centrum terrae, decem occurrunt orbes caelestes[^p220-6] et quatuor sphaerae elementares; ex quibus integratur et constituitur tota machina mundi sensibilis distincte, perfecte et ordinate.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum natura *corporalis* ad perfectionem sui et expressionem sapientiae multiformis primi principii requirat multiformitatem formarum, sicut apparet in mineralibus, plantis et animalibus; necesse fuit ponere aliqua corpora *simplicia*, quae multiformiter *possent misceri* ad introductionem formarum multiformium; et talis est natura subiecta contrarietati, et haec est *elementaris*. Necesse etiam fuit, fieri naturam, per quam haberent haec contraria *in mixto conciliari*; et talis est natura elongata a

<!-- page 221 -->

contrarietate, cuiusmodi est natura *lucis et corporis supercaelestis*[^p221-1].

Et quoniam *mixtio* fieri non potest nisi per contraria agentia et patientia, ideo necesse fuit, duplicem contrarietatem fieri in elementis, scilicet quantum ad qualitates *activas*, quae sunt calidum et frigidum; et quantum ad *passivas*, quae sunt humidum et siccum. Et quia quodlibet elementum agit et patitur, ideo habet duas qualitates, unam activam et alteram passivam, ita tamen, quod unam principalem et propriam: ac per hoc necesse est, tantum quatuor esse elementa secundum quatuor qualitates praedictas, quadrupliciter combinatas.

Natura vero *caelestis* aut est *uniformis et immobilis*, et haec est empyreum, quia *lux pura*; aut *mobilis et multiformis*, et sic *firmamentum*; aut *mobilis et uniformis*, et sic caelum medium inter empyreum et stellatum[^p221-2], quod est *caelum crystallinum*. Quartum autem membrum, scilicet quod sit multiforme et immobile, non potest stare, quia multiformitas disponit ad motus varietatem, non ad uniformem quietem.

Sunt igitur tres caeli, quorum primum per totum est luminosum, scilicet *empyreum*; secundum per totum perspicuum, scilicet *crystallinum*; tertium ex utroque coniunctum, scilicet *firmamentum*. Cum igitur tres sint caeli incorruptibiles et quatuor elementa variabilia; ut fiat debita connexio, concordia et correspondentia, disposuit Deus septem orbes planetarum, qui sua varietate motuum et incorruptibilitate formarum quasi quoddam vinculum essent et iunctura inferiorum elementarium orbium et superiorum caelestium ad perficiendum et decorandum universum; quod secundum numerales proportiones[^p221-3] ordinatum dicitur et connexum denario caelestium orbium et quaternario elementorum, reddentibus ipsum proportionaliter tam pulcrum quam perfectum et ordinatum, ut suo modo suum repraesentet principium.

english:
### Chapter III. *On corporeal nature as regards its being.*

Concerning corporeal nature as regards its *being*, these things are to be held: that the whole machinery of the corporeal world consists of a *celestial* and an *elemental* nature, in such a way that the *celestial* is distinguished into three principal heavens, namely the empyrean, the crystalline and the firmament. — Within the firmament, moreover, which is the starry heaven, are contained the seven orbs of the seven planets, which are: Saturn, Jupiter, Mars, the Sun, Venus, Mercury, the Moon. — But the *elemental* nature is distinguished into four spheres, namely of fire, of air, of water and of earth; and thus, proceeding from the highest pole of heaven down to the centre of the earth, there are met ten celestial orbs[^p220-6] and four elemental spheres; out of which the whole machinery of the sensible world is integrated and constituted, distinctly, perfectly and in order.

Now the reason for the understanding of the foresaid is this: that since *corporeal* nature, for its own perfection and for the expression of the manifold wisdom of the first principle, requires a manifoldness of forms — as appears in minerals, plants and animals — it was necessary to posit certain *simple* bodies which *could be mingled* in manifold ways for the introduction of manifold forms; and such is the nature subject to contrariety, and this is the *elemental*. It was necessary also that there be made a nature through which these contraries might be *reconciled in the mixture*; and such is the nature far removed from

<!-- page 221 -->

contrariety, of which kind is the nature *of light and of the supercelestial body*[^p221-1].

And since *mixture* cannot come about except through contraries acting and being acted upon, therefore it was necessary that a twofold contrariety be made in the elements, namely as regards the *active* qualities, which are the hot and the cold; and as regards the *passive*, which are the moist and the dry. And because every element both acts and is acted upon, it therefore has two qualities, one active and the other passive, yet in such a way that one is principal and proper to it: and through this it is necessary that there be only four elements according to the four foresaid qualities, combined in a fourfold way.

But the *celestial* nature is either *uniform and immobile*, and this is the empyrean, because it is *pure light*; or *mobile and multiform*, and thus the *firmament*; or *mobile and uniform*, and thus the heaven midway between the empyrean and the starry[^p221-2], which is the *crystalline heaven*. But the fourth member, namely that it should be multiform and immobile, cannot stand, because multiformity disposes toward a variety of motion, not toward a uniform rest.

There are therefore three heavens, of which the first is luminous throughout, namely the *empyrean*; the second transparent throughout, namely the *crystalline*; the third joined out of both, namely the *firmament*. Since therefore there are three incorruptible heavens and four variable elements, then — that there might come about a due connexion, concord and correspondence — God disposed seven orbs of planets, which by their variety of motions and incorruptibility of forms should be as it were a certain bond and juncture of the lower elemental orbs and the higher celestial ones, for the perfecting and adorning of the universe; which universe is said to be ordered and bound together according to numerical proportions[^p221-3] by the ten of the celestial orbs and the four of the elements, these rendering it proportionally as beautiful as it is perfect and ordered, so that in its own manner it may represent its principle.

la: Vide II. Sent. d. 2. p. II. a. 1. q. 1; d. 14. p. I. a. 1. q. 1. et p. II. a. 1. q. 3. in corp. De sphaera *ignis* cfr. ibid. pag. 321, nota 4. — Pro *occurrunt*, quod praebent B I S T V, alii codd. et edd. *concurrunt*. Superius pro *crystallinum* K *aqueum*, N *caelum medium*, H *et caelum medium scilicet crystallinum*. Inferius pro *sensibilis* C *materialis*.

en: See II *Sent.* d. 2, p. II, a. 1, q. 1; d. 14, p. I, a. 1, q. 1 and p. II, a. 1, q. 3 in the body. On the sphere of *fire* compare ibid. p. 321, note 4. — For *occurrunt*, which B I S T V give, the other codices and editions [read] *concurrunt*. Above, for *crystallinum* K [reads] *aqueum*, N *caelum medium*, H *et caelum medium scilicet crystallinum*. Below, for *sensibilis* C [reads] *materialis*.

la: Cfr. II. Sent. d. 14. p. I. a. 1. q. 2. fundam. 6. et in corp.; d. 17. a. 2. q. 2. — De mixtione et requisitis ad ipsam agit Aristot., I. de Generat. et corrupt. text. 43-90. (c. 6-10.) et ibid. II. text. 1. seqq. de elementis eorumque qualitatibus activis et passivis.

en: Compare II *Sent.* d. 14, p. I, a. 1, q. 2, fundamentum 6 and in the body; d. 17, a. 2, q. 2. — On mixture and what is required for it Aristotle treats in I *On Generation and Corruption*, texts 43–90 (cc. 6–10), and ibid. II, text 1 ff., on the elements and their active and passive qualities.

la: M *et firmamentum stellatum*.

en: M [reads] *et firmamentum stellatum*.

la: Cfr. supra Quaest. de scientia Christi, q. 3. ad 8. Vide etiam Boeth., I. de Arithmetica, c. 1. seq. et II. c. 40. seqq.

en: Compare above, *Disputed Questions on the Knowledge of Christ*, q. 3, ad 8. See also Boethius, I *On Arithmetic*, c. 1 f., and II, c. 40 ff.

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L41753–41880), verified against the 450 dpi column bands of pp.220–221. Gutters auto-measured: p.220 = 1380 (54 px run), **p.221 = 1233 (46 px run)**. p.221 is an odd page and lands in the odd cluster, but at **1233** it sits above every odd page measured so far (1126–1180) — see the caution below.

⚠ **p.221 widens the odd-page gutter cluster to 1126–1233.** Nine Pars I pages plus p.219 had held odd gutters inside 1126–1180; p.221's 1233 is 53 px above that ceiling. The measurement is sound — a 46 px low-ink run, and the resulting bands read cleanly with no column bleed in either direction — so this is a genuine widening, not a failed measure. Treat the clusters as approximately 1120–1240 (odd) and 1335–1400 (even) going forward, and keep judging each measurement on its **run width**, which is the reliable signal, rather than on cluster membership.

**Page span.** Cap. III opens in p.220's **right** column beneath Cap. II, runs to the foot of that column breaking at `…natura elongata a` / `contrarietate`, and resumes at the head of p.221's **left** column, closing there at `…ut suo modo suum repraesentet principium`, immediately above the `Cap. IV.` heading. Two column-runs. The seam falls between preposition and noun, so the join is verifiable on sense as well as on the footer evidence.

**Apparatus (4 entries).** p.220 n. 6 inherited from c2's hand-off (already band-read there, not re-read here); p.221 nn. 1–3 read off that page's left footer band. p.220 is now fully consumed — all six of its notes are owned (nn. 1–5 by c2, n. 6 here). p.221's left footer carries **four** entries; n. 4 (`Gen. 1, 14. — De seqq. cfr. II. Sent. d. 2. p. II. a. 1. q. 2. et d. 14. p. II. a. 2. q. 2. seq.`) anchors in Cap. IV and is forwarded.

**Runover — not applicable at this chunk's own boundary.** Cap. III's notes are all interior to p.221's left footer (nn. 1–3, each closing on a complete clause, each followed by a further *numbered* entry). The open question is p.221 n. 4's continuation, which belongs to c4 and must be settled there against p.221's **right** footer.

**Marginalia** (trimmed from body, body order): p.220 R — "Quoad esse est duplex natura." · "Tres caeli." · "Septem orbes et planetae in tertio." · "Quatuor elementa." · "Decem orbes in universo." · "Ratio." · "De natura elementari." · "De caelesti." p.221 L — "Quatuor elementa et qualitates." · "Tres caeli." · "Septem orbes planetarum."

**Readings settled off the bands.** In n. 6 the siglum for *aqueum* is **K**, not the raw's `R` — read directly off the band; the two letters are near-identical in this face at raw resolution, and the raw also mangles `H` to `II` in the same entry. `p. 321, nota 4` — the raw's `nota .1.` is the serif-`1`/`4` artifact; the band reads 4. `Boeth., I. de Arithmetica, c. 1. seq. et II. c. 40. seqq.` confirmed on the band against the raw's `c. 4. seq.`. The planet list is set in lower case in the print (`saturnus, iupiter, mars…`) and is preserved as printed rather than capitalised; the English capitalises them per normal English usage. No `[?]` flags.

**Hand-offs.**
- *Picked up (from `bon-brev-p2-c2`):* p.220 footer note **6**, quoted in full in c2's Notes. Anchored here on *decem occurrunt orbes caelestes*. p.220 is now fully consumed.
- *Forwarded to `bon-brev-p2-c4`:* p.221 footer note **4** (`Gen. 1, 14. — De seqq. cfr. II. Sent. d. 2. p. II. a. 1. q. 2. et d. 14. p. II. a. 2. q. 2. seq.`), read off p.221's left footer band — **do not re-read it.** Cap. IV opens in p.221's **left** column at `Cap. IV. De natura corporali quantum ad operari et influere.` (raw L41883) and continues into p.221's right column and onward. Its opening text is `Quantum vero ad operari hoc tenendum est de natura corporea, scilicet quod caelestia influunt in terrestria et elementaria quantum ad distinctivam…`. ⚠ **c4 must settle whether p.221 n. 4 runs over into p.221's right footer** — n. 4 is the left footer's last entry, and it closes on a complete clause (`q. 2. seq.`), but that alone is only half the test: confirm the right footer opens with a *numbered* entry.


title: Pars 2, Cap. 4

source_text:
<!-- page 221 -->

### Capitulum IV. *De natura corporali quantum ad operari et influere.*

Quantum vero ad *operari* hoc tenendum est de natura corporea, scilicet quod caelestia influunt in terrestria et elementaria quantum ad *distinctivam significationem temporum*, scilicet dierum, mensium et annorum. Sic enim dicit Scriptura[^p221-4], quod *sint in signa et tempora et dies et annos*. — Influunt etiam quantum ad *effectivam productionem* rerum generabilium et corruptibilium, scilicet *mineralium, vegetabilium, sensibilium* et corporum humanorum. — Sic tamen sunt in signa temporum et regimen operationum, ut non sint certa signa futurorum contingentium nec influant super liberum arbitrium per vim constellationum, quam dixerunt aliqui philosophi esse *fatum*.

Ratio autem ad intelligentiam praedictorum haec est: quia, cum in corporibus caelestibus propter proximitatem ad primum principium sit *lux, motus, calor* et *virtus* — *lux* ratione suae formae et speciei, *motus* respectu superioris influentis, *calor* respectu inferioris naturae suscipientis, *virtus* vero omnibus modis praedictis — cum, inquam, ita sit, caelestia corpora per *lumen* et *motum* sunt in *distinctiones temporum*, scilicet *diei*, secundum lucem solis et motum firmamenti; *mensis*, secundum motum lunae in circulo obliquo[^p221-5]; *anni*, secundum motum solis in eodem circulo; *temporum* vero, secundum varium planetarum motum, distantiam et concursum, ascensum et descensum, retrogradationem et statum, ex quibus oritur diversitas in temporibus.

Per *virtutem* autem et *calorem* influunt *ad productionem* eorum quae ex elementis generantur, excitando, promovendo, conciliando; ita quod secundum conciliationem contrariorum ab aequalitate remotam influunt in *mineralia*; secundum conciliationem ab aequalitate minus longinquam, in *vegetabilia*; secundum conciliationem aequalitati proximantem, in *sensibilia*; secundum vero conciliationem aequalem, in *corpora humana*, quae disposita sunt ad nobilissimam formam, quae est anima rationalis[^p221-6]; ad quam ordinatur et terminatur appetitus omnis naturae sensibilis et corporalis, ut per eam quae est *forma, ens, vivens, sentiens* et *intelligens*, quasi ad modum circuli intelligibilis reducatur ad suum principium, in quo perficiatur et beatificetur[^p221-7].

Et quoniam in illud tendit per liberum arbitrium, ideo quantum ad arbitrii libertatem praecellit omnem virtutem corporalem; ac per hoc cuncta nata sunt sibi servire, nihil autem sibi dominari habet nisi solus Deus, non fatum seu vis positionis siderum.

<!-- page 222 -->

Et propterea indubitanter verum est, quod sumus[^p222-1] finis omnium eorum quae sunt; et omnia corporalia facta sunt ad humanum obsequium, ut ex illis omnibus accendatur homo ad amandum et laudandum Factorem universorum, cuius providentia cuncta disponuntur. Haec igitur sensibilis corporalium machina est tanquam quaedam *domus* a summo opifice homini fabricata, donec ad *domum* veniat *non manufactam in caelis*[^p222-2]; ut, sicut *anima* modo ratione corporis et status meriti nunc est in terris, sic aliquando *corpus* ratione animae et status praemii sit in caelis.

english:
### Chapter IV. *On corporeal nature as regards its operating and influencing.*

Now as regards its *operating*, this is to be held concerning corporeal nature: namely, that the celestial bodies exert influence upon the terrestrial and elemental as regards the *distinguishing signification of times*, that is, of days, of months and of years. For thus Scripture says[^p221-4], that *they may be for signs and seasons and days and years*. — They exert influence also as regards the *effective production* of things generable and corruptible, namely of *minerals, vegetables, sentient things* and human bodies. — Yet they are for signs of times and for the governance of operations in such a way that they are not certain signs of future contingents, nor do they exert influence upon free choice by a force of the constellations, which some philosophers have called *fate*.

Now the reason for the understanding of the foresaid is this: that since in the celestial bodies, on account of their nearness to the first principle, there is *light, motion, heat* and *power* — *light* by reason of their own form and species, *motion* in respect of the higher influencing [cause], *heat* in respect of the lower nature receiving [it], but *power* in all the foresaid ways — since, I say, it is so, the celestial bodies are, through *light* and *motion*, for the *distinctions of times*: namely of the *day*, according to the light of the sun and the motion of the firmament; of the *month*, according to the motion of the moon in the oblique circle[^p221-5]; of the *year*, according to the motion of the sun in the same circle; and of the *seasons*, according to the varied motion of the planets, their distance and conjunction, ascent and descent, retrogradation and station, from which arises the diversity in the seasons.

But through their *power* and *heat* they exert influence *toward the production* of those things which are generated out of the elements, by exciting, by furthering, by reconciling; in such a way that according to a reconciliation of contraries far removed from equality they influence *minerals*; according to a reconciliation less far from equality, *vegetables*; according to a reconciliation approaching equality, *sentient things*; but according to an equal reconciliation, *human bodies*, which are disposed toward the noblest form, which is the rational soul[^p221-6]; toward which the appetite of every sensible and corporeal nature is ordered and terminated, so that through it — which is *form, being, living, sentient* and *understanding* — the whole may, as it were after the manner of an intelligible circle, be led back to its own principle, in which it may be perfected and beatified[^p221-7].

And since it tends toward that [principle] through free choice, therefore as regards the freedom of choice it surpasses every corporeal power; and through this all things are born to serve it, but nothing has dominion over it save God alone — not fate, nor the force of the position of the stars.

<!-- page 222 -->

And therefore it is beyond doubt true that *we are*[^p222-1] the end of all those things which are; and all corporeal things were made for man's service, so that out of them all man might be kindled to love and to praise the Maker of all things, by whose providence all things are disposed. This sensible machinery of corporeal things, therefore, is as it were a certain *house* fashioned for man by the supreme Artificer, until he come to the *house not made by hands, in the heavens*[^p222-2]; so that, just as the *soul* is now on earth by reason of the body and of the state of merit, so one day the *body* may be in heaven by reason of the soul and of the state of reward.

la: Gen. 1, 14. — De seqq. cfr. II. Sent. d. 2. p. II. a. 1. q. 2. et d. 14. p. II. a. 2. q. 2. seq.

en: Gen. 1:14. — On what follows compare II *Sent.* d. 2, p. II, a. 1, q. 2, and d. 14, p. II, a. 2, q. 2 f.

la: Scil. in zodiaco (vel a ζῴδιον i. e. parvum animal, eo quod signa zodiaci plerumque figuris exprimuntur animalium; vel a ζωή i. e. vita, quasi secundum motum planetarum in isto circulo in sublunaribus sit omnis vita). Vide II. Sent. d. 14. p. II. dub. 4. — Pro *mensis* L *mensium*.

en: That is, in the zodiac (either from ζῴδιον, i.e. *small animal*, because the signs of the zodiac are for the most part expressed by figures of animals; or from ζωή, i.e. *life*, since according to the motion of the planets in that circle all life in sublunary things subsists). See II *Sent.* d. 14, p. II, dub. 4. — For *mensis* L [reads] *mensium*.

la: Cfr. II. Sent. d. 15. a. 1. q. 3. et d. 17. a. 2. q. 2. seq. — Superius voci *contrariorum* K praemittit *elementorum* (vide cap. praeced.).

en: Compare II *Sent.* d. 15, a. 1, q. 3, and d. 17, a. 2, q. 2 f. — Above, to the word *contrariorum* K prefixes *elementorum* (see the preceding chapter).

la: Cfr. Rom. 8, 19. seqq., et tom. II. pag. 421, nota 4.

en: Compare Rom. 8:19 ff., and vol. II, p. 421, note 4.

la: B addit *quodam modo*. Aristot., II. Phys. text. 24. (c. 2.): *Sumus enim quodam modo et nos finis*. Cfr. II. Sent. d. 15. a. 2. q. 1. et d. 16. a. 1. q. 1. in corp. — Superius pro *virtutem* P *creaturam*. Inferius pro *cuncta* fere omnes codd. et 2 minus congrue *cetera*.

en: B adds *quodam modo*. Aristotle, II *Physics*, text 24 (c. 2): *For we too are in a certain manner an end*. Compare II *Sent.* d. 15, a. 2, q. 1, and d. 16, a. 1, q. 1 in the body. — Above, for *virtutem* P [reads] *creaturam*. Below, for *cuncta* nearly all the codices and edition 2 less fittingly [read] *cetera*.

la: Epist. II. Cor. 5, 1: *Domum non manufactam, aeternam in caelis*. — Mox L V omittunt *modo*, S autem *nunc*. — In fine capituli A praebet longius additamentum, quod etiam in cod. 671. monasterii Admontensis et in cod. CXLII. monasterii Lambacensis (in Austria) invenitur. Comparatione horum codd. instituta, vitia uniuscuiusque cod. propria a nobis emendata sunt, et sequens textus formatus: Influentia a corporibus in haec inferiora est per naturam lucis; fit autem multipliciter: aut enim influunt corpora superiora alterando tantum per naturam *luminis et splendoris*, ut in corporibus diaphanis est lumen in habitu et non in actu, fulgor autem completae irradiationis participatur ab influentia, ut luna splendorem habet ab aspectu solis. Aut influunt alterando per naturam *luminis et caloris*, ut in corporibus diaphanis sub suo toto actu non completis, sed possibilibus ad alios actus, sicut fit alteratio caloris et splendoris in elementis superioribus, ignis scilicet et aeris. Aut influunt per naturam *caloris* tantum, ut in corporibus opacis, sicut in terra et aqua per reflexionem radiorum ad terrenam soliditatem per angulos aequales, ex qua reflexione causatur diversitas caloris in diversis temporibus. Quarto modo influunt per naturam *caloris et luminis deferentis virtutem spiritualem*; et haec influentia diversificatur secundum diversos situs terrarum et secundum diversum aspectum planetarum et secundum cursum solis in zodiaco circulo; et ab ista influentia causantur diversae impressiones in aëre, sicut venti, pluviae, nives, grandines, fulgura, tonitrua, colores iris, a sub descendens [cfr. tom. IV. pag. 979, nota 6.] et ascendens; et ab ista etiam influentia fit generatio mineralium in profundo terrae et generatio plantarum, quia horum omnium generatio fit per virtutem caelestem, incorporatam vapori, regentem operationem naturae ignis. Aut influunt per naturam *luminis deferentis virtutem spiritualem*, quae virtus occulte delata in lumine regit vegetationem in plantis et complet generationem in seminibus [Monac. et Lambac. *sensibus*]; complet etiam generationem hominis, quia, sicut expositor super II. Physicorum [ait], generans particulare relinquit generatum, antequam compleatur, generans vero universale, sicut sol et reliquae stellae, complet et supplet et perficit generationem. Unde in II. Phys. [text. 26. c. 2.]: « Sol et homo generant hominem ». Et in libro Vegetabilium: Per virtutem stellarum fit forma in materia (cfr. Aristot., II. de Plantis, c. 1. alias 4: Virtute stellarum scilicet [provenient] illorum seminum species; sed materia necessaria aqua est etc.). Item, Alfarabius: « Lux est virtus divina nobis deferens virtutem divinam fontis habens proprietatem ». Fontem igitur luminis invocemus, ut lucis suae radio mentis nostrae tenebras dissolvat et ab erroris nubilo nos reducat. — Haec explicatio illius partis, quae incipit: Per *virtutem* autem etc., spuria esse videtur.

en: 2 Cor. 5:1: *A house not made by hands, eternal in the heavens*. — Just below, L V omit *modo*, and S [omits] *nunc*. — At the end of the chapter A offers a longer addition, which is also found in cod. 671 of the monastery of Admont and in cod. CXLII of the monastery of Lambach (in Austria). Having instituted a comparison of these codices, we have emended the faults proper to each codex, and the following text has been formed: Influence from the [celestial] bodies upon these lower things is through the nature of light; and it comes about in manifold ways: for either the higher bodies exert influence by altering only through the nature of *light and splendour*, as in diaphanous bodies light is present in habit and not in act, while the brightness of complete irradiation is participated from the influence, as the moon has its splendour from the aspect of the sun. Or they exert influence by altering through the nature of *light and heat*, as in diaphanous bodies not completed under their whole act but capable of further acts, as the alteration of heat and splendour comes about in the higher elements, namely of fire and of air. Or they exert influence through the nature of *heat* only, as in opaque bodies, as in earth and water by the reflection of rays at equal angles upon the solidity of earth, from which reflection is caused the diversity of heat at different times. In a fourth way they exert influence through the nature of *heat and of light bearing a spiritual power*; and this influence is diversified according to the different situations of lands, and according to the different aspect of the planets, and according to the course of the sun in the zodiacal circle; and from that influence are caused the various impressions in the air, such as winds, rains, snows, hail, lightnings, thunders, the colours of the rainbow, [vapour] descending from beneath [compare vol. IV, p. 979, note 6] and ascending; and from that influence also comes about the generation of minerals in the depth of the earth and the generation of plants, since the generation of all these comes about through a celestial power incorporated into vapour, governing the operation of the nature of fire. Or they exert influence through the nature of *light bearing a spiritual power*, which power, borne hiddenly in the light, governs vegetation in plants and completes generation in seeds [Munich and Lambach: *in the senses*]; it completes also the generation of man, because, as the commentator on II *Physics* [says], a particular generator leaves what is generated before it is completed, whereas the universal generator, such as the sun and the remaining stars, completes and supplies and perfects the generation. Whence in II *Physics* [text 26, c. 2]: « The sun and man generate man ». And in the book *On Plants*: Through the power of the stars form comes to be in matter (compare Aristotle, II *On Plants*, c. 1, elsewhere 4: By the power of the stars, namely, [there will come forth] the species of those seeds; but the necessary matter is water, etc.). Likewise Alfarabi: « Light is a divine power bearing to us a divine power, having the property of a fount ». Let us therefore call upon the Fount of light, that by the ray of his own light he may dissolve the darkness of our mind and lead us back from the cloud of error. — This explanation of that part which begins *Per virtutem autem* etc. appears to be spurious.

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L41887–41975), verified against the 450 dpi column bands of p.221 (gutter auto-measured 1233, 46 px run — see c3's Notes on the widened odd cluster).

**Page span.** Cap. IV opens low in p.221's **left** column beneath Cap. III, breaks at `…quantum ad distinctivam` / `significationem temporum`, runs the whole **right** column, and then **carries over to the head of p.222's left column** for one final paragraph (`Et propterea indubitanter verum est…sit in caelis`), closing immediately above the `Cap. V.` heading. Three column-runs.

**⚠⚠ THIS CHUNK WAS TRUNCATED ON FIRST WRITING, AND THE REASON GENERALISES — READ THIS.** The first version ended at `…non fatum seu vis positionis siderum` and asserted that p.221's right column showed *"blank paper below — positive evidence that Cap. V opens on p.222."* **That inference was wrong, and it silently dropped a paragraph and two apparatus entries.** The blank at the foot of p.221's right column is not the end of the chapter: it is the space taken by that page's **unusually large footer block** (three notes, one carrying Greek), which pushes the body text up the column. Quaracchi's footers expand upward and shorten the body column to fit.

**The rule this yields: blank space at a column foot is NEVER evidence that a unit has ended.** It is evidence only about the size of that page's footer. A capitulum ends where the *next* heading begins, and nowhere else — so the boundary must be established from the **following** column or page, positively, never inferred from white space. It was caught only because c5's first band read opened on `Et propterea indubitanter verum est…` sitting *above* the `Cap. V.` heading; the raw confirms it at L42005, before the heading at L42022. This is the same failure family as the Vol IV cascade-merge: a chunk that looks complete, parses clean, and passes every audit, because nothing in the tooling knows what the page ought to contain.

**Apparatus (6 entries).** p.221 n. 4 inherited from c3's hand-off; p.221 nn. 5–7 read off that page's right footer band; **p.222 nn. 1–2** read off p.222's left and right footer bands. **p.221 is fully consumed** — nn. 1–3 by c3, nn. 4–7 here. p.222 nn. 3–5 belong to Cap. V and are forwarded.

**⚠ p.222 n. 2 is a very long editorial *Additamentum* with a column-crossing runover.** It records a longer ending to the chapter found in cod. A and in two Austrian codices (Admont 671, Lambach CXLII), which Quaracchi reconstruct by collation and then judge **spurious** (`spuria esse videtur`). It fills most of p.222's left footer and continues, **unnumbered**, at the head of the right footer — the join falls at `…causantur diversae` / `impressiones in aëre`. The two halves are rejoined here. This single note is longer than most capitula's entire apparatus, and it is why p.222's body columns are short; do not mistake that shortness for a structural boundary either.

**⚠ READING SETTLED BY THE APPARATUS ITSELF: `sumus`, not `summus`.** The line breaks `quod su-` / `mus ¹ finis omnium eorum quae sunt`, which reads naturally as *summus finis* ("the highest end") and would have been an entirely plausible transcription. It is wrong. n. 1 quotes Aristotle, II *Phys.* text 24 — *Sumus enim quodam modo et nos finis* — and records that B adds *quodam modo* at that very point; so the text is **`sumus`** ("we are the end of all those things which are"), the anthropocentric claim the whole corollary turns on. The note is the evidence; the hyphenation alone would have misled.

**⚠ RUNOVER QUESTION FROM c3 — RESOLVED, NEGATIVE.** c3 forwarded an open test: p.221 n. 4 is the left footer's last entry and closes on a complete clause (`q. 2. seq.`), but that is only half the check. The right footer **opens with a numbered `⁵ Scil. in zodiaco`**, not an unnumbered fragment, so both tests agree and there is no continuation. Runovers stand at eleven in twenty chunks.

⚠ **Second confirmation that the left footer is not the left column's notes.** As on p.220, p.221's left footer carries nn. 1–4 while n. 4 anchors in the **right** column (`Sic enim dicit Scriptura ⁴`). Two pages running, so this is the volume's normal behaviour, not an oddity: the footer blocks fill in turn and overrun the column division freely.

**⚠ FIRST GREEK IN VOL V.** n. 5 sets two Greek words — **ζῴδιον** and **ζωή** — in an etymology of *zodiacus*. They are transcribed with full diacritics (ζῴδιον carries iota subscript under the omega with circumflex; ζωή an acute). The IA raw drops both entirely, so these came off the band alone. Nothing in the pipeline is known to be Greek-hostile, and the build parses the entry cleanly, but this is the first instance — **if any later chunk shows a mangled or dropped Greek glyph on the rendered page, start here.**

**Marginalia** (trimmed from body, body order): p.221 L — "Quoad operari duplex influxus." p.221 R — "Restrictio." · "Ratio." · "Quatuor in corporibus caelestibus." · "Distingunt tempora." · "Influunt ad productionem quadrupliciter." · "Ad animam ordinatur tota natura sensibilis." · "Ad restrictionem." p.222 L — "Corollarium." (Also in p.222's left footer margin, keyed to n. 2 rather than to the body: "Additamentum.")

**Readings settled off the bands.** `mineralia` (raw `ni/nera/ia`), `dixerunt` (raw `diKerunt`), `ascensum` (raw `aseeii-sum`) are plain OCR substitutions, corrected silently. The Genesis quotation `sint in signa et tempora et dies et annos` is italic in the print and preserved as such; the raw's stray comma after `signa` is not on the page. In n. 6, the siglum **K** again (as in p.220 n. 6) — same letter, confirmed on the band, and the note's own cross-reference `vide cap. praeced.` ties it to that earlier K reading, which is a useful independent check on the siglum. No `[?]` flags.

**Hand-offs.**
- *Picked up (from `bon-brev-p2-c3`):* p.221 footer note **4**, quoted in full in c3's Notes, plus the open runover test — both discharged here. p.221 is now fully consumed.
- *Forwarded to `bon-brev-p2-c5`:* **p.222 footer notes 3, 4 and 5** — `³ Edd. cum pluribus codd. hic et paulo inferius [2 excepta] de primo principio.` · `⁴ Cfr. I. Sent. d. 20. a. 2. q. 1. seq. et d. 19. p. I. q. 4. — Post habet edd., excepta 2, addunt in se.` · `⁵ Gen. 1, 1. — Seq. locus est ibid. v. 2. — Aliquanto inferius post elevata H P Q S addunt significatur.` All three read off p.222's right footer band — **do not re-read them.** No body text is forwarded: Cap. IV's last paragraph is complete here, and Cap. V opens at the `Cap. V.` heading partway down p.222's left column (raw **L42022**). Per the index Cap. V spans **pp. 222–223**, corroborated independently by p.220 n. 5's forward cross-reference `Vide etiam infra c. 5. (pag. 223, col. I. et II.)`.
- ⚠ *A standing instruction for c5 and everything after:* **establish each capitulum's end from the next heading, positively.** Do not treat a short column or blank space at a column foot as a boundary — on p.221 and p.222 alike it means only that the footer block is large. This chunk was truncated exactly that way and had to be repaired.