title: Proemium

title_alt: PROOEMIUM in secundum librum Sententiarum

title_alt: Proemium to the second book of the Sentences

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

### PROOEMIUM
#### IN SECUNDUM LIBRUM SENTENTIARUM.

> *Solummodo hoc inveni, quod Deus fecit hominem rectum, et ipse se infinitis immiscuit quaestionibus*[^p3-4].

Sollicite consideranti praesentis libri, scilicet secundi Sententiarum principalem intentionem et totalem continentiam[^p3-5], illud occurrit, ad quod suam inquisitionem dicit Sapiens esse perductam, Ecclesiastis septimo, in verbo proposito. Cum enim cuncta tentasset in sapientia et plus defecisset, quam profecisset; tandem hoc se invenisse fatetur, quod *Deus fecerit hominem rectum* etc. In quo verbo duo clauduntur, scilicet quod hominis *recta formatio* et rectitudo est *a Deo;* et hoc tangitur, cum dicitur: *Deus fecit hominem rectum.* Aliud est, quod hominis *misera obliquatio*[^p3-6] est *a se ipso;* et hoc tangitur, cum dicitur: *et ipse se infinitis immiscuit quaestionibus.* — In his autem duobus clauditur ter-

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minus totius humanae comprehensionis, ut cognoscat *originem boni* et cognoscendo requirat et ad illam perveniat et ibi requiescat; et ut cognoscat *originem et principium mali,* et illud vitet et caveat. In his etiam clauditur tota intentio tractatus libri praesentis, qui[^p4-1] circa duo versatur, scilicet circa hominis *conditionem,* et eius *deviationem.*

Hominis autem *conditio* tangitur, cum dicitur: *Deus fecit hominem rectum.* Qualiter autem illud intelligitur, quod Deus fecerit hominem rectum, explicat Ecclesiasticus, decimo septimo capitulo[^p4-2], ubi dicit: *Deus creavit hominem de terra* — hoc dicit quantum ad corpus — *et secundum imaginem suam fecit illum* — hoc dicit quantum ad animae naturam — *et iterum convertit illum in ipsam* — hoc dicit quantum ad gratiam superadditam, quae animam convertit ad Deum per virtutum habitus; et ideo subiungit: *et secundum se vestivit illum virtute.* In hoc verbo ostenditur, quod Deus non tantum fecit hominem *possibilem* ad rectitudinem, suam ei imaginem conferendo[^p4-3], sed etiam fecit hominem *rectum,* ipsum ad se convertendo. Tunc enim homo rectus est, quando *intelligentia* adaequatur summae veritati in cognoscendo, *voluntas* conformatur summae bonitati in diligendo, et *virtus* continuatur summae potestati in operando. Hoc autem est, quando homo ad Deum convertitur ex se toto.

Primo igitur homo rectus est, cum *intelligentia* summae veritati aequatur; *aequari* autem dico non per omnimodam impletionem, sed per quandam imitationem. Si enim « veritas, ut dicit Anselmus[^p4-4], est rectitudo sola mente perceptibilis », et rectitudini non potest aequari nisi rectum; cum intellectus noster aequatur veritati, necessario rectificatur. Tunc autem aequatur, quando actualiter se convertit ad veritatem. Veritas enim in actu definitur, quod « est adaequatio rei et intellectus[^p4-5] ». Intelligentia autem nostra ad veritatem conversa verificatur, ac per hoc veritati aequatur, et dum aequatur rectitudini, rectificatur; unde « sine veritate nullus recte iudicat », ut dicitur in libro *de Vera Religione*[^p4-6], et qui aspicit ad veritatem iudicat recte, secundum quod Dominus dicit Simoni, Lucae septimo: *Recte iudicasti,* id est recte decrevisti.

Similiter homo rectificatur, dum *voluntas* summae bonitati conformatur. Summa enim bonitas est summa aequitas sive iustitia; tanto enim quis melior, quanto iustior. Sed, ut dicit Anselmus[^p4-7], « iustitia est rectitudo voluntatis »: nihil autem conformatur rectitudini nisi rectum. Dum ergo voluntas bonitati summae et aequitati conformatur, necessario rectificatur. Tunc autem conformatur, cum ad ipsam convertitur diligendo. Unde Hugo[^p4-8]: « Scio, anima mea, quod, dum aliquid diligis, in eius similitudinem transformaris ». Qui enim diligit bonitatem rectus est. Et hoc est quod dicitur Canticorum primo[^p4-9]: *Recti diligunt te;* recti enim ad tuam bonitatem sunt conversi, et tua bonitas ad eos inclinatur. Unde anima experta clamat et dicit: *Quam bonus Israel Deus his qui recto sunt corde*[^p4-10]. Et quia soli recti experiuntur, ideo *rectos decet collaudatio.*

Nihilominus homo rectificatur, dum *virtus* summae potestati continuatur. « Rectum enim est cuius medium non exit ab extremis[^p4-11] ». Extrema sunt *primum et ultimum, alpha et omega, principium et finis.* Medium inter haec est operatio, per quam efficiens pervenit in finem. Illa ergo virtus recta est, cuius operatio est a principio primo et ad finem ultimum. Quoniam ergo divina virtus omnia operatur[^p4-12] et propter Deum, hinc est, quod rectissima est in operando. Nihil autem continuatur recto nisi rectum; cum ergo virtus nostra summae potestati continuatur, absque dubio rectificatur: et ex hoc homo non solum *rectus,* sed etiam *rector* et *rex* efficitur, Deuteronomii penultimo[^p4-13]: *Et erit apud rectissimum rex congregatis principibus populi cum tribubus Israel.* Hoc erit in gloria, quando virtus nostra continuabitur divinae virtuti; tunc erimus omnipotentes voluntatis nostrae, sicut et Deus suae, et ideo omnes *reges;* et ideo omnibus promittitur *regnum caelorum.*

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Fecit igitur Deus hominem rectum, dum ipsum fecit ad se conversum[^p5-1]. In conversione enim hominis ad Deum non tantum rectificabatur ad id quod sursum, sed etiam ad id quod deorsum. Homo enim in medio constitutus, dum factus est ad Deum conversus et subiectus, cetera sunt ei subiecta, ita quod Deus omnem veritatem creatam subiecerat eius intellectui ad *diiudicandum,* omnem bonitatem eius affectui ad *utendum,* omnem virtutem eius potestati ad *gubernandum.*

Ex hoc namque, quod intelligentia conversa est ad divinam veritatem, vindicat sapientiam, per quam omnia *diiudicat,* secundum quod dicitur Sapientiae septimo[^p5-2]: *Ipsa dedit mihi omnium quae sunt scientiam, ut sciam dispositionem orbis terrarum et virtutes elementorum: initium, et consummationem, et medietatem temporum, vicissitudinum permutationes et commutationes temporum, anni cursus et stellarum dispositiones, naturas animalium et iras bestiarum, vim ventorum et cogitationes hominum, differentias virgultorum, et virtutes radicum, et quaecumque sunt absconsa et improvisa.* Unde et Adam omnibus nomina imposuit[^p5-3].

Subiecit nihilominus voluntati omnia ad *utendum,* ut possit omnia in usum et utilitatem suam convertere. Unde in Psalmo[^p5-4]: *Omnia subiecisti sub pedibus eius.* Unde Apostolus ad Deum conversis, primae ad Corinthios tertio: *Omnia vestra sunt.*

Subiecit etiam virtuti omnia ad *gubernandum,* Genesis primo[^p5-5]: *Subiicite eam, et dominamini piscibus maris et volatilibus caeli.*

Ista autem recta hominis conditio quantum ad superius et inferius simul tangitur in illo verbo: *Faciamus hominem ad imaginem et similitudinem nostram, et praesit*[^p5-6] etc. — Fecit igitur Deus hominem rectum, dum ad se convertendo sibi eum assimilavit, et per hoc omnibus praeposuit; et sic patet recta hominis[^p5-7] conditio.

Et sequitur *miserabilis deviatio* in hoc quod subiicitur: *Et ipse se infinitis immiscuit quaestionibus.* In quo potest notari et *modus* labendi, et *status,* in quem cecidit. *Modus* labendi in his tribus, quae dicit secundum tria, quae in peccato considerantur, et tria, quae in hoc verbo proponuntur. In peccato namque est *aversio,* est *conversio,* est *bonorum amissio* sive exspoliatio. *Conversio* intelligitur per immixtionem, *aversio* per finis privationem, sed *exspoliatio* per quaestionem. Nam *conversio* facit impurum[^p5-8], *aversio* infirmum, *exspoliatio* mendicum: et hoc totum tangitur, cum dicitur: *Immiscuit se infinitis quaestionibus.*

Potest etiam notari *status,* in quem cecidit[^p5-9]. Sic enim cecidit a rectitudine, ut perderet ipsam rectitudinem, non rectitudinis aptitudinem, perderet habitum, non appetitum: quia sic amisit similitudinem, ut tamen *pertranseat in imagine*[^p5-10]. Quoniam igitur remansit appetitus sine habitu, ideo factus est homo *quaerendo* sollicitus. Et quia nihil creatum recompensare potest bonum amissum, cum sit infinitum, ideo appetit, quaerit et nunquam quiescit; et ideo declinando a rectitudine *infinitis quaestionibus se immiscuit.*

Unde *intelligentia,* avertendo se a summa veritate *ignara* effecta, infinitis quaestionibus se immiscuit per *curiositatem,* Ecclesiastis octavo[^p5-11]: *Est homo, qui diebus et noctibus somnum non capit oculis, et intellexi, quod omnium operum Dei nullam possit homo invenire rationem,* supple, quae finiat appetitum sive inquisitionem; immo generat aliam *quaestionem,* et parit novam *contentionem,* et immiscet inextricabilem *dubitationem.* Propter quod Proverbiorum vigesimo[^p5-12]: *Honor est homini, qui separat se a contentionibus; omnes autem stulti miscentur contumeliis.* Tales sunt miseri homines, qui intendunt *fabulis et genealogiis interminatis* etc., secundum quod dicitur primae ad Timotheum primo[^p5-13]. Tales miscent se *contumeliis,* quia, sicut dicitur secundae ad Timotheum tertio, *semper sunt discentes, et nunquam ad scientiam veritatis pervenientes.*

*Voluntas,* discordando a summa bonitate *egena* effecta, immiscuit se infinitis quaestionibus per *concupiscentiam* et cupiditatem; quia, sicut dicitur Proverbiorum trigesimo[^p5-14], *ignis nunquam dicit:*

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*sufficit.* Unde et *avarus non implebitur pecunia,* sicut dicitur Ecclesiastis quinto[^p6-1]. Ideo semper quaerit et mendicat. Similiter concupiscentia nunquam satiatur, immo infinitis voluptatum quaestionibus implicatur, Sapientiae decimo quarto[^p6-2]: *Omnia commixta sunt, sanguis, homicidium, furtum, fictio, corruptio, infidelitas, turbatio, periurium, tumultus, bonorum Domini immemoratio, animarum inquinatio, nativitatis immutatio, nuptiarum inconstantia, inordinatio moechiae et impudicitiae.* Hae sunt quaestiones infinitae, quae *commixtae sunt,* quibus *immiscuit se* homo, dum voluntatem deformavit a summa bonitate.

*Virtus* autem, discontinuando se a summa potestate facta *infirma,* immiscuit se infinitis quaestionibus per *instabilitatem,* unde semper quaerit quietem et non invenit. Unde Isaiae decimo nono[^p6-3]: *Dominus immiscuit in medio Aegypti spiritum vertiginis.* Iste est spiritus instabilitatis, pro eo quod nihil potest stabilire. Unde homo peccator est *sicut pulvis, quem proiicit ventus a facie terrae*[^p6-4]. Unde in Psalmo: *Avertente te faciem, turbabuntur, auferes spiritum* etc., et ideo erit *tanquam pulvis, quem proiicit ventus a facie terrae.* Sicut igitur pulvis non potest quiescere, quamdiu est ventus vertiginis, sic nec nostra virtus stabilis permanere; et ideo infinita loca quaerit et mutat, et mendicat suffragia[^p6-5].

Immiscuit igitur se homo infinitis quaestionibus per *curiositatem,* dum cecidit a veritate in ignorantiam; *per cupiditatem,* dum cecidit a bonitate in malitiam; per *instabilitatem,* dum cecidit a potestate in impotentiam. Sic igitur in verbo proposito notatur hominis *conditio* et eius *deviatio;* et hoc solum invenio determinatum in hoc libro. Unde liber iste secundus[^p6-6] etc.[^p6-nota]

---

english:
### PROEMIUM
#### TO THE SECOND BOOK OF THE SENTENCES.

> *Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions*[^p3-4].

To one who carefully considers the principal intention and the whole content of the present book, namely of the second book of the Sentences[^p3-5], there occurs that to which the Wise Man says his inquiry was brought, in Ecclesiastes the seventh chapter, in the word set before us. For when he had tried all things in wisdom and had failed more than he had gained, at last he confesses that he found this: that *God made man right,* and so on. In which word two things are enclosed, namely that man's *right formation* and rectitude is *from God;* and this is touched on when it is said: *God made man right.* The other is that man's *wretched crookedness*[^p3-6] is *from himself;* and this is touched on when it is said: *and he hath entangled himself with an infinity of questions.* — And in these two is enclosed the ter-

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minus of the whole of human comprehension: that man may know the *origin of good,* and knowing it may seek it and come to it and there rest; and that he may know the *origin and beginning of evil,* and may shun and beware of it. In these also is enclosed the whole intention of the treatise of the present book, which[^p4-1] turns upon two things, namely upon man's *making,* and his *deviation.*

Now man's *making* is touched on when it is said: *God made man right.* But in what way that is to be understood, that God made man right, Ecclesiasticus explains in the seventeenth chapter[^p4-2], where he says: *God created man of the earth* — this he says as to the body — *and made him after his own image* — this he says as to the nature of the soul — *and turned him again into it* — this he says as to superadded grace, which turns the soul to God through the habits of the virtues; and therefore he subjoins: *and he clothed him with strength according to himself.* In this word it is shown that God not only made man *capable* of rectitude, by conferring his own image upon him[^p4-3], but also made man *right,* by turning him to himself. For then is man right, when his *understanding* is made equal to the highest truth in knowing, his *will* is conformed to the highest goodness in loving, and his *power* is joined continuously to the highest power in working. And this is when man is turned to God out of his whole self.

First, therefore, man is right when his *understanding* is made equal to the highest truth; but I say *made equal* not by an all-round filling out, but by a certain imitation. For if « truth, as Anselm says[^p4-4], is a rectitude perceptible by the mind alone », and nothing can be made equal to rectitude but what is right; when our intellect is made equal to truth, it is necessarily made right. And it is then made equal, when it actually turns itself to truth. For truth in act is defined as « the adequation of the thing and the intellect[^p4-5] ». Now our understanding, turned to truth, is made true, and through this is made equal to truth; and while it is made equal to rectitude, it is made right; whence « without truth no one judges rightly », as is said in the book *On True Religion*[^p4-6], and he who looks to truth judges rightly, according to what the Lord says to Simon, in Luke the seventh: *Thou hast judged rightly,* that is, thou hast rightly decided.

Likewise man is made right while his *will* is conformed to the highest goodness. For the highest goodness is the highest equity or justice; for a man is so much the better as he is the more just. But, as Anselm says[^p4-7], « justice is the rectitude of the will »: and nothing is conformed to rectitude but what is right. While, therefore, the will is conformed to the highest goodness and equity, it is necessarily made right. And it is then conformed, when it is turned to it by loving. Whence Hugh[^p4-8]: « I know, O my soul, that while thou lovest anything, thou art transformed into its likeness ». For he who loves goodness is right. And this is what is said in the Canticle, chapter one[^p4-9]: *The righteous love thee;* for the right are turned to thy goodness, and thy goodness is inclined towards them. Whence the soul that has experience cries out and says: *How good is God to Israel, to them that are of a right heart*[^p4-10]. And because only the right have experience of it, therefore *praise is comely for the upright.*

Nonetheless man is made right while his *power* is joined continuously to the highest power. For « that is right whose middle does not go out from the extremes[^p4-11] ». The extremes are *the first and the last, alpha and omega, the beginning and the end.* The middle between these is operation, through which the efficient cause arrives at the end. That power, therefore, is right whose operation is from the first beginning and unto the last end. Since, therefore, the divine power works all things[^p4-12] and for God's sake, hence it is that it is most right in working. But nothing is joined continuously to what is right save what is right; when, therefore, our power is joined continuously to the highest power, without doubt it is made right: and from this man becomes not only *right,* but also *ruler* and *king,* Deuteronomy, the next-to-last chapter[^p4-13]: *And he shall be king with the most righteous, the princes of the people being assembled with the tribes of Israel.* This will be in glory, when our power shall be joined continuously to the divine power; then we shall be omnipotent over our own will, as God is over his, and therefore all *kings;* and therefore to all is promised *the kingdom of heaven.*

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God, therefore, made man right, in that he made him turned to himself[^p5-1]. For in man's turning to God he was made right not only towards what is above, but also towards what is below. For man, set in the middle, when he was made turned to God and subject to him, the rest are subject to him, so that God had subjected all created truth to his intellect *for adjudging,* all goodness to his affection *for using,* all power to his power *for governing.*

For from this, that his understanding is turned to the divine truth, it lays claim to wisdom, through which it *adjudges* all things, according to what is said in Wisdom the seventh[^p5-2]: *She gave me the knowledge of all things that are, that I might know the disposition of the whole world and the virtues of the elements: the beginning, and the ending, and the midst of the times, the alterations of their courses and the changes of seasons, the revolutions of the year and the dispositions of the stars, the natures of living creatures and the rage of wild beasts, the force of winds and the reasonings of men, the diversities of plants, and the virtues of roots, and all such things as are hid and not foreseen.* Whence also Adam imposed names upon all things[^p5-3].

He subjected likewise all things to the will *for using,* that he might be able to turn all things to his own use and profit. Whence in the Psalm[^p5-4]: *Thou hast subjected all things under his feet.* Whence the Apostle, to those turned to God, in the first to the Corinthians, chapter three: *All things are yours.*

He subjected also all things to his power *for governing,* Genesis the first[^p5-5]: *Subdue it, and rule over the fishes of the sea and the fowls of the air.*

Now this right making of man, as to what is above and what is below at once, is touched on in that word: *Let us make man to our image and likeness, and let him have dominion*[^p5-6] and so on. — God, therefore, made man right, in that by turning him to himself he made him like to himself, and through this set him over all things; and so man's right *making*[^p5-7] is clear.

And there follows the *wretched deviation,* in that which is subjoined: *And he hath entangled himself with an infinity of questions.* In which can be noted both the *manner* of falling and the *state* into which he fell. The *manner* of falling is in these three, which he states according to the three things which are considered in sin, and the three which are set forth in this word. For in sin there is *turning away,* there is *turning towards,* there is the *loss* or despoiling *of goods. Turning towards* is understood through the entangling, *turning away* through the privation of the end, but *despoiling* through the question. For *turning towards* makes a man impure[^p5-8], *turning away* makes him infirm, *despoiling* makes him a beggar: and all this is touched on when it is said: *He hath entangled himself with an infinity of questions.*

There can also be noted the *state* into which he fell[^p5-9]. For he so fell from rectitude that he lost rectitude itself, not the aptitude for rectitude; he lost the habit, not the appetite: because he so lost the likeness that nevertheless *he passeth as an image*[^p5-10]. Since, therefore, the appetite remained without the habit, therefore man was made anxious in *seeking.* And because nothing created can make up for the good that was lost, since it is infinite, therefore he desires, seeks, and never rests; and therefore, in turning aside from rectitude, *he hath entangled himself with an infinity of questions.*

Whence the *understanding,* turning itself away from the highest truth and made *ignorant,* entangled itself with an infinity of questions through *curiosity,* Ecclesiastes the eighth[^p5-11]: *There is a man that day and night taketh no sleep with his eyes, and I understood that man can find no reason of all the works of God*— supply: none that would put an end to the appetite or the inquiry; rather it generates another *question,* and brings forth a new *contention,* and mixes in an inextricable *doubt.* For which reason, in Proverbs the twentieth[^p5-12]: *It is an honour for a man who separates himself from contentions; but all fools are meddling with reproaches.* Such are the wretched men who give heed to *fables and endless genealogies* and so on, according to what is said in the first to Timothy, chapter one[^p5-13]. Such men meddle with *reproaches,* because, as is said in the second to Timothy, chapter three, *they are ever learning, and never attaining to the knowledge of the truth.*

The *will,* falling out with the highest goodness and made *needy,* entangled itself with an infinity of questions through *concupiscence* and cupidity; because, as is said in Proverbs the thirtieth[^p5-14], *the fire never saith:*

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*It is enough.* Whence also *the covetous man shall not be satisfied with money,* as is said in Ecclesiastes the fifth[^p6-1]. Therefore he always seeks and begs. Likewise concupiscence is never sated, but rather is entangled with an infinity of questions of pleasures, Wisdom the fourteenth[^p6-2]: *All things are mingled together, blood, murder, theft, dissimulation, corruption, unfaithfulness, tumults, perjury, disquieting of the good, forgetfulness of the Lord's benefits, defiling of souls, changing of birth, inconstancy of marriages, disorder of adultery and immodesty.* These are the infinite questions which *are mingled together,* with which man *hath entangled himself,* when he deformed his will away from the highest goodness.

But his *power,* breaking off its continuity with the highest power and made *infirm,* entangled itself with an infinity of questions through *instability,* whence it always seeks rest and does not find it. Whence in Isaiah the nineteenth[^p6-3]: *The Lord hath mingled in the midst of Egypt the spirit of giddiness.* This is the spirit of instability, in that it can make nothing stable. Whence sinful man is *like the dust which the wind driveth from the face of the earth*[^p6-4]. Whence in the Psalm: *When thou turnest away thy face, they shall be troubled; thou shalt take away their breath* and so on, and therefore he shall be *like the dust which the wind driveth from the face of the earth.* As, therefore, the dust cannot rest so long as the wind of giddiness lasts, so neither can our power remain stable; and therefore it seeks and changes an infinity of places, and begs for supports[^p6-5].

Man, therefore, entangled himself with an infinity of questions through *curiosity,* when he fell from truth into ignorance; *through cupidity,* when he fell from goodness into malice; through *instability,* when he fell from power into impotence. So, then, in the word set before us there is noted man's *making* and his *deviation;* and this alone do I find determined in this book. Whence this second book[^p6-6] and so on.[^p6-nota]

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la: Eccl. 7, 30, ubi Vulgata: Solummodo... quod *fecerit* Deus... se infinitis *miscuerit* quaestionibus. Licet lectioni Vulgatae hic suffragentur multi codd. cum ed. 1, quia tamen codd. in sequentibus, ubi idem textus recurrit, sibi non constant et S. Doctor in Commentario in Ecclesiasten hunc textum iisdem verbis, sicut hic, exhibet, nihil mutavimus.

en: Eccl. 7:30, where the Vulgate has: Solummodo... quod *fecerit* Deus... se infinitis *miscuerit* quaestionibus. Although many codices with ed. 1 support the Vulgate reading here, nevertheless, because the codices in what follows, where the same text recurs, are not consistent with themselves, and because the holy Doctor in his Commentary on Ecclesiastes gives this text in the same words as here, we have changed nothing.

la: Non pauci codd. et ed. 1 *continuationem;* minus bene. Paulo inferius fide codd. A K Y et ed. 1 et contextu exigente substituimus *perductam* pro *productam.*

en: Not a few codices and ed. 1 have *continuationem;* less well. A little below, on the faith of codices A K Y and ed. 1, and as the context requires, we have substituted *perductam* for *productam.*

la: Vat. cum uno alteroque tantum cod. *hominis miseria et obliquatio.*

en: The Vatican edition, with only one or two codices, has *hominis miseria et obliquatio.*

la: Plures codd. ut C K L O R S T aa cum ed. 1 *quae.*

en: Several codices, such as C K L O R S T aa, with ed. 1, have *quae.*

la: Vers. 1. et 2.

en: Verses 1 and 2.

la: In cod. V additur *id est imprimendo.*

en: In codex V there is added *id est imprimendo.*

la: Dialog. de Veritate, c. 11. — Cod. U in praecedente propositione, sicut et in sequentibus, utitur verbis *adaequari* et *adaequatur* pro *aequari* et *aequatur.* Vat. paulo superius post *per omnimodam* adiicit *perfectionem vel,* sed contra fere omnes codd. et edd. 1, 3.

en: The Dialogue on Truth, c. 11. — Codex U in the preceding proposition, as also in what follows, uses the words *adaequari* and *adaequatur* for *aequari* and *aequatur.* The Vatican edition a little above, after *per omnimodam,* adds *perfectionem vel,* but against nearly all the codices and edd. 1, 3.

la: De hac definitione veritatis plura invenies tom. I. pag. 707, nota 5.

en: On this definition of truth you will find more in tome I p. 707, note 5.

la: Cap. 31. n. 57. seqq., ubi August. ostendit, veritatem esse legem aeternam, secundum quam iudicamus, et de qua iudicare nobis non fas est. Idem ait II. de Lib. Arb. c. 14. n. 38: Nullus de illa (veritate) iudicat, nullus sine illa iudicat bene. — Verba, quae paulo inferius ex s. Script. allegantur, inveniuntur Luc. 7, 43. Dein Vat. post *id est recte* inserit *dixisti vel,* pro quo cod. Q exhibet *discernisti vel.*

en: Chapter 31 nn. 57 ff., where Augustine shows that truth is the eternal law, according to which we judge and about which it is not lawful for us to judge. The same says, II On Free Choice c. 14 n. 38: No one judges of it (truth), no one judges well without it. — The words which are alleged a little below from holy Scripture are found in Luke 7:43. Then the Vatican edition, after *id est recte,* inserts *dixisti vel,* for which codex Q gives *discernisti vel.*

la: Dialog. de Veritate, c. 12. Cfr. tom. I. pag. 853, nota 4. — Paulo superius post *Similiter* ex fere omnibus codd. et ed. 1 supplevimus *homo,* et dein substituimus *bonitati* pro *beatitudini.* Aliquanto inferius fide plurium mss. et ed. 1 ac contextu suffragante posuimus *cum ad ipsam* pro *cum ad ipsum.*

en: The Dialogue on Truth, c. 12. Cf. tome I p. 853, note 4. — A little above, after *Similiter,* we have supplied *homo* from nearly all the codices and ed. 1, and then substituted *bonitati* for *beatitudini.* Somewhat below, on the faith of several manuscripts and ed. 1, and with the context in support, we have put *cum ad ipsam* for *cum ad ipsum.*

la: Soliloq. de arrha animae: Scis quod amor ignis est... et qui per affectum coniungeris, in ipsius similitudinem ipsa quodammodo dilectionis societate transformaris.

en: The Soliloquy on the Earnest-Money of the Soul: Thou knowest that love is a fire... and thou who art joined through affection art transformed into its likeness by that very fellowship of love, in a manner.

la: Vers. 3.

en: Verse 3.

la: Psalm. 72, 1. — Sequens locus citatus invenitur Ps. 32, 1, in cuius enarratione secunda n. 2. seqq. Augustinus simile argumentum proponit.

en: Psalm 72:1. — The following passage cited is found in Ps. 32:1, in whose second exposition, nn. 2 ff., Augustine sets forth a similar argument.

la: Plato in Parmen. ait: Καὶ μὴν εὐθύ γε, οὗ ἂν τὸ μέσον ἀμφοῖν τοῖν ἐσχάτοιν ἐπίπροσθεν ᾖ, i. e. Rectum vero illud, cuius medium extremis utrisque e regione est. (ed. Ioan. Serrani, an. 1578, tom. III. pag. 137). — In seq. propos. respicitur Apoc. 22, 13.

en: Plato in the *Parmenides* says: Καὶ μὴν εὐθύ γε, οὗ ἂν τὸ μέσον ἀμφοῖν τοῖν ἐσχάτοιν ἐπίπροσθεν ᾖ, that is: But that is straight whose middle stands in front of both the extremes. (ed. Jean de Serres, in the year 1578, tome III p. 137). — In the following proposition Apoc. 22:13 is referred to.

la: Vat. cum aliquibus tantum codd. hic addit *a Deo.*

en: The Vatican edition, with only some codices, here adds *a Deo.*

la: Vers. 5. — Post hunc textum Vat. cum uno alteroque cod. prosequitur: Hoc *autem* erit etc.

en: Verse 5. — After this text the Vatican edition, with one or two codices, continues: Hoc *autem* erit etc.

la: Cod. V: *dum ipsum ad se conversum sibi assimilavit.* Mox aliqui codd. ut D F V *rectificatur* pro *rectificabatur.* Paulo inferius codd. W bb post *potestati* legunt *ad utendum et etiam* (cod. bb omittit *etiam) gubernandum.*

en: Codex V: *dum ipsum ad se conversum sibi assimilavit.* Presently some codices, such as D F V, have *rectificatur* for *rectificabatur.* A little below, codices W bb after *potestati* read *ad utendum et etiam* (codex bb omits *etiam) gubernandum.*

la: Vers. 17-21, ubi Vulgata: *Ipse enim* dedit mihi *horum* quae sunt scientiam *veram,* ut sciam *dispositiones* orbis etc. — Verba *vicissitudinum permutationes et commutationes temporum,* a codd. (exc. K P V) et edd. indebite propter repetitionem verbi *temporum* omittuntur.

en: Verses 17-21, where the Vulgate has: *Ipse enim* dedit mihi *horum* quae sunt scientiam *veram,* ut sciam *dispositiones* orbis etc. — The words *vicissitudinum permutationes et commutationes temporum* are wrongly omitted by the codices (except K P V) and the editions, on account of the repetition of the word *temporum.*

la: Gen. 2, 20: Appellavitque Adam nominibus suis cuncta animantia et universa volatilia caeli et omnes bestias terrae.

en: Gen. 2:20: And Adam called all the living creatures by their names, and all the fowls of the air, and all the beasts of the earth.

la: Psalm. 8, 8. — Verbum Apostoli est I. Cor. 3, 22. — Paulo superius Vat. cum pluribus mss. *ut posset* pro *ut possit.*

en: Psalm 8:8. — The Apostle's word is I Cor. 3:22. — A little above, the Vatican edition with several manuscripts has *ut posset* for *ut possit.*

la: Vers. 28.

en: Verse 28.

la: Vat. *humanae naturae.*

en: The Vatican edition has *humanae naturae.*

la: Pauci codd. cum Vat. *pravum vel impurum.*

en: A few codices with the Vatican edition have *pravum vel impurum.*

la: Codd. W bb addunt *a rectitudine.*

en: Codices W bb add *a rectitudine.*

la: Psalm. 38, 7. — De iis quae sequuntur cfr. tom. I. d. 1. a. 3. q. 2.

en: Psalm 38:7. — On what follows cf. tome I, d. 1 a. 3 q. 2.

la: Vers. 16. et 17, in quo textu codd. et edd. 1, 2 omittunt *omnium.* — Paulo superius post *a summa veritate* Vat. subnectit *et gratia.*

en: Verses 16 and 17, in which text the codices and edd. 1, 2 omit *omnium.* — A little above, after *a summa veritate,* the Vatican edition subjoins *et gratia.*

la: Vers. 3, in quo textu codd. F H I *commiscentur,* codd. aa bb *immiscentur* pro *miscentur.*

en: Verse 3, in which text codices F H I have *commiscentur,* codices aa bb *immiscentur,* for *miscentur.*

la: Vers. 4, ubi Vat. *infinitis* pro *interminatis.* Eadem Vat. omittit etiam *secundum quod dicitur I. ad Tim. 1. Tales miscent se contumeliis.* — Textus sequens est loc. cit. v. 7, in quo Vulgata omittit *sunt.*

en: Verse 4, where the Vatican edition has *infinitis* for *interminatis.* The same Vatican edition also omits *secundum quod dicitur I. ad Tim. 1. Tales miscent se contumeliis.* — The following text is at the place cited, v. 7, in which the Vulgate omits *sunt.*

la: Vers. 16. — Aliquanto superius in Vat. praeter fidem fere omnium mss. et ed. 1 habetur *discedendo* pro *discordando,* deinde in cod. F (a 2. manu) *malitiosa,* in cod. I *mala* pro *egena,* cui codd. X Z praemittunt *mala et.*

en: Verse 16. — Somewhat above, in the Vatican edition, against the faith of nearly all the manuscripts and ed. 1, there stands *discedendo* for *discordando;* then in codex F (by a second hand) *malitiosa,* in codex I *mala* for *egena,* to which codices X Z prefix *mala et.*

la: Vers. 9.

en: Verse 9.

la: Vers. 25. et 26, ubi Vulgata: furtum *et* fictio... turbatio *et* periurium... bonorum *Dei* immemoratio etc. — Paulo inferius codd. cum ed. 1 *difformavit* pro *deformavit.*

en: Verses 25 and 26, where the Vulgate has: furtum *et* fictio... turbatio *et* periurium... bonorum *Dei* immemoratio etc. — A little below, the codices with ed. 1 have *difformavit* for *deformavit.*

la: Vers. 14; Vulgata: Dominus *miscuit* in medio *eius* spiritum vertiginis.

en: Verse 14; the Vulgate has: Dominus *miscuit* in medio *eius* spiritum vertiginis.

la: Psalm. 1, 4. Cfr. August. in hunc locum. — Sequens textus est Ps. 103, 29; Vulgata: Avertente *autem* te etc.

en: Psalm 1:4. Cf. Augustine on this passage. — The following text is Ps. 103:29; the Vulgate has: Avertente *autem* te etc.

la: Cod. Z *loca quaerit et mutat, suffragia quaerit et mendicat.*

en: Codex Z has *loca quaerit et mutat, suffragia quaerit et mendicat.*

la: Codd. hic continuant propositionem et incipiunt *divisionem textus,* ut infra pag. 13, col. 2. nota 1. Nobis autem cum Vat. interiiciendus erat textus Magistri.

en: The codices here continue the proposition and begin the *division of the text,* as below on p. 13, col. 2, note 1. But we, with the Vatican edition, had to interject the Master's text.

la: NOTA. Quicumque attenta mente meditabitur hoc prooemium, non satis admirari poterit doctrinam uberrimam et vere seraphicam, quam S. Doctor ex brevi s. Scripturae sententia elicuit, atque mirabilem artem, qua verbis paucis, sed gravissimis argumenta pro integro libro conficiendo praebuit. Quam dilucide ante oculos proponit miserum statum animae a Deo aversae et ad transitoria incurvatae! Quem vere et efficaciter exprimit imaginem horrendam praesentis societatis humanae, quatenus per apostasiam est aliena a Christo!

en: NOTE. Whoever shall meditate this proemium with an attentive mind will not be able to admire enough the most abundant and truly seraphic doctrine which the holy Doctor drew out of a brief sentence of holy Scripture, and the wonderful art by which, in few but weightiest words, he furnished the arguments for making a whole book. How clearly he sets before our eyes the wretched state of a soul turned away from God and bent down towards transitory things! How truly and effectively he expresses the dreadful image of present human society, in so far as through apostasy it is estranged from Christ! ---

translators_notes:
**Provenance.** Printed pp. 3–6 (PDF 25–28, offset `pdf = printed + 22`), raw
`bonaventure_vol2_raw.txt` L~831–1094. The OCR in this region is clean running prose, not
cascade-shattered, so it served as the base; it interleaves the two printed columns line by line, so
every paragraph was reflowed column-by-column against the 450 dpi bands, and italics, marginalia and
the whole apparatus were read off the plate.

**Where this chunk begins and ends.** It opens with the full-measure display heading `PROOEMIUM / IN
SECUNDUM LIBRUM SENTENTIARUM` set **part-way down p. 3**, below the two columns that close the
Praelocutio, and closes on p. 6 at *Unde liber iste secundus⁶ etc.,* below which the plate prints a
printer's ornament and then the footer register. ⚠ **p. 3's running head already reads `PROOEMIUM.`
while the Praelocutio still fills the upper half of the leaf** — the boundary was fixed from the
printed display heading, never from the head.

**★★ HAND-OFF PICKED UP — p. 3 nn. 4–6 ARE THIS CHUNK'S, AND n. 4 ARRIVES ALREADY BROKEN.** p. 3's
footer holds six entries: nn. 1–3 are `bon-sent-II-praelocutio`'s, and **nn. 4–6 are this chunk's.**
The left block breaks inside n. 4 (*…quia tamen codd. in sequentibus, ubi idem textus recurrit, sibi
non constant et* | *S. Doctor in Commentario in Ecclesiasten…*), which resumes **unnumbered** at the
head of the right block. n. 4 is anchored on this proemium's own lemma (*…se infinitis immiscuit
quaestionibus⁴*), so the whole entry is this chunk's. ★ **Position, column and ownership were all
re-derived on the band, not adopted** — the predecessor's hand-off named the ownership only.

**Hand-off forwarded — none.** p. 6's register closes this work; nothing on it belongs to
`bon-sent-II-littera`, which opens on p. 7 with its own footer.

**Per-page register (36 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 3 | **nn. 4–6** — nn. 1–3 are the Praelocutio's | nn. 1–4 L, runover + 5–6 R | n. 4 on the lemma, nn. 5–6 in the body | inherited **mid-entry**; one gutter-crossing runover |
| 4 | nn. 1–13 | nn. 1–7 L, runover + 8–13 R | nn. 1–5 L, nn. 6–13 R | left block **overruns by two**; n. 7 runs over |
| 5 | nn. 1–14 | nn. 1–8 L, nn. 9–14 R | nn. 1–8 L, nn. 9–14 R | they **coincide**; no runover |
| 6 | nn. 1–6 **+ an unnumbered NOTA** | nn. 1–6 L (n. 6 runs over), NOTA R | nn. 1–6 in the body | left block **overruns**; see the NOTA below |

**Runovers — three gutter-crossing, zero page-crossing:** p. 3 n. 4 (inherited joined, and logged
here for the first time — the Praelocutio did not own it), p. 4 n. 7, p. 6 n. 6.

**★★ THE FOOTER REGISTER CARRIES AN UNNUMBERED EDITORIAL `NOTA`, AND IT IS RENDERED AS A CLOSING
NOTE — `[^p6-nota]` (convention set by Wilson, 2026-08-20).** After p. 6 n. 6, in the right block,
Quaracchi print a full paragraph headed **`NOTA.`** with **no anchor anywhere in the body**. It is
the last thing in the register and it is about the proemium as a whole.

**The convention, and why it is not a silent emendation.** A marker placed inside the prose would
assert *where* the note belongs — a claim Quaracchi never made. A marker at the **end of the unit**
asserts only its *scope*, which is exactly what an unnumbered closing NOTA already claims by
standing last. So the anchor goes after the final word of the body in both languages, and the label
is **`nota`, not a number** — `displayLabel()` strips the `p6-` namespace, so the reader sees a
marker reading *nota* and is never shown a footnote number the page does not print. **Headnote
versus closing note is the distinction that makes this honest**; do not generalise it into
anchoring unanchored matter wherever it seems to fit.

⬜ **This is the first of its class in the Sentences; expect more** (Vol V's *Additamentum* is the
same shape, e.g. Breviloquium p. 222 n. 2, which was numbered and so had somewhere to go). Apply
the same treatment rather than deciding per chunk, and record on each one that the anchor is the
edition's silence, not its ink.

**Gutters measured per leaf** (`gutter-profile.py` over the body rows, then the direct band):
**p. 3 = 1538** (band 1495–1582) · **p. 4 = 1804** (band 1765–1843) · **p. 5 = 1544** (band
1501–1587) · **p. 6 = 1800** (band 1759–1842). ⚠ **All four are far from CLAUDE.md's Vol II default
of 1660**, and they alternate with the leaf: rectos ~1538–1544, versos ~1800–1804. **That is a
description of these four leaves, not a parity rule to predict from** — the Vol V parity model was
retired for exactly this reason. Profile every leaf. ⚠ Vol II has **no printed centre rule** to
anchor the band (peak ink 6–22 against Vol V's 170–700), so the ink-island check that validates a
Vol V measurement is unavailable here; the band edges are the whole signal.

**Register — carried, not invented.**
- ***diiudicare* → "to adjudge", *diiudicandum* → "for adjudging"** — the Itinerarium c2 freeze,
  which exists precisely so that *iudicare / iudicium* keep "judge / judgement". Both families are
  live in this proemium (*ad diiudicandum* … *nullus recte iudicat* … *Recte iudicasti*), which is
  the case that freeze was made for.
- ***rectus* → "right", *rectitudo* → "rectitude", *rector* → "ruler", *rex* → "king".** ⚠ **The
  chain *rectus / rector / rex* is a Latin play that English cannot carry** — Bonaventure builds the
  whole third member of his triad on it (*non solum rectus, sed etiam rector et rex*). The Douay's
  "right" governs the lemma and everything expounding it, and the loss is recorded here rather than
  papered over with a coinage.
- *conditio* → **"making"** (not "condition"): the word answers to *Deus fecit hominem rectum* and is
  paired throughout with *deviatio* → "deviation". *obliquatio* → "crookedness", keeping the
  antithesis to "right". *aequari* → "to be made equal"; *adaequatio rei et intellectus* → "the
  adequation of the thing and the intellect", the corpus's settled form.
- *curiositas / cupiditas / instabilitas* → "curiosity / cupidity / instability" — the three-member
  fall that the proemium's last paragraph names, kept to one English word each.
- Scripture on the Douay base adjusted to Quaracchi's actual Latin throughout, as elsewhere in the
  corpus; where Quaracchi's own note records the Vulgate's divergent wording, the note carries it and
  the body prints what Bonaventure quotes.

**Marginalia** (trimmed from the body, transcribed here in body order).
p. 3: *Duo in hoc verbo clauduntur.*
p. 4: *Recta hominis conditio.* · *Rectitudo implicat tria.* · *Intelligentia debet aequari veritati.*
· *Voluntas debet conformari bonitati.* · *Virtus debet continuari potestati.*
p. 5: *Ex rectitudine ad Deum sequitur triplex rectitudo ad creata.* · *Ad diiudicandum omnia.* ·
*Ad utendum omnibus.* · *Ad gubernandum omnia.* · *Utraque rectitudo simul tangitur.* · *Misera
deviatio dupliciter.* · *Modus labendi.* · *Status, in quem cecidit.* · *Intelligentia ignara
effecta.* · *Voluntas egena effecta.*
p. 6: *Virtus infirma effecta.*

**★ THE EDITORS EXPLAIN THIS CHUNK'S OWN BOUNDARY.** p. 6 n. 6 records that the codices run straight
on here into the *divisio textus,* and that Quaracchi, following the Vatican edition, **interjected
the Master's text** at this point — which is precisely why `bon-sent-II-littera` exists as a separate
unit on p. 7. The chunk boundary is the edition's, and the edition says so in its own apparatus.

**⛔ THE THREE GUARD-RAIL AUDITS CANNOT SEE THIS CHUNK, AND THEY WILL REPORT CLEAN ANYWAY** — they
select on the filename regex `bon-sent-II-d(\d+)-`, and a proemium never matches. Do not record it as
audits-clean. What was actually run: marker pairing (Latin 36 / English 36 / defs 36,
order-identical), `build-content.mjs`, `build-citations.py`, `polish-style-scan.py`, and eyes-on
450 dpi column bands for all four leaves, body and footer registers.

**`[?]` flags: none.**


site: bonaventure

collection: Book II: On the Creation of Things

title: Textus Magistri

title_alt: LIBER SECUNDUS SENTENTIARUM. De rerum creatione et formatione corporalium et spiritualium et aliis pluribus eo pertinentibus

title_alt: Book Two of the Sentences — on the creation and formation of things corporeal and spiritual, and on many other matters pertaining thereto

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 7 -->

### LIBER SECUNDUS SENTENTIARUM.
#### DE RERUM CREATIONE ET FORMATIONE CORPORALIUM ET SPIRITUALIUM
#### ET ALIIS PLURIBUS EO PERTINENTIBUS.

Quae ad mysterium divinae Unitatis atque Trinitatis, licet ex parte, cognoscendum pertinere noscuntur, quantum valuimus, diligenter exsecuti sumus; nunc ad considerationem creaturarum transeamus.

---

english:
### BOOK TWO OF THE SENTENCES.
#### ON THE CREATION AND FORMATION OF THINGS CORPOREAL AND SPIRITUAL
#### AND ON MANY OTHER MATTERS PERTAINING THERETO.

Those things which are known to pertain to the knowing of the mystery of the divine Unity and Trinity, though in part, we have diligently carried through, so far as we were able; now let us pass over to the consideration of creatures.

---

translators_notes:
**Provenance.** Printed p. 7 (PDF 29), raw `bonaventure_vol2_raw.txt` L~1094–1098. The whole unit is
**full-measure display matter plus one sentence**, so it was read off a full-width 450 dpi band at
1.6–1.7× rather than through `colcrop`; the OCR served only as a cross-check.

**What this chunk is.** Lombard's own opening of Book II: the book title, its two-line subtitle, and
the single transition sentence that hands the reader from the Trinity of Book I to the creatures of
Book II. It sits between `bon-sent-II-proem` (which closes on p. 6) and `bon-sent-II-capitula` (which
opens with `INCIPIUNT CAPITULA SECUNDI LIBRI.` further down p. 7).

**★ THE EDITORS SAY WHY THIS UNIT IS HERE AT ALL.** `bon-sent-II-proem`'s p. 6 n. 6 records that the
codices run straight on from the proemium into the *divisio textus,* and that Quaracchi, following
the Vatican edition, **interjected the Master's text** at this point. So this chunk's existence, and
its boundaries, are the edition's own decision, stated in the edition's own apparatus — not an
inference of ours.

**★★ NO APPARATUS, AND THAT WAS VERIFIED RATHER THAN ASSUMED.** p. 7's footer register carries
exactly **two** entries, and **both belong to the capitula table**: n. 1 (*Codd. D F et ed. 1 hic
inserunt* ad ipsos vel, *quae lectio est satis conformis ipsi capitulo*) and n. 2 (*Pro* Quod *non
pauci codd.* Qui, *edd. 1, 3, 4, 5, 9* An possunt). Each answers to an entry in the chapter list; the
title, the subtitle and the transition sentence carry **no anchor of any kind**, read at
magnification on the band. The chunk therefore declares `has_apparatus: false`. **This is the
Sentences' first zero-apparatus chunk**; Vol V's `bon-itin-scholion` is the precedent, and the
tooling was checked against it there — a zero entry count is not a failed read.
★ Note the contrast with **Book III**, whose littera on its p. 3 *did* own two entries. **The shape
does not port between books; read the anchors.**

**★ AND THE SAME READING SETTLES THE NEXT CHUNK.** Because those two notes sit **on the chapter list
itself** and record its transmission, the frozen test (*a capitula table is transmitted text when it
carries apparatus ON the table*) is **already satisfied for `bon-sent-II-capitula`** — it is chunked
and translated, exactly as Book III's was. Do not re-decide it.

**Gutter: not applicable.** This unit is full-measure; the two-column measure on p. 7 belongs to the
capitula table below it. ⚠ p. 7 is a **stacked-region leaf** — display matter, then a two-column
table, then the register — and the whole-body profile confirms it: `gutter-profile.py 7 0.10 0.80`
returns a 117 px "band" with a 110 px ink island, which is the window straddling regions, and
`colcrop vol2 7 auto` returns a **606 px** run.

**★★★ AND THE WINDOW CONSENSUS OVER THE TABLE'S OWN ROWS IS WRONG — IT AGREES WITH ITSELF PERFECTLY
AND SITS INSIDE THE RIGHT COLUMN.** `gutter-profile.py 7 0.38 0.86` returns **1715 with a spread of
0 px across every window** — the shape the frozen method treats as the tell that an answer is real.
It is not: cropping at 1715 truncates the left column. The **direct per-column ink profile over the
table rows** shows text ending at ~1460, a blank band, a short ink spike at **1560–1580** (the
printed divider rule between the two columns), another blank, and the right column beginning at
~1640. **The true split is ~1560**, verified by cropping and looking. That is what
`bon-sent-II-capitula` must use, and it is **155 px from the value fifteen agreeing windows gave.**
⚠ **Why the windows fail here and not on a body leaf:** a chapter list is *ragged* — most entries are
short, so the left column's own white space forms wide low-ink runs that the measurement mistakes for
the gutter. **On a table leaf, take the divider rule from the direct profile and confirm by eye; a
tight window spread proves nothing.** Vol II's body leaves have no printed rule at all, but its
capitula tables do — on a table, the rule *is* the gutter.

**⛔ THE THREE GUARD-RAIL AUDITS CANNOT SEE THIS CHUNK** (they select on `bon-sent-II-d(\d+)-`) and
will print CLEAN on 0 chunks audited. Verified instead by: eyes-on 450 dpi bands for the display
matter and the footer register, `build-content.mjs`, `build-citations.py`, `polish-style-scan.py`.

**`[?]` flags: none.**

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: Capitula

title_alt:
INCIPIUNT CAPITULA SECUNDI LIBRI
The chapter list of the second book

source_text:
<!-- page 7 -->

# INCIPIUNT CAPITULA SECUNDI LIBRI.

### Distinctio I.

**Cap. I.** Quod unum est principium rerum, non plura.

**II.** Quid sit creare, quid facere.

**III.** Secundum quam rationem dicuntur de Deo huiusmodi verba: agere, facere.

**IV.** Quare rationalis creatura facta sit, id est homo vel Angelus.

**V.** Quomodo dicitur homo factus propter reparationem angelici casus.

**VI.** Quare homo ita sit institutus, ut unita sit anima corpori.

### Distinctio II.

**Cap. I.** De Angelis, quando facti sunt.

**II.** Quod nihil factum est ante caelum et terram.

**III.** Quod simul cum tempore et cum mundo coepit spiritualis creatura et corporalis.

**IV.** Ubi Angeli mox creati fuerint.

**V.** Quod simul creata est visibilium materia et invisibilium natura et utraque informis.

**VI.** Quomodo dixerit lucifer: Ascendam in caelum.

### Distinctio III.

**Cap. I.** Quales facti fuerint Angeli.

**II.** An omnes Angeli fuerint aequales in essentia, sapientia, libertate arbitrii.

**III.** Quae communia et aequalia habuerunt Angeli.

**IV.** An boni vel mali creati sint, et an aliqua mora fuerit inter creationem et lapsum.

**V.** De triplici sapientia Angelorum ante casum vel confirmationem.

**VI.** An aliquam habuerint Dei dilectionem vel sui ante casum.

### Distinctio IV.

**Cap. I.** An perfecti et beati creati sint, an miseri et imperfecti.

### Distinctio V.

**Cap. I.** De confirmatione et conversione stantium, et aversione et lapsu cadentium.

**II.** De libero arbitrio breviter tangitur.

**III.** An aliquid datum fuerit stantibus, quo converterentur.

**IV.** Qua gratia indigebant Angeli, et qua non.

**V.** An lapsis sit imputanda aversio.

**VI.** Utrum beatitudinem, quam acceperunt in confirmatione stantes, meruerunt per aliquam tunc appositam gratiam.

### Distinctio VI.

**Cap. I.** Quod de maioribus et minoribus quidam ceciderunt, inter quos unus fuit celsior, scilicet Lucifer.

**II.** Unde et quo deiecti sunt.

**III.** Quare non est eis concessum habitare in caelo vel in terra.

**IV.** De praelationibus daemonum.

**V.** An omnes daemones sint in hoc aëre caliginoso, vel aliqui in inferno.

**VI.** De potestate Luciferi.

**VII.** An daemones, semel victi a Sanctis, ultra accedant[^p7-1] ad alios.

### Distinctio VII.

**Cap. I.** Utrum boni Angeli possint peccare, vel mali recte vivere.

**II.** Quod, cum utrique habeant liberum arbitrium, non tamen ad utrumque flecti possunt.

**III.** Quod boni post confirmationem liberius habent arbitrium quam ante.

**IV.** Quod[^p7-2] non possunt ex natura peccare, sicut ante.

**V.** Quibus modis mali angeli noscant veritatem temporalium rerum.

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**VI.** Quod magicae artes virtute et scientia diaboli valent, quae est eis a Deo.

**VII.** Quod malis angelis non servit ad nutum materia visibilium rerum.

**VIII.** Quod non sunt creatores, licet per eos magi ranas et alia fecerint; sicut nec boni, etsi per eorum ministerium fiant creaturae.

**IX.** Quod solus Deus sic operatur creationem rerum, sicut iustificationem[^p8-1] mentis.

**X.** Quod angeli mali multa possunt per naturae vigorem, quae non possunt propter Dei prohibitionem.

### Distinctio VIII.

**Cap. I.** Utrum omnes Angeli corporei sint.

**II.** De formis, quibus apparuit Deus, et de illis, in quibus Angeli apparent.

**III.** Quod Deus in specie, qua Deus est, nunquam apparuit mortalibus.

**IV.** Quomodo dicuntur daemones intrare in homines.

### Distinctio IX.

**Cap. I.** De ordinum distinctione.

**II.** Quid appelletur ordo, et quae sit ratio nominis cuiusque.

**III.** Quod nomina illa sumta sunt a donis gratiae, non propter se, sed propter nos eis data.

**IV.** Utrum hi ordines ab initio creationis distincti fuerint.

**V.** Utrum omnes Angeli eiusdem ordinis sint aequales.

**VI.** Quomodo dicat Scriptura, decimum ordinem compleri[^p8-2] de hominibus.

**VII.** Utrum homines assumantur iuxta numerum stantium vel lapsorum spirituum.

### Distinctio X.

**Cap. I.** An omnes caelestes spiritus mittantur.

**II.** An Michael, Gabriel, Raphael sint nomina ordinum, vel spirituum.

### Distinctio XI.

**Cap. I.** Quod singulae animae habent Angelum bonum ad custodiam, malum ad exercitium.

**II.** Utrum Angeli proficiant in merito et praemio usque ad iudicium.

### Distinctio XII.

**Cap. I.** De distinctione operum sex dierum.

**II.** Quod alii senserunt omnia simul facta in materia et forma, alii per intervalla temporum.

**III.** Quomodo per intervalla temporum res corporales conditae sunt.

**IV.** Quo sensu tenebrae dicantur esse aliquid, et quo dicantur non esse aliquid.

**V.** Quare illa materia confusa sit dicta informis, et ubi ad esse prodiit, et quantumcumque in altum ascenderit[^p8-3].

### Distinctio XIII.

**Cap. I.** De primo distinctionis opere.

**II.** De luce facta primo die, si spiritualis, an corporalis fuerit.

**III.** Ubi facta fuerit.

**IV.** Quibus modis accipitur dies.

**V.** De naturali ordine computationis dierum, et de illo qui pro mysterio introductus est.

**VI.** De intelligentia horum verborum: Dixit Deus.

**VII.** Ex quo sensu Pater dicitur operari in Filio, vel per Filium, vel in Spiritu sancto.

### Distinctio XIV.

**Cap. I.** De opere secundae diei, qua factum est firmamentum.

**II.** Quod caelum tunc factum debet intelligi.

**III.** De qua materia factum sit.

**IV.** Quomodo aquae possint esse super caelum, et quales sint.

**V.** De figura firmamenti.

**VI.** Quare tacuit Scriptura de benedictione operis huius diei.

**VII.** De opere tertii diei, quando aquae congregatae sunt in unum[^p8-4].

**VIII.** Quomodo omnes aquae congregatae sunt in unum locum, cum multa sint maria et flumina.

**IX.** De opere quartae diei, qua facta sunt luminaria[^p8-5].

**X.** Quomodo accipiendum sit illud: Sint in signa et tempora.

### Distinctio XV.

**Cap. I.** De opere quinti diei, quo facta sunt natatilia et volatilia.

**II.** De opere sexti diei, quo creata sunt animalia et reptilia terrae.

**III.** De venenosis et noxiis animalibus.

**IV.** Utrum minima animalia tunc creata fuerint.

**V.** Quare post omnia factus est homo.

**VI.** De sententia illorum qui simul omnia facta esse contendunt.

**VII.** Quomodo intelligenda sit requies Dei[^p8-6].

**VIII.** Quomodo accipiendum sit, quod dicitur Deus complesse opus suum septimo die, cum tunc quieverit.

**IX.** Quomodo omnia a Deo facta dicantur valde bona.

**X.** De sanctificatione septimi diei.

### Distinctio XVI.

**Cap. I.** De hominis creatione.

**II.** Qualis factus sit homo.

**III.** De imagine et similitudine, ad quam factus est homo.

**IV.** Quare homo dicitur imago et ad imaginem, Filius non ad imaginem.

### Distinctio XVII.

**Cap. I.** De creatione animae, an de aliquo facta sit.

**II.** De insufflatione[^p8-7] et inspiratione Dei, quando facta fuerit anima, an in corpore, an extra.

**III.** In qua aetate factus fuit homo.

**IV.** Quare homo, extra paradisum creatus, in paradiso sit positus.

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**V.** Quibus modis paradisus accipiatur.

**VI.** De ligno vitae.

**VII.** De ligno scientiae boni et mali.

### Distinctio XVIII.

**Cap. I.** De formatione mulieris.

**II.** Quare de latere viri, et non de alia parte corporis formata sit.

**III.** Quare dormienti viro, et non vigilanti subtracta sit costa.

**IV.** Quod de costa in se multiplicata sine additamento extrinsecae rei facta fuerit.

**V.** De causis superioribus et inferioribus.

**VI.** De causis, quae in Deo simul sunt et in creaturis, et de his quae in Deo tantum sunt.

**VII.** De anima mulieris, quae non est ex anima viri, quia animae non sunt ex traduce.

### Distinctio XIX.

**Cap. I.** De statu hominis ante peccatum, qualis fuit secundum corpus, et qualis post peccatum.

**II.** Quomodo dicitur homo factus in animam viventem.

**III.** Corpus hominis ante peccatum mortale et immortale erat, post peccatum mortuum.

**IV.** Utrum immortalitas, quam tunc habuit, fuerit de conditione naturae, an ex gratiae beneficio.

**V.** Si posset homo semper vivere, utens aliis lignis et non ligno vitae, Deo non mandante, ut de illo ederet.

**VI.** De immortalitate corporis prima et secunda.

### Distinctio XX.

**Cap. I.** De modo procreationis filiorum, si non peccassent primi homines.

**II.** Quare in paradiso non coierunt.

**III.** De modo translationis in melius, si non peccassent.

**IV.** Utrum in perfectione staturae et usu membrorum procrearentur filii.

**V.** Utrum etiam in sensu parvuli nascerentur.

**VI.** De duobus bonis, altero hic dato, altero promisso.

### Distinctio XXI.

**Cap. I.** De invidia diaboli, qua ad tentandum accessit.

**II.** De forma, in qua venit.

**III.** De calliditate serpentis.

**IV.** Utrum elegerit serpentem, ut per eum tentaret diabolus.

**V.** De modo tentationis.

**VI.** De duplici tentationis specie.

**VII.** Quare peccatum hominis, et non angeli, remediabile sit.

**VIII.** Quod non soli viro praeceptum fuit datum.

### Distinctio XXII.

**Cap. I.** De origine illius peccati.

**II.** De mulieris elatione.

**III.** De viri elatione.

**IV.** Quis magis deliquerit, vir, an mulier.

**V.** De ignorantia excusabili et inexcusabili.

**VI.** An voluntas praecesserit illud peccatum.

### Distinctio XXIII.

**Cap. I.** Quare Deus permiserit hominem tentari, quem sciebat casurum.

**II.** Qualis secundum animam fuerit homo ante peccatum.

**III.** De triplici scientia hominis ante lapsum.

**IV.** Utrum homo praescius fuerit eorum quae sibi futura erant.

### Distinctio XXIV.

**Cap. I.** De gratia hominis et potentia ante casum.

**II.** De adiutorio homini in creatione dato, quo stare poterat.

**III.** De libero arbitrio.

**IV.** De sensualitate.

**V.** De ratione et partibus eius.

**VI.** De simili ordine peccandi in nobis et in primis parentibus.

**VII.** Quod in nobis est vir et mulier et serpens.

**VIII.** De spirituali coniugio viri et mulieris in nobis.

**IX.** Qualiter per illa tria in nobis consummetur tentatio.

**X.** Quando mulier sola manducat cibum vetitum.

**XI.** Quando etiam vir manducat.

**XII.** Quando sit veniale vel mortale peccatum.

**XIII.** Quibus modis accipitur sensualitas in Scriptura.

### Distinctio XXV.

**Cap. I.** Definitio liberi arbitrii secundum philosophos.

**II.** Qualiter in Deo accipitur liberum arbitrium.

**III.** Quod Angeli et Sancti habent liberum arbitrium.

**IV.** Quod liberius erit liberum arbitrium, quando peccare non poterit[^p9-1].

**V.** De differentia libertatis arbitrii secundum diversa tempora.

**VI.** De quatuor statibus liberi arbitrii.

**VII.** De corruptione liberi arbitrii per peccatum.

**VIII.** De tribus modis libertatis liberi arbitrii: a necessitate, a peccato, a miseria.

**IX.** De libertate, quae est ex gratia, et quae ex natura.

### Distinctio XXVI.

**Cap. I.** De gratia operante et cooperante.

**II.** Quid sit voluntas.

**III.** Quae sit gratia voluntatem bonam praeveniens.

**IV.** Quod bona voluntas, quae praevenitur gratia, quaedam Dei dona praevenit.

**V.** Quod cogitatio boni praecedit fidem.

**VI.** Quod intellectus et cogitationem boni et delectationem praevenit.

**VII.** An per liberum arbitrium operetur homo bonum sine gratia.

**VIII.** Utrum eadem gratia sit, quae dicitur operans et cooperans.

**IX.** Quomodo gratia meretur augeri.

**X.** De tribus generibus bonorum.

**XI.** In quibus bonis sit liberum arbitrium.

### Distinctio XXVII.

**Cap. I.** De virtute, quid sit, et quid actus eius.

**II.** De gratia, quae liberat voluntatem, si virtus est, vel non.

**III.** Quomodo ex gratia incipiant bona merita, et de qua gratia hic intelligatur.

**IV.** Quod bona voluntas gratia principaliter dicitur[^p9-2].

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**V.** Qua ratione dicitur fides mereri iustificationem.

**VI.** De muneribus virtutum, et de gratia, quae non est, sed facit meritum.

**VII.** Quod idem est usus virtutis et liberi arbitrii, sed virtutis principaliter.

**VIII.** Quidam putant, virtutes bonos usus esse liberi arbitrii, id est actus mentis.

### Distinctio XXVIII.

**Cap. I.** De haeresi Pelagiana.

**II.** Quod[^p10-1] Pelagiani dictis Augustini utuntur in testimonium sui erroris.

**III.** Quomodo Augustinus illa verba determinat in Retractationibus.

**IV.** De haeresi Ioviniani et Manichaei, quas collidit Hieronymus.

### Distinctio XXIX.

**Cap. I.** Utrum homo ante peccatum eguerit gratia operante et cooperante.

**II.** Si homo ante lapsum virtutes habuerit.

**III.** De eiectione hominis de paradiso.

**IV.** Quomodo intelligendum sit illud: Ne sumat de ligno vitae et vivat in aeternum.

**V.** De flammeo gladio ante paradisum posito.

**VI.** An ante peccatum homo comederit de ligno vitae.

### Distinctio XXX.

**Cap. I.** Quod per Adam peccatum et poena transit in posteros.

**II.** Utrum illud peccatum, quod transit, fuerit originale, vel actuale.

**III.** Quidam putant fuisse actuale.

**IV.** Quomodo assignant, illud intrasse in mundum.

**V.** Quod originale peccatum vere fuit, quod transit in posteros.

**VI.** Quid sit originale peccatum.

**VII.** Quod originale peccatum est culpa.

**VIII.** Quod originale peccatum dicitur fomes peccati, id est concupiscentia.

**IX.** Quid nomine concupiscentiae intelligitur, quae fomes est peccati.

**X.** Quod per Adam originale peccatum intravit in omnes, id est concupiscentia.

**XI.** An[^p10-2] sit peccatum originale, in quo omnes peccaverunt.

**XII.** Ex quo sensu dictum est, per inobedientiam unius multos constitui peccatores.

**XIII.** Quod peccatum originale in Adam fuit et in nobis est.

**XIV.** Quomodo omnes dicuntur in Adam fuisse, quando peccavit, et ex eo descendisse.

**XV.** Quod nihil extrinsecum convertatur in humanam substantiam, quae est ex Adam.

### Distinctio XXXI.

**Cap. I.** Quomodo peccatum originale a patribus transeat in filios.

**II.** An secundum animam, an secundum carnem.

**III.** Quod per carnem traducatur peccatum et quomodo, ostendit[^p10-3].

**IV.** Causam corruptionis carnis ostendit, ex qua peccatum fit in anima.

**V.** Quare dicitur peccatum esse in carne.

**VI.** Utrum causa originalis peccati, quae est in carne, sit culpa, vel poena.

**VII.** Quare dicitur originale peccatum.

### Distinctio XXXII.

**Cap. I.** Quomodo originale peccatum dimittitur in baptismo.

**II.** Utrum foeditas, quam ex libidine trahit, in baptismo diluatur.

**III.** Utrum illius concupiscentiae Deus sit auctor.

**IV.** Quare[^p10-4] illud peccatum imputetur animae.

**V.** Utrum illud peccatum sit necessarium, vel voluntarium.

**VI.** Quare Deus iungit animam corpori, sciens[^p10-5] inde maculari.

**VII.** An anima sit talis, qualis a Deo creatur.

**VIII.** An animae ex creatione sint in donis naturalibus aequales.

### Distinctio XXXIII.

**Cap. I.** An peccata omnium praecedentium patrum parvuli originaliter trahant, ut peccatum Adae.

**II.** Quomodo in illo uno peccato primo plura reperiuntur.

**III.** An peccatum Adae sit gravius ceteris.

**IV.** An illud peccatum sit primis parentibus dimissum.

**V.** Quomodo peccata parentum visitentur in filios et non visitentur.

### Distinctio XXXIV.

**Cap. I.** De peccato actuali.

**II.** Quae fuit origo et causa peccati prima.

**III.** Quae fuerit secundaria causa malorum.

**IV.** Quod non nisi in re bona sit causa malorum.

**V.** Quod in his fallit dialecticorum regula de contrariis.

### Distinctio XXXV.

**Cap. I.** Quid sit peccatum.

**II.** De peccato.

**III.** Utrum malus actus, in quantum peccatum est, sit corruptio vel privatio boni.

**IV.** Quomodo peccatum possit corrumpere bonum, cum nihil sit.

**V.** Qualiter homo se elongat a Deo.

**VI.** An poena sit privatio boni.

### Distinctio XXXVI.

**Cap. I.** Quaedam simul sunt peccatum et poena peccati, quaedam peccatum et causa peccati, alia vero peccatum et causa et poena peccati.

**II.** An peccatum sit causa peccati, in quantum est peccatum.

**III.** Quod non omne peccatum est poena peccati.

**IV.** Utrum peccata aliqua essentialiter sint poenae peccati.

**V.** Quod, cum peccatum etiam sit poena peccati, peccatum est ab homine, poena a Deo.

**VI.** De quibusdam quae indubitanter peccata sunt et poenae, et, in quantum eis[^p10-6] patimur, peccata non sunt.

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### Distinctio XXXVII.

**Cap. I.** Quod aliqui putant, malos actus nullo modo esse a Deo.

**II.** Ex quo sensu dictum sit: Deus non est auctor mali.

### Distinctio XXXVIII.

**Cap. I.** De voluntate et eius fine.

**II.** Quis[^p11-1] sit bonus finis, scilicet caritas.

**III.** Quod omnes bonae voluntates unum habent finem, et tamen quaedam diversos fines sortiuntur.

**IV.** De differentia voluntatis et intentionis et finis.

### Distinctio XXXIX.

**Cap. I.** Quare voluntas dicitur peccatum, cum sit de naturalibus, quorum nullum aliud peccatum est.

**II.** Quare actus voluntatis sit peccatum, si actus aliarum potentiarum non sunt peccata.

**III.** Ex quo sensu dicitur naturaliter omnis homo velle bonum.

### Distinctio XL.

**Cap. I.** An ex fine omnes actus pensari debeant, ut ex affectu vel fine omnes sint boni, vel mali[^p11-2].

### Distinctio XLI.

**Cap. I.** An omnis intentio vel actio infidelium sit mala.

**II.** Quibus modis dicatur bonum.

**III.** Quomodo intelligendum sit illud: Peccatum adeo est voluntarium[^p11-3], et illud: Nusquam nisi in voluntate peccatum est, et item: Non nisi voluntate peccatur.

**IV.** Quod mala voluntas est voluntarium peccatum.

### Distinctio XLII.

**Cap. I.** An voluntas et actio mala in eodem et circa idem sint unum peccatum, vel plura.

**II.** Si peccatum ab aliquo commissum in eo sit, usquequo[^p11-4] poeniteat.

**III.** Quibus modis accipitur reatus.

**IV.** De modis peccatorum.

**V.** Quod differant delictum et peccatum.

**VI.** De septem principalibus vitiis.

**VII.** De superbia.

**VIII.** Quomodo superbia dicatur radix omnium malorum et cupiditas, cum superbia non sit cupiditas.

### Distinctio XLIII.

**Cap. I.** De peccato in Spiritum sanctum.

### Distinctio XLIV.

**Cap. I.** De potentia peccandi, an sit homini vel diabolo a Deo.

**II.** An aliquando resistendum sit potestati.

**EXPLICIUNT CAPITULA SECUNDI LIBRI.**

---

english:
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# HERE BEGIN THE CHAPTERS OF THE SECOND BOOK.

### Distinction I.

**Chap. I.** That there is one principle of things, not many.

**II.** What it is to create, what to make.

**III.** According to what account such words as these are said of God: to act, to make.

**IV.** Why the rational creature was made, that is, man or Angel.

**V.** In what way man is said to have been made on account of the repair of the angelic fall.

**VI.** Why man was so established that the soul is united to a body.

### Distinction II.

**Chap. I.** Of the Angels, when they were made.

**II.** That nothing was made before heaven and earth.

**III.** That together with time and with the world the spiritual creature and the corporeal began.

**IV.** Where the Angels were created straightway.

**V.** That the matter of visible things and the nature of invisible things were created together, and both unformed.

**VI.** In what way Lucifer said: I will ascend into heaven.

### Distinction III.

**Chap. I.** Of what sort the Angels were made.

**II.** Whether all the Angels were equal in essence, in wisdom, in freedom of choice.

**III.** What things the Angels had in common and equally.

**IV.** Whether they were created good or evil, and whether there was any interval between their creation and their fall.

**V.** Of the threefold wisdom of the Angels before the fall or the confirmation.

**VI.** Whether they had any love of God or of themselves before the fall.

### Distinction IV.

**Chap. I.** Whether they were created perfect and blessed, or wretched and imperfect.

### Distinction V.

**Chap. I.** Of the confirmation and conversion of those who stood, and of the turning away and fall of those who fell.

**II.** Free choice is briefly touched on.

**III.** Whether anything was given to those who stood, whereby they were converted.

**IV.** Of what grace the Angels had need, and of what they had not.

**V.** Whether the turning away is to be imputed to those who fell.

**VI.** Whether those who stood merited, through some grace then added, the beatitude which they received in their confirmation.

### Distinction VI.

**Chap. I.** That of the greater and of the lesser certain ones fell, among whom one was more exalted, namely Lucifer.

**II.** Whence and whither they were cast down.

**III.** Why it was not granted them to dwell in heaven or on earth.

**IV.** Of the prelacies of the demons.

**V.** Whether all the demons are in this dark air, or some in hell.

**VI.** Of the power of Lucifer.

**VII.** Whether the demons, once conquered by the Saints, approach[^p7-1] others thereafter.

### Distinction VII.

**Chap. I.** Whether the good Angels can sin, or the evil live rightly.

**II.** That, although both have free choice, they cannot nevertheless be bent to either side.

**III.** That the good, after their confirmation, have freer choice than before.

**IV.** That[^p7-2] they cannot sin from their nature, as before.

**V.** In what ways the evil angels know the truth of temporal things.

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**VI.** That the magic arts avail by the power and knowledge of the devil, which is his from God.

**VII.** That the matter of visible things does not serve the evil angels at their nod.

**VIII.** That they are not creators, although through them the magicians made frogs and other things; just as neither are the good, even though creatures come to be through their ministry.

**IX.** That God alone works the creation of things in the way that he works the justification[^p8-1] of the mind.

**X.** That the evil angels can do many things by the vigour of their nature which they cannot do because of God's prohibition.

### Distinction VIII.

**Chap. I.** Whether all Angels are corporeal.

**II.** Of the forms in which God appeared, and of those in which the Angels appear.

**III.** That God in the species in which he is God never appeared to mortals.

**IV.** In what way the demons are said to enter into men.

### Distinction IX.

**Chap. I.** Of the distinction of the orders.

**II.** What is called an order, and what is the account of each name.

**III.** That those names are taken from the gifts of grace, given to them not for their own sake but for ours.

**IV.** Whether these orders were distinct from the beginning of creation.

**V.** Whether all the Angels of the same order are equal.

**VI.** In what way Scripture says that the tenth order is filled up[^p8-2] from men.

**VII.** Whether men are taken up according to the number of the spirits that stood or that fell.

### Distinction X.

**Chap. I.** Whether all the heavenly spirits are sent.

**II.** Whether Michael, Gabriel, Raphael are names of orders, or of spirits.

### Distinction XI.

**Chap. I.** That individual souls have a good Angel for their keeping, an evil one for their exercise.

**II.** Whether the Angels advance in merit and reward until the judgment.

### Distinction XII.

**Chap. I.** Of the distinction of the works of the six days.

**II.** That some held all things to have been made at once in matter and form, others through intervals of time.

**III.** In what way corporeal things were founded through intervals of time.

**IV.** In what sense darkness is said to be something, and in what sense it is said not to be something.

**V.** Why that confused matter was called unformed, and where it came forth into being, and how far it ascended on high[^p8-3].

### Distinction XIII.

**Chap. I.** Of the first work of distinction.

**II.** Of the light made on the first day, whether it was spiritual or corporeal.

**III.** Where it was made.

**IV.** In what ways "day" is taken.

**V.** Of the natural order of reckoning the days, and of that order which was introduced for a mystery.

**VI.** Of the understanding of these words: God said.

**VII.** In what sense the Father is said to work in the Son, or through the Son, or in the Holy Spirit.

### Distinction XIV.

**Chap. I.** Of the work of the second day, on which the firmament was made.

**II.** That the heaven then made ought to be understood.

**III.** Of what matter it was made.

**IV.** How the waters can be above the heaven, and of what kind they are.

**V.** Of the figure of the firmament.

**VI.** Why Scripture was silent about the blessing of this day's work.

**VII.** Of the work of the third day, when the waters were gathered into one[^p8-4].

**VIII.** How all the waters were gathered into one place, since there are many seas and rivers.

**IX.** Of the work of the fourth day, on which the lights were made[^p8-5].

**X.** How that is to be taken: Let them be for signs and for seasons.

### Distinction XV.

**Chap. I.** Of the work of the fifth day, on which the swimming and the flying things were made.

**II.** Of the work of the sixth day, on which the animals and the creeping things of the earth were created.

**III.** Of venomous and noxious animals.

**IV.** Whether the least animals were then created.

**V.** Why man was made after all things.

**VI.** Of the opinion of those who contend that all things were made at once.

**VII.** How the rest of God is to be understood[^p8-6].

**VIII.** How it is to be taken that God is said to have completed his work on the seventh day, since he then rested.

**IX.** In what way all things made by God are called very good.

**X.** Of the sanctification of the seventh day.

### Distinction XVI.

**Chap. I.** Of the creation of man.

**II.** Of what sort man was made.

**III.** Of the image and likeness to which man was made.

**IV.** Why man is called an image and to the image, while the Son is not to the image.

### Distinction XVII.

**Chap. I.** Of the creation of the soul, whether it was made out of something.

**II.** Of the inbreathing[^p8-7] and inspiration of God, when the soul was made, whether in the body or outside it.

**III.** At what age man was made.

**IV.** Why man, created outside paradise, was placed in paradise.

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**V.** In what ways paradise is taken.

**VI.** Of the tree of life.

**VII.** Of the tree of the knowledge of good and evil.

### Distinction XVIII.

**Chap. I.** Of the formation of the woman.

**II.** Why she was formed from the side of the man, and not from another part of the body.

**III.** Why the rib was taken from the man sleeping, and not waking.

**IV.** That she was made from the rib multiplied in itself, without the addition of anything extrinsic.

**V.** Of higher and lower causes.

**VI.** Of the causes which are at once in God and in creatures, and of those which are in God alone.

**VII.** Of the soul of the woman, which is not from the soul of the man, because souls are not by propagation.

### Distinction XIX.

**Chap. I.** Of the state of man before sin, of what sort he was as to the body, and of what sort after sin.

**II.** In what way man is said to have been made into a living soul.

**III.** The body of man before sin was mortal and immortal; after sin, dead.

**IV.** Whether the immortality which he then had was of the condition of nature, or from the benefit of grace.

**V.** Whether man could always live, using the other trees and not the tree of life, God not commanding that he should eat of it.

**VI.** Of the first and the second immortality of the body.

### Distinction XX.

**Chap. I.** Of the manner of procreating children, if the first men had not sinned.

**II.** Why they did not come together in paradise.

**III.** Of the manner of their translation to a better state, if they had not sinned.

**IV.** Whether children would be procreated in perfection of stature and use of limbs.

**V.** Whether they would be born as little ones even in sense.

**VI.** Of two goods, the one given here, the other promised.

### Distinction XXI.

**Chap. I.** Of the envy of the devil, by which he came to tempt.

**II.** Of the form in which he came.

**III.** Of the cunning of the serpent.

**IV.** Whether the devil chose the serpent, that he might tempt through it.

**V.** Of the manner of the temptation.

**VI.** Of the twofold kind of temptation.

**VII.** Why the sin of man, and not of the angel, is remediable.

**VIII.** That the precept was not given to the man alone.

### Distinction XXII.

**Chap. I.** Of the origin of that sin.

**II.** Of the woman's elation.

**III.** Of the man's elation.

**IV.** Which sinned the more, the man or the woman.

**V.** Of excusable and inexcusable ignorance.

**VI.** Whether the will preceded that sin.

### Distinction XXIII.

**Chap. I.** Why God permitted man to be tempted, whom he knew would fall.

**II.** Of what sort man was as to the soul before sin.

**III.** Of the threefold knowledge of man before the fall.

**IV.** Whether man had foreknowledge of the things that were to come upon him.

### Distinction XXIV.

**Chap. I.** Of the grace and the power of man before the fall.

**II.** Of the help given to man at his creation, whereby he could stand.

**III.** Of free choice.

**IV.** Of sensuality.

**V.** Of reason and its parts.

**VI.** Of the like order of sinning in us and in our first parents.

**VII.** That in us there is man and woman and serpent.

**VIII.** Of the spiritual marriage of man and woman in us.

**IX.** In what way the temptation is consummated in us through those three.

**X.** When the woman alone eats the forbidden food.

**XI.** When the man also eats.

**XII.** When a sin is venial or mortal.

**XIII.** In what ways sensuality is taken in Scripture.

### Distinction XXV.

**Chap. I.** The definition of free choice according to the philosophers.

**II.** In what way free choice is taken in God.

**III.** That the Angels and the Saints have free choice.

**IV.** That free choice will be freer when it shall not be able to sin[^p9-1].

**V.** Of the difference of the freedom of choice according to the different times.

**VI.** Of the four states of free choice.

**VII.** Of the corruption of free choice through sin.

**VIII.** Of the three modes of the freedom of free choice: from necessity, from sin, from misery.

**IX.** Of the freedom which is from grace, and that which is from nature.

### Distinction XXVI.

**Chap. I.** Of operating and cooperating grace.

**II.** What the will is.

**III.** What is the grace that goes before a good will.

**IV.** That a good will, which is prevented by grace, goes before certain gifts of God.

**V.** That the thought of the good precedes faith.

**VI.** That the understanding goes before both the thought of the good and the delight in it.

**VII.** Whether through free choice man works good without grace.

**VIII.** Whether the grace which is called operating and cooperating is the same.

**IX.** In what way grace merits to be increased.

**X.** Of the three kinds of goods.

**XI.** In which goods free choice lies.

### Distinction XXVII.

**Chap. I.** Of virtue, what it is, and what its act is.

**II.** Of the grace which frees the will, whether it is a virtue or not.

**III.** In what way good merits begin from grace, and of what grace this is here to be understood.

**IV.** That a good will is principally called grace[^p9-2].

<!-- page 10 -->

**V.** By what account faith is said to merit justification.

**VI.** Of the gifts of the virtues, and of the grace which is not the merit, but makes it.

**VII.** That the use of virtue and of free choice is the same, but principally of virtue.

**VIII.** Some think that the virtues are the good uses of free choice, that is, acts of the mind.

### Distinction XXVIII.

**Chap. I.** Of the Pelagian heresy.

**II.** That[^p10-1] the Pelagians use the sayings of Augustine in witness of their error.

**III.** In what way Augustine determines those words in the Retractations.

**IV.** Of the heresy of Jovinian and of Manichaeus, which Jerome dashed together.

### Distinction XXIX.

**Chap. I.** Whether man before sin had need of operating and cooperating grace.

**II.** Whether man had the virtues before the fall.

**III.** Of the casting of man out of paradise.

**IV.** How that is to be understood: Lest he take of the tree of life and live for ever.

**V.** Of the flaming sword set before paradise.

**VI.** Whether before sin man ate of the tree of life.

### Distinction XXX.

**Chap. I.** That through Adam sin and punishment pass over into his posterity.

**II.** Whether that sin which passes over was original or actual.

**III.** Some think it was actual.

**IV.** In what way they explain that it entered into the world.

**V.** That it was truly original sin which passed over into his posterity.

**VI.** What original sin is.

**VII.** That original sin is a fault.

**VIII.** That original sin is called the tinder of sin, that is, concupiscence.

**IX.** What is understood by the name of the concupiscence which is the tinder of sin.

**X.** That through Adam original sin entered into all, that is, concupiscence.

**XI.** Whether[^p10-2] it is original sin, in which all have sinned.

**XII.** In what sense it was said that by the disobedience of one many were made sinners.

**XIII.** That original sin was in Adam and is in us.

**XIV.** In what way all are said to have been in Adam when he sinned, and to have descended from him.

**XV.** That nothing extrinsic is converted into the human substance which is from Adam.

### Distinction XXXI.

**Chap. I.** In what way original sin passes over from parents into their children.

**II.** Whether as to the soul, or as to the flesh.

**III.** That sin is transmitted through the flesh, and in what way, he shows[^p10-3].

**IV.** He shows the cause of the corruption of the flesh, from which sin comes to be in the soul.

**V.** Why sin is said to be in the flesh.

**VI.** Whether the cause of original sin, which is in the flesh, is fault or punishment.

**VII.** Why it is called original sin.

### Distinction XXXII.

**Chap. I.** In what way original sin is remitted in baptism.

**II.** Whether the foulness which it draws from lust is washed away in baptism.

**III.** Whether God is the author of that concupiscence.

**IV.** Why[^p10-4] that sin is imputed to the soul.

**V.** Whether that sin is necessary or voluntary.

**VI.** Why God joins the soul to the body, knowing[^p10-5] that it will be stained thereby.

**VII.** Whether the soul is such as it is created by God.

**VIII.** Whether souls from their creation are equal in natural gifts.

### Distinction XXXIII.

**Chap. I.** Whether little ones draw originally the sins of all their preceding forefathers, as they do the sin of Adam.

**II.** In what way in that one first sin several are found.

**III.** Whether the sin of Adam is graver than the rest.

**IV.** Whether that sin was remitted to our first parents.

**V.** In what way the sins of parents are visited upon their children and are not visited.

### Distinction XXXIV.

**Chap. I.** Of actual sin.

**II.** What was the first origin and cause of sin.

**III.** What was the secondary cause of evils.

**IV.** That the cause of evils is only in a good thing.

**V.** That in these matters the dialecticians' rule about contraries fails.

### Distinction XXXV.

**Chap. I.** What sin is.

**II.** Of sin.

**III.** Whether an evil act, in so far as it is a sin, is a corruption or a privation of good.

**IV.** In what way sin can corrupt good, since it is nothing.

**V.** In what manner man removes himself far from God.

**VI.** Whether punishment is a privation of good.

### Distinction XXXVI.

**Chap. I.** Certain things are at once sin and the punishment of sin, certain are sin and the cause of sin, others are sin and both cause and punishment of sin.

**II.** Whether sin is the cause of sin, in so far as it is sin.

**III.** That not every sin is the punishment of sin.

**IV.** Whether some sins are essentially punishments of sin.

**V.** That, since sin is also the punishment of sin, the sin is from man, the punishment from God.

**VI.** Of certain things which are undoubtedly sins and punishments, and, in so far as we suffer them[^p10-6], are not sins.

<!-- page 11 -->

### Distinction XXXVII.

**Chap. I.** That some think evil acts are in no way from God.

**II.** In what sense it was said: God is not the author of evil.

### Distinction XXXVIII.

**Chap. I.** Of the will and its end.

**II.** What[^p11-1] is the good end, namely charity.

**III.** That all good wills have one end, and yet certain of them obtain diverse ends.

**IV.** Of the difference between will and intention and end.

### Distinction XXXIX.

**Chap. I.** Why the will is called sin, since it is among natural things, none of which is anything else than sin.

**II.** Why the act of the will is a sin, if the acts of the other powers are not sins.

**III.** In what sense it is said that naturally every man wills the good.

### Distinction XL.

**Chap. I.** Whether all acts ought to be weighed from their end, so that from the affection or the end all are good or evil[^p11-2].

### Distinction XLI.

**Chap. I.** Whether every intention or action of unbelievers is evil.

**II.** In what ways the good is spoken of.

**III.** How that is to be understood: Sin is so far voluntary[^p11-3], and that: Nowhere is there sin save in the will, and likewise: One sins only by the will.

**IV.** That an evil will is voluntary sin.

### Distinction XLII.

**Chap. I.** Whether an evil will and an evil action, in the same man and about the same thing, are one sin, or several.

**II.** Whether a sin committed by anyone remains in him until[^p11-4] he repents.

**III.** In what ways guilt is taken.

**IV.** Of the modes of sins.

**V.** That an offence and a sin differ.

**VI.** Of the seven principal vices.

**VII.** Of pride.

**VIII.** In what way pride is called the root of all evils, and cupidity too, since pride is not cupidity.

### Distinction XLIII.

**Chap. I.** Of the sin against the Holy Spirit.

### Distinction XLIV.

**Chap. I.** Of the power of sinning, whether it is from God to man or to the devil.

**II.** Whether one must sometimes resist authority.

**HERE END THE CHAPTERS OF THE SECOND BOOK.**

---

la: Codd. D F et ed. 1 hic inserunt *ad ipsos vel,* quae lectio est satis conformis ipsi capitulo.

en: Codices D F and ed. 1 here insert *ad ipsos vel,* a reading which is sufficiently in keeping with the chapter itself.

la: Pro *Quod* non pauci codd. *Qui,* edd. 1, 3, 4, 5, 9 *An possunt.*

en: For *Quod* not a few codices have *Qui;* edd. 1, 3, 4, 5, 9 have *An possunt.*

la: Plures codd. *iustificationes.*

en: Several codices have *iustificationes.*

la: Post *compleri* edd. 1, 3, 4, 5, 9 adiiciunt *debere;* et in seq. c. post *lapsorum* cum codd. A F I L O addidimus *spirituum.*

en: After *compleri* edd. 1, 3, 4, 5, 9 add *debere;* and in the following chapter, after *lapsorum,* we have added *spirituum* with codices A F I L O.

la: Cod. H *conscenderit,* codd. A B D *procedit,* codd. C E M O *processerit.*

en: Codex H has *conscenderit,* codices A B D *procedit,* codices C E M O *processerit.*

la: Post *unum* codd. D E et edd. 3, 4, 5, 9 adiungunt *locum, cum multa sint maria et flumina.*

en: After *unum* codices D E and edd. 3, 4, 5, 9 add *locum, cum multa sint maria et flumina.*

la: Inter hoc et sequens cap. codd. F I K L N nec non ed. 1 exhibent aliud cap.: *Quare facta sint luminaria.* — Magister verbum *dies* modo enuntiat in genere masculino, modo in feminino.

en: Between this and the following chapter, codices F I K L N and also ed. 1 give another chapter: *Quare facta sint luminaria.* — The Master states the word *dies* now in the masculine gender, now in the feminine.

la: Cod. K *Domini;* alii codd. cum edd. *diei,* cui voci codd. I L adiungunt *septimi.*

en: Codex K has *Domini;* the other codices with the editions have *diei,* to which word codices I L add *septimi.*

la: Codd. D F H *sufflatione,* ed. 1 *inflatione.*

en: Codices D F H have *sufflatione,* ed. 1 *inflatione.*

la: Codd. I L *potest,* codd. C D E K et edd. *poterunt.*

en: Codices I L have *potest,* codices C D E K and the editions *poterunt.*

la: Nonnulli codd. *est.*

en: Some codices have *est.*

la: Aliqui codd. nec non edd. *Quomodo.*

en: Some codices and also the editions have *Quomodo.*

la: Cod. K *quid.*

en: Codex K has *quid.*

la: Cod. K *ostenditur.* Hic et in sequenti cap. verbum *ostendit* a librariis appositum videtur.

en: Codex K has *ostenditur.* Here and in the following chapter the word *ostendit* seems to have been added by the scribes.

la: Codd. A B C D *Utrum.*

en: Codices A B C D have *Utrum.*

la: Post *sciens* codd. F H et edd. 3, 5, 9 interserunt *eam.*

en: After *sciens* codices F H and edd. 3, 5, 9 insert *eam.*

la: Codd. A B D E nec non edd., except. 1, *eas.*

en: Codices A B D E and also the editions, except ed. 1, have *eas.*

la: Aliqui codd. cum edd., except. 1, *Quid.*

en: Some codices with the editions, except ed. 1, have *Quid.*

la: Hoc unicum huius dist. cap. codd. A C et edd. dividunt in duo, novum cap. incipientes cum verbis *ut ex affectu* etc.; sed pro *ut ex affectu* cod. A exhibet *Et ex affectu,* cod. C *qui ex affectu,* ed. 1 *Et ex quo affectu,* aliae edd. *Ex quo affectu.*

en: This single chapter of this distinction codices A C and the editions divide into two, beginning a new chapter with the words *ut ex affectu* etc.; but for *ut ex affectu* codex A gives *Et ex affectu,* codex C *qui ex affectu,* ed. 1 *Et ex quo affectu,* the other editions *Ex quo affectu.*

la: Supplendo sententiam cod. A hic adiungit primas litteras verborum *ut nullo modo sit* (peccatum), *si non sit voluntarium.* Hoc cap. ab omnibus codd., except. D, nec non ab omnibus edd. minus congrue dividitur in tria.

en: To complete the sentence, codex A here adds the first letters of the words *ut nullo modo sit* (peccatum), *si non sit voluntarium.* This chapter is divided into three, less fittingly, by all the codices except D, and also by all the editions.

la: Codd. C T cum ed. 1 *quousque.*

en: Codices C T with ed. 1 have *quousque.* ---

translators_notes:
**Provenance.** Printed pp. 7–11 (PDF 29–33, offset `pdf = printed + 22`), raw
`bonaventure_vol2_raw.txt` L~1099–1416. The OCR of a two-column table is column-interleaved line by
line and moderately garbled; it served only as a cross-check, and **every one of the 265 chapter
titles was read off the 450 dpi column bands**, column by column, nine columns in all.

**★★★ THE SPAN IS pp. 7–11, AND EVERY EARLIER NOTE IN THIS REPO SAID pp. 7–10.** Distinctions
XXXVII–XLIV print on **p. 11**, where the table closes with **`EXPLICIUNT CAPITULA SECUNDI LIBRI.`**
set full measure part-way down the leaf; only then come the rule and `DISTINCTIO I. / PARS I.`
⚠ **p. 11's running head already reads `DISTINCTIO I.` while the page is still the chapter list** —
the asymmetric-running-head class, met four times in one session (Hexaemeron pp. 419, 424, 431, and
now here). The end was fixed **positively from the `EXPLICIUNT` line**, never from white space.
★ The scoping doc's "Book II gap = pp. 1–10" was derived by subtracting one from the first chunk's
`printed_pages` — **the very mistake that document exists to describe.** Corrected there.
⛔ **Book IV's "pp. 1–9" is unverified and must be checked the same way.**

**✅ WHY THIS TABLE IS CHUNKED AT ALL — the frozen test, not analogy.** A capitula table is
transmitted text when it carries apparatus **on the table**. p. 7's two notes do exactly that and
record the transmission of the list itself (*Codd. D F et ed. 1 hic inserunt* ad ipsos vel, *quae
lectio est satis conformis ipsi capitulo*), and eighteen more follow across pp. 8–11 — variant
chapter openings, a whole chapter present in five codices and absent from the rest (p. 8 n. 5), and
Quaracchi's own judgement that a chapter is *less fittingly* divided into three by every codex but
one (p. 11 n. 3). Book III's table passed the same test with 31 entries. **Do not re-decide it per
volume; look for apparatus on the table.**

**Per-page register (21 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 7 | nn. 1–2 | n. 1 L, n. 2 R | n. 1 R-col (d. VI), n. 2 R-col (d. VII) | left block holds a note anchored in the **right** column |
| 8 | nn. 1–7 | nn. 1–4 L, nn. 5–7 R | nn. 1–3 L, nn. 4–7 R | left block **overruns by one** |
| 9 | nn. 1–2 | n. 1 L, n. 2 R | **both anchors in the right column** | left block **overruns** |
| 10 | nn. 1–6 | nn. 1–3 L, nn. 4–6 R | nn. 1–3 L, nn. 4–6 R | they **coincide** |
| 11 | **nn. 1–4 only** | nn. 1–4 L (with n. 5 below), nn. 6–8 R | nn. 1–2 L, nn. 3–4 R | register **shared with the body** — see below |

**★★ p. 11's REGISTER IS SHARED WITH `bon-sent-II-d1-littera`, AND THAT CHUNK RENUMBERS FROM 1.**
nn. 1–4 are this table's (anchored in dd. XXXVIII, XL, XLI, XLII); **nn. 5 and following belong to
the body**, and the existing chunk carries the plate's n. 5 as its `[^1]`, n. 7 as its `[^3]`, n. 8
as its `[^4]`. That is the older Vol II labelling convention — chunk-local numbering — against the
page-qualified `[^pNNN-N]` labels the Hexaemeron settled on later. **Not a defect; recorded so the
seam is legible to anyone diffing the two chunks against one leaf.**

**★★★ THE GUTTER: A WINDOW CONSENSUS CAN BE PERFECTLY TIGHT AND PERFECTLY WRONG.** On p. 7,
`gutter-profile.py 7 0.38 0.86` returns **1715 with a spread of 0 px across every window** — the
exact shape the frozen method treats as proof that an answer is real. **It is inside the right
column**, and cropping there truncates the left. The direct per-column ink profile over the table
rows shows text ending ~1460, a blank band, a short ink spike at **1560–1580** (the printed divider
rule), another blank, and the right column resuming ~1640. **Adopted 1560, confirmed by cropping and
looking.** ⚠ **Why tables break the method: a chapter list is RAGGED.** Most entries are short, so
the left column's own white space forms wide low-ink runs that the measurement mistakes for the
gutter. **On a table leaf take the printed divider rule from the direct profile and confirm by eye.**
★ Note the asymmetry with the body leaves: **Vol II's body pages have no printed centre rule at all**
(peak ink 6–22), but its capitula tables do — **on a table, the rule *is* the gutter.**
Measured per leaf: **p. 7 = 1560 · p. 8 = 1800 · p. 9 = 1570 · p. 10 = 1795**; p. 11's table region
was read at full measure rather than cropped, the leaf being stacked (table, then display matter,
then the body's own two columns).

**★ d. IV HAS EXACTLY ONE CHAPTER, AND THAT IS NOT A DROPPED COLUMN.** p. 7's left column ends at
`DISTINCTIO IV. Cap. I. An perfecti et beati creati sint, an miseri et imperfecti.` and the right
column opens `DISTINCTIO V.` A reader checking column continuity would suspect a loss; the table is
right, and the body confirms it.

**Reading order.** The table runs **left column, then right column, on each leaf**, distinctions in
sequence across the two: p. 7 L = dd. I–IV · p. 7 R = dd. V–VII c. V · p. 8 L = d. VII c. VI –
d. XIII c. I · p. 8 R = d. XIII c. II – d. XVII c. IV · p. 9 L = d. XVII c. V – d. XXIII c. I ·
p. 9 R = d. XXIII c. II – d. XXVII c. IV · p. 10 L = d. XXVII c. V – d. XXXI c. III · p. 10 R =
d. XXXI c. IV – d. XXXVI c. VI · p. 11 = dd. XXXVII–XLIV and the `EXPLICIUNT`.

**Count.** **44 distinctions, 265 chapters**, both languages identical in structure; the chapter
numerals are Quaracchi's own and are preserved verbatim, including the two places where the printed
`Cap.` label restarts a distinction.

**Register.** The chapter titles are Lombard's, in the terse indicative-question style of a table of
contents, and are rendered literally rather than smoothed: *An…* → "Whether…", *Utrum…* →
"Whether…", *Quod…* → "That…", *Quomodo / Qualiter…* → "In what way…", *Quibus modis…* → "In what
ways…", *Quare…* → "Why…", *Quid sit…* → "What … is". Terms follow the corpus's settled forms —
*liberum arbitrium* → "free choice", *sensualitas* → "sensuality", *fomes peccati* → "the tinder of
sin", *ex traduce* → "by propagation", *reatus* → "guilt", *elatio* → "elation", *praelationes
daemonum* → "the prelacies of the demons". ⚠ *dies* is left as "day" throughout even though p. 8
n. 6 records that the Master varies its gender — an observation about the Latin that English cannot
carry, and it is the note's job, not the translation's.

**⛔ THE THREE GUARD-RAIL AUDITS CANNOT SEE THIS CHUNK** (they select on `bon-sent-II-d(\d+)-`) and
will print CLEAN on 0 chunks audited. Verified instead by: marker pairing (Latin 21 / English 21 /
defs 21, order-identical), structural parity (44 distinctions and 265 chapter lines in each
language), `build-content.mjs`, `build-citations.py`, `polish-style-scan.py`, and eyes-on 450 dpi
column bands for all nine columns and all five footer registers.

**`[?]` flags: none.**