site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 21

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

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

### COLLATIO XXI.
#### *De quarta visione tractatio secunda, quae specialiter agit de primo obiecto intelligentiae per contemplationem suspensae, nempe de consideratione hierarchiae caelestis.*

### Summarium

*Introductio, 1. — Pars I. De ipso sole sive monarcha caelestis hierarchiae, scilicet de S. Trinitatis vigore, splendore, calore. Pater summe vigens, Filius summe fulgens, Spiritus S. summe calens; unus sol, et tamen trinus; et vigor, splendor, calor in unaquaque persona; circumincessio, 2. — In his est ratio quaedam exemplaritatis respectu omnium illuminationum; quae appropriantur personis divinis secundum numerum novenarium, 3. — Novem appropriationes proprietatum essentialium respiciunt Trinitatem tripliciter, 4. — Quoad opera ad extra primo tria, scilicet potentia, sapientia, bonitas, respiciunt Trinitatem, ut ipsa est origo originans, 5. — Secundo, tria alia, pietas, veritas, sanctitas, respiciunt Trinitatem, ut ipsa est medium cuncta gubernans; ab his tribus manant tres leges, 6. — Per has tres Deus gubernat mundum; eaedem eminenter sunt in Deo, 7. — Secundum has rationes ex Deo descendunt decem praecepta, 8. 9. — Abdicatio cupiditatis est perfectio decem praeceptorum, sicut caritas finis et perfectio omnium praeceptorum, 10. — Tertio, tria alia, aeternitas, formositas, iucunditas, respiciunt Trinitatem, ut ipsa est finale complementum, omnia beatificans, 11. — Considerando vigorem, splendorem, calorem, quatenus sunt in ipsa Trinitate, oriuntur novem considerationes, quae in solo primo monarcha inveniuntur omnes; in ipso sunt tria: summa celsitudine pollet, summa fortitudine praesidet, summa dulcedine pascit, 12. — Pro primo requiruntur tria, scilicet ut sit summe sanctus, sapiens, stabilis, 13. — Item, pro secundo, ut sit summe authenticus, praevalidus, invictus, 14. — Item, pro tertio, ut sit summe strenuus, sagax, sedulus, 15. — Pars II. De caelesti hierarchia Angelorum et Beatorum per gloriam summo monarchae assimilata. Angeli primo recipiunt illuminationem et configurationem; declaratur, quid sit hierarchia; haec dividitur in tres hierarchias, et quaelibet ipsarum in tres ordines, 16-18. — Sufficientia harum divisionum ostenditur tripliciter; primo ex ratione exemplaritatis aeternae, secundum quod exemplar aeternum est vigens, fulgens, calens, 19-21. — Item, secundum quod idem est in ratione originantis, gubernantis, beatificantis, 22. 23. — Item, secundum quod summus monarcha celsitudine pollet, fortitudine praesidet, dulcedine pascit, 24-26. — Secundo ostenditur sufficientia ex integritate hierarchiae, ad quam tria requiruntur, scilicet sacra potestas, scientia, operatio, 27-30. Tertio ostenditur eadem secundum dispositionem sive triplicem aspectum caelestis monarchiae, 31. 32. — Doctrina Dionysii de his, 33.*

1. *Fecit Deus duo magna luminaria*[^p431-2] etc. Dictum est, quod contemplatio consistit in luculenta consideratione *caelestis monarchiae,* in luculenta consideratione *militantis Ecclesiae,* in consideratione luculenta *mentis humanae hierarchizatae* sive hierarchice ordinatae. Prima intelligitur per solem, secunda per lunam, tertia per stellas. Primo dicendum de sole.

2. *Sol aeternus,* Pater et Filius et Spiritus sanctus, est *vigens, fulgens, calens:* Pater est summe *vigens;* Filius, summe *fulgens;* Spiritus sanctus, summe *calens.* Pater, lux *vigentissima;* Filius, splendor *pulcherrimus* et *fulgentissimus;* Spiritus sanctus, calor *ardentissimus.* Sicut iste sol cuncta vivificat, cuncta illustrat, cuncta calefacit; et sicut ista tria: vigor, splendor, calor, sunt unus sol, et tamen habent distinctionem nec sunt tres soles; sic Pater et Filius et Spiritus sanctus unus Deus. Et sicut vigor est splendens et calens, splendor est vigens et calens, calor vigens et splendens in isto sole visibili; sic Pater est in se et in Filio et in Spiritu sancto, et Filius est in Patre et in se et in Spiritu sancto, et Spiritus sanctus est in Patre et in Filio et in se secundum rationem circumincessionis, quae notat identitatem cum distinctione[^p431-3].

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3. In hac consideratione est quaedam ratio exemplaritatis divinae respectu omnium illuminationum; sed quaedam illuminatio respondet Patri, secundum quod est in se ipso; et alia, secundum quod est in Filio; et alia, secundum quod est in Spiritu sancto. — Et alia est Filii, ut est in se ipso; alia, ut est in Patre; et alia, ut est in Spiritu sancto. — Et alia est Spiritus sancti, ut est in se; et alia, ut est in Patre; et alia, ut est in Filio. — Et secundum hunc numerum novenarium habent illuminationes esse. Hae illuminationes habent esse in consideratione Patris et Filii et Spiritus sancti in se ipsis, et sunt tres; et aliae, in ipsis ut ad invicem relatis, et sunt sex; et ita sunt novem. Et propter illas sex sexies dixit Deus[^p432-1]: *Fiat; et factum est,* in operibus sex dierum.

4. Intelligendum ergo, quod de Deo trino et uno fiunt appropriationes proprietatum essentialium appropriatarum secundum hunc numerum novenarium. Quaedam respiciunt Trinitatem ut *originans principium,* quaedam ut *gubernans medium,* quaedam ut *finale complementum,* ut beatificans omnia, scilicet beatificabilia[^p432-2]. Unde Trinitas est sol universorum principiativus, gubernativus, consummativus vel beatificativus.

5. Secundum quod est *origo originans,* sic sunt tria appropriata, scilicet *potentia, sapientia, voluntas.* Haec tria sunt necessaria principio originanti. Sapientia enim fundatur in aliqua potentia[^p432-3]. Si enim potentiam non haberet, nihil posset producere. Si haberet potentiam, et sapientiam non haberet; non produceret sapienter, quia potentia sine sapientia praeceps est. Item, si haberet potentiam et sapientiam, et nollet; tunc aut nihil produceret, aut invitus esset, et sic esset miser. Et sic patet, quod *voluntas* reducit principium in actum. — Et quia in his etiam est ratio principiationis aeternae, ideo appropriantur haec tria ipsis, non solum ut principium originans aliorum, sed etiam respectu personarum.

6. Secunda appropriatio est soli aeterno, secundum quod est *medium cuncta gubernans;* et secundum hoc sunt tria appropriata, scilicet *pietas, veritas, sanctitas;* quia omnis gubernatio et omnis legislatio est *pia, vera, sancta;* ad Romanos[^p432-4]: *Itaque Lex sancta, et mandatum sanctum et iustum et pium.* — Ab his enim tribus manant tres leges, nec possunt esse plures, scilicet *naturae, legis scriptae* et *gratiae.* Lex *naturae* appropriatur Patri, lex *scripta* Verbo, lex *gratiae* Spiritui sancto. — Lex naturae est lex *pietatis.* Pietas videtur inesse omni naturae, etiam insensibili. Radix enim totum, quidquid recipit, mittit ad ramos; fons quidquid haurit transmittit ad rivulos. Similiter in bestiis pietas videtur esse patris ad prolem, quia quidquid gustant et sumunt praeter necessarium, et etiam de necessario, in lac convertunt et in nutrimentum prolis. — Lex Scripturae est lex *veritatis,* quia est in quadam verae promissionis pronuntiatione. — Lex *sanctitatis* est lex *gratiae;* ad Romanos[^p432-5]: *Lex enim spiritus vitae in Christo Iesu liberavit me a lege peccati et mortis.*

7. Per haec tria Deus trinitas, scilicet Pater, Filius et Spiritus sanctus, est *pius, verus, sanctus,* dans legem *piam naturae,* legem *veram Scripturae,* legem *sanctam gratiae.* Et per has tres gubernat mundum et secundum haec tria imprimit leges in mente rationali. Omnis enim moralis lex est secundum haec tria, sive secundum has tres; sed in lege naturae sunt minus distinctae et explicitae; in lege scripta, magis explicitae et minus perfectae; in lege gratiae, magis explicitae et perfectae; unde dicit Dominus[^p432-6]: *Non veni solvere Legem, sed adimplere.* — Et secundum haec tria Deus est *pius cultor sui, verus professor sui, sanctus amator sui;* et quaelibet persona habet se ad se *pie, vere, sancte* et *ad alteram:* ut Pater *pie* ad se, *pie* ad Filium, *pie* ad Spiritum sanctum, et *vere* et *sancte,* et sic de aliis.

8. Et ex hoc, quod est *sui pius cultor, sui verus professor, sui sanctus amator,* descendit de caelis triplex radius in mentem secundum tria mandata primae tabulae. Nam creatura debet se habere ad Deum *pie, vere, sancte: pie* Deum colere, et sic primum praeceptum[^p432-7]: *Non adorabis deos alienos,* sed unum solum; *vere* Deum profiteri: *Non assumes nomen Dei tui in vanum; sancte* Deum amare: *Memento, ut diem Sabbati sanctifices.* Haec tria ille sol imprimit in supremam partem animae. — Et quia inferior informatur ex superiori et datur sibi in adiutorium; ideo necesse est, ut inferior habeat praecepta, per quae conformetur superiori, ut *pie, vere, sancte* se habeat: *pie* ad superiores, maxime ad parentes, et sic: *Honora patrem tuum et matrem tuam; vere* et *iuste* ad pares, et sic: *Non occidas,* ubi prohibetur omnis iniuria; *sancte* ad inferiores, et sic: *Non adulterabis,* ubi prohibetur omnis actus impudicitiae.

9. Haec autem tria non possumus habere ad alterum, nisi prius habeamus apud nos. Ideo sunt alia tria praecepta: unum, quod rectificat omnes actus; aliud, quod rectificat omnes sermones; aliud, quod rectificat omnes affectiones. — Quod rectificat actus, et sic: *Non furtum facies;* ubi non solum prohi-

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betur alienum, immo praecipitur, ut de suo det. Et sic accipit Apostolus[^p433-1]: *Qui furabatur iam non furetur, magis autem laboret manibus suis, ut habeat, unde tribuat necessitatem patienti.* — Quod autem rectificat *sermones;* sic: *Non falsum testimonium dices;* ubi prohibetur omnis falsitas sive in se, sive in alio; *loquimini veritatem, unusquisque cum proximo suo*[^p433-2]. — Quod autem rectificat omnes *affectiones,* sic: *Non concupisces uxorem* etc. Augustinus: « Bona est lex, quae, dum concupiscentiam prohibet, omnia mala prohibet ». Concupiscentia autem duplex est, scilicet *carnalitatis* et *cupiditatis;* et haec ultima est *radix omnium malorum;* unde etiam Legislator in hoc praecepto descendit ad particulare, ut ad asinum, servum, ancillam etc.

10. Et in hoc praecepto est consummatio praeceptorum Dei, velit, nolit mundus — sic enim affirmabat — scilicet in abdicatione omnis cupiditatis. — Unde sicut novenarius completur et perficitur per additionem unitatis; sic novem praecepta per abdicationem cupiditatis, quae est amor privatus, repugnans bono communi. Et ideo, sicut caritas est *finis et perfectio omnium praeceptorum*[^p433-3]; sic abdicatio cupiditatis, quae caritati opponitur, perfectio est praeceptorum. — Et ista tria ostendit Apostolus ad Titum: *Sobrie, pie et iuste vivamus in hoc saeculo. Sobrie,* scilicet *sancte, pie* — stat — *iuste,* scilicet *vere.* Deus ergo dat leges non voluntate, sed maxima ratione.

11. Tertia appropriatio convenit Deo, ut est in ratione *beatificantis;* et secundum hoc sunt tria: *aeternitas, formositas, iucunditas; aeternitas* in Patre, *formositas* in prole, *iucunditas* in nexu utriusque. Secundum appropriationem Hilarii[^p433-4], « aeternitas in Patre, species in Imagine, usus in Munere ». Anima igitur efficitur beata, dum fit particeps *aeternitatis,* quando in memoria Deum habet per *tentionem; formositatis,* per *visionem; iucunditatis,* per *fruitionem.* — Haec appropriata respiciunt Deum non solum in se, sed ut est principium et *origo originans, gubernans, beatificans.*

12. Ex primis luminibus aeternitatis, secundum quod est in se ipsa et ad alias personas, accipiuntur *novem considerationes,* quae sunt in primo monarcha, et in nullo alio inveniuntur omnes. Iste ergo, qui est summe *vigens,* summe *fulgens,* summe *calens,* iste solus est *princeps,* qui est *principium* in producendo, *medium* in gubernando, *finis* in beatificando, *in omnibus primatum tenens*[^p433-5]. Ad hoc autem, quod sit verus monarcha, debet esse *summa celsitudine pollens, summa fortitudine praesidens, summa dulcedine pascens:* primum Patri, secundum Filio, tertium Spiritui sancto; summa celsitudine pollens Pater in se, summa celsitudine pollens in Filio, summa celsitudine pollens in Spiritu sancto; et sic de aliis personis. Habemus igitur monarcham summe pollentem, summe praesidentem et dulcissime pascentem.

13. Ad hoc autem, quod sit summe *pollens,* necesse est, ut sit summe *sanctus,* summe *sapiens,* summe *stabilis:* summe *sanctus* in diligendo bona, summe *sapiens* in discernendo vera, summe *stabilis* in decernendo iusta. Summa stabilitas convenit Patri, secundum quod est in se; summa sapientia, secundum quod est in Filio; summa sanctitas, secundum quod est in Spiritu sancto.

14. Ad hoc autem, quod sit *summa fortitudine praesidens,* necesse est, quod sit monarcha summe *authenticus*[^p433-6], summe *praevalidus,* summe *invictus: authenticus* in praecipiendo, *praevalidus* in prosequendo, *invictus* in triumphando: *authenticus* in statuendo leges, *praevalidus* vel *virilis* in ministrando vires, *invictus* in superando hostes, ut appareat victoriosus. Auctoritas convenit Filio, secundum quod Filius est in Patre; virilitas, ut est in se ipso; triumphus, ut est in Spiritu sancto. — Et in his consistit media hierarchia angelica, quae appropriatur Filio, ut patebit[^p433-7].

15. Tertio ad hoc, quod sit *summa dulcedine pascens,* necesse est, ut sit summe *strenuus* in deducendo vel praeeundo vel manuducendo, summe *sagax* in erudiendo, summe *sedulus* in custodiendo; ut strenue praecedat, sagaciter doceat, sollicite custodiat; deducat per exempla, erudiat per documenta, custodiat per adiutoria. Et sic Spiritus sanctus deducit, secundum quod est in Patre; erudit, secundum quod est in Filio; custodit, secundum quod est in se ipso[^p433-8]. Ad hunc solem aspiciunt omnes

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spiritus caelestes et subcaelestes. In his novem creatura assimilatur, ut potest, Creatori.

16. Et has illuminationes et conditiones primo recipiunt mentes hierarchicae per gloriam, ut Angeli et animae beatae, quia ille sol primo illuminat illos et per illos nos; quia ordo est, ut illustratio fiat primo eorum quae sunt sibi similiora et propinquiora[^p434-1]; unde et locus supremus datus est eis. Illi autem, qui rebelles sunt his luminibus, corruerunt. Et ex eo, quod Angeli primo recipiunt illuminationem a sole primo, inde recipiunt configurationem deiformem et hierarchizationem et sacrum obtinent principatum, et per illos hierarchizatur Ecclesia.

17. Unde definitur hierarchia secundum Dionysium[^p434-2]: « Est autem hierarchia *ordo divinus, scientia et actio ad deiforme, quantum possibile est, assimilata, et ad inditas ei divinitus illuminationes proportionaliter in Dei similitudinem ascendens* ». *Ordo* sive *potestas* respondet Patri, *scientia sacra* Filio, *operatio* Spiritui sancto. Unde hierarchia dicit *potentiam, scientiam, actionem.* Potentia enim sine scientia hebes est, scientia sine actione, infructuosa. Ex hoc enim, quod appropinquat soli aeterno, oportet, quod sit *sacra ordinatio;* et per hoc sequitur, quod sit *deiformis,* quia format eam seu creaturam partim per *naturam,* partim per *gratiam,* partim per *gloriam:* per *imaginem,* per *similitudinem,* per *deiformitatem.* Et ideo *ascendit ad inditas ei illuminationes,* ascendens per *influentiam.*

18. Haec autem influentia non est simpliciter quid increatum; nec ex hoc sequitur, quod influentiae sit influentia[^p434-3], quia haec influentia reducit in Deum; dicit enim *continuationem* cum primo principio et *reductionem* in ipsum, non sicut res distans. Unde vera est influentia, quae egreditur et regreditur, ut Filius exivit a Patre et revertitur in ipsum[^p434-4]. Unde dicit, quod est *assimilata* in sacra ordinatione, scientia et operatione per hoc, quod est « ad deiforme, quantum possibile est, ascendens », partim per naturam *imaginis,* partim per naturam *similitudinis,* scilicet gratiae, partim per naturam *deiformitatis* gloriae; et *proportionaliter,* quia secundum plus et minus, ut capax est, est in Dei similitudinem reducta. — Et ex hoc hierarchia disponitur per tres hierarchias, ut tripliciter illustrata. Et necesse est, quod quaelibet habeat tres ordines; et quod prima hierarchia approprietur Patri, secunda Filio, tertia Spiritui sancto; et quod prima hierarchia assimiletur Patri in tribus, et secunda in tribus Filio, et tertia Spiritui sancto in tribus, sicut patebit.

19. Sufficientia autem horum tripliciter accipitur: prima, ex ratione *exemplaritatis aeternae;* secunda, ex *integritate hierarchiae;* tertia, secundum *dispositionem caelestis monarchiae*[^p434-5]. — Nota, quod sicut homini caeco serviunt omnes stellae, sic homini non advertenti serviunt Angeli et mittunt mirabiles illuminationes. Unde peccator multum reprehendendus est, qui negligit ista et adiutoria eorum. — In prima hierarchia sunt nomina ista: Throni, Cherubim, Seraphim; in secunda, Dominationes, Virtutes, Potestates; in tertia, Principatus, Archangeli, Angeli. — Et distinguuntur secundum *exemplar aeternum,* quod est *vigens, fulgens, calens,* Deus trinitas, Pater, Filius et Spiritus sanctus; et tota essentia Patris in se ipso, tota in Filio, tota in Spiritu sancto; et tota essentia Filii in se ipso, tota in Patre, tota in Spiritu sancto; et tota essentia Spiritus sancti in Patre, tota in Filio, tota in se ipso. Si ergo hierarchia debet assimilari Trinitati, oportet, quod sit ordo, qui respondeat Patri, secundum quod est in se ipso, et secundum quod est in Filio, et secundum quod est in Spiritu sancto. — Similiter oportet, quod sit ordo, qui respondeat Filio, secundum quod est in Patre, et secundum quod est in se ipso, et secundum quod est in Spiritu sancto. Et idem est de Spiritu sancto. Ille enim sol sibi proximo simillime et expressissime imprimit.

20. Ordo *Patri* respondens, secundum quod est in se ipso, est ordo Thronorum; ordo respondens Patri, secundum quod est in Filio, est ordo Cherubim; ordo respondens Patri, secundum quod est in Spiritu sancto, est ordo Seraphim. — Ordo respondens *Filio,* secundum quod est in Patre, est ordo Dominationum, cuius est *imperare;* secundum quod Filius est in se ipso, est ordo Virtutum; secundum quod est Filius in Spiritu sancto, est ordo Potestatum. — Ordo respondens *Spiritui sancto,* secundum quod est in Patre, est ordo Principatuum; secundum quod est in Filio, est ordo Archangelorum, quorum est secreta *revelare;* secundum quod est Spiritus sanctus in se ipso, est ordo Angelorum. — Et dicebat, quod semel conferebat cum uno, de quo ordine fuisset Gabriel. Et dicebat ille, quod sibi revelatum fuerat, quod erat de media hierarchia et de medio ordine, scilicet Virtutum. — Et hoc videtur valde congruum, ut ille qui erat nuntius conceptionis Filii Dei, de illo ordine mitteretur, qui Filio appropriatur. Item, quia erat nuntius Mediatoris[^p434-6], congruum fuit, ut de medio ordine mitteretur. Hoc dictum est secundum probabilitatem. Unde etiam Ga-

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briel vocatus est *fortitudo Dei* et venit ad confortandam Virginem[^p435-1]. Item, quia debebat mitti communis persona. — Sic ergo patet, quod quaelibet hierarchia respondet Patri et Filio et Spiritui sancto.

21. Nota autem, quod prima hierarchia non originatur nec illuminatur nisi a solo Deo; media autem illuminatur a Deo et a suprema; infima autem a Deo et a suprema et media; ecclesiastica autem ab omnibus[^p435-2]. Unde radius solis aeterni primo illuminat hierarchiam sibi propinquam et secundum similitudinem suam hierarchizat eam; deinde per illam venit in mediam et per illas in infimam et per omnes in ecclesiasticam. Nec tamen intelligendum, quod Angelus creet Angelum[^p435-3].

22. Secundum autem, quod primum principium se habet in ratione *originantis, gubernantis, beatificantis;* sic est concordantia hierarchiarum. — Nobilius enim est *beatificare* quam *creare* vel *gubernare,* et *creare,* ubi datur *esse,* quam *gubernare,* ubi conservatur quod datum est. Summo principio in ratione *beatificantis* respondet suprema hierarchia, in ratione *creantis* respondet media, in ratione *gubernantis* respondet ultima. Suprema summe inflammat, media summe vigorat, infima summe reducit.

23. In ratione *beatificantis* erant tria *appropriata,* scilicet *aeternitas, formositas, iucunditas;* et secundum has correspondent ordines primae hierarchiae: *aeternitas* respondet Patri, cui respondent Throni, in quibus Deus *sedere* dicitur, quia Deum habent[^p435-4]; *formositas* Filio, cui Cherubim; *iucunditas* Spiritui sancto, cui Seraphim, amor. — Item, sunt alia tria appropriata, scilicet *potentia, sapientia, voluntas,* ut est in ratione *principiantis. Potentia* appropriatur Patri, cui respondent Dominationes, quarum est *imperare; sapientia* Filio, cui respondent Virtutes; *voluntas* Spiritui sancto, cui respondent Potestates, in quibus destruuntur omnes adversariae potestates. — In ratione *gubernantis* sunt tria appropriata: *pietas, veritas, sanctitas. Pietas* est in Angelis, *veritas* in Archangelis, *sanctitas* competit maxime Principatibus. Oportuit ergo, quod hierarchia, secundum quod est reducta in Deum, haberet expressam similitudinem; quod unus non potuit explicare.

24. Tertia consideratio est, secundum quod illud principium tenet principium *monarchiae.* Ille enim monarcha est summa *celsitudine pollens,* quia summe *sapiens* in discernendo vera, summe *sanctus* in diligendo bona, summe *stabilis* in decernendo iusta. Seraphim respondent summae *sanctitati,* in quibus est amor sanctus; unde clamant: *Sanctus, sanctus, sanctus*[^p435-5]. *Sapientiae* respondent Cherubim, in quibus est plenitudo scientiae. *Stabilitati* respondent Throni, in quibus est sedes alta, patula ad suscipiendum.

25. Secundo, monarcha, qui est *summa fortitudine praesidens,* est *authenticus* in statuendo leges, *praevalidus* in ministrando vires, *invictus* in superando hostes. In *statuendo leges* habet ordinem Dominationum, quarum est *imperare, formare imperium.* In *ministrando vires,* sic est ordo Virtutum, quarum est *miracula facere* et *prosequi* quod imperatum est. In *superando hostes,* sic est ordo Potestatum, quarum est omne inordinatum *repellere* et omne ordinatum *promovere*[^p435-6].

26. Tertio, monarcha est summa *dulcedine pascens,* quia est summe *strenuus* in manuducendo, summe *sagax* in erudiendo, summe *sedulus* in custodiendo. Primum est Principatuum, quorum est *roborare;* secundum Archangelorum, quorum est *secreta revelare;* tertium Angelorum, quibus congruit *sedula custoditio.* — Istae sunt tres hierarchiae, quas illuminat ille sol tripliciter; unde: *Tripliciter sol exurens montes*[^p435-7]. Isti sunt montes Bether; in Cantico: *Similis est dilectus meus capreae hinnuloque cervorum super montes Bether.* Super istos montes iste sol immittit primas illuminationes.

27. Alia est distinctio secundum *integritatem hierarchicam,* ad quam requiritur sacra *potestas* vel sacra *ordinatio,* sacra *scientia,* sacra *operatio.* Triplex enim est genus vitae in caelo et in terra, scilicet *actuosae, otiosae*[^p435-8] et ex utraque *permixtae. Actuosa* respondet operationi; *otiosa,* scientiae; *permixta,* ordini. Ideo sunt activi, contemplativi, ex utroque permixti.

28. *Scientia* respondet supremae hierarchiae; *actio,* infimae; *ordo* sive *potestas,* mediae. *Scientia* autem triplex est: *sursumactiva* et reducens in originem; *speculativa,* suscipiens lumina; *discretiva,* sententiam decernens, iudicia faciens. Prima est in Seraphim, secunda in Cherubim, tertia in Thronis. Et quia scientia, ut est *speculativa,* convenit medio ordini, ideo tenuit nomen *scientiae*[^p435-9]; alii duo addunt *sursumactionem* et *discretionem* vel *determinationem;* ideo denominantur a superadditis. Scientia enim proprie habet rationem speculationis.

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29. Secundo, de sacra *potestate;* est triplex potestas: *sublimis, virilis, triumphalis.* Primae potestati respondet ordo Dominationum; secundae, ordo Virtutum; tertiae, ordo Potestatum. Et quia potestatis proprie est *hostes superare,* ideo ordo Potestatum retinuit sibi nomen.

30. Attenditur etiam distinctio secundum *actionem,* quae est infima, in qua sunt omnes spiritus, *in ministerium missi*[^p436-1], quia « illi supremi ab intimis nunquam recedunt ». — Unde de Seraph misso ad Isaiam movet quaestionem Dionysius et non solvit eam; magis tamen videtur sentire, quod fuit Angelus alius, accipiens inflammationem ab Angelo illius ordinis, et sic denominabatur ab illo. — Huius actionis triplex est actus: *purgare, illuminare, perficere.* Maior est *perfectio* quam *illuminatio,* et haec maior quam *purgatio; purgare* convenit Angelis, *illuminare* Archangelis, *perficere* Principatibus.

31. Tertia distinctio est secundum *aspectus caelestis monarchiae.* Iste est aspectus ad *supremam,* ad *se ipsam,* ad *infimam;* sicut praelatus bene ordinatus est, qui est subiectus superiori, ordinatus respectu sui, et tunc bene praesidet inferioribus. Lucifer non servavit hunc ordinem, et ideo de ordine est proiectus; primo voluit praeesse, et tamen plus tenebatur Deo quam sibi. — Iste aspectus est secundum rationem *susceptionis, speculationis, unitionis.* Memoria suscipit, intelligentia speculatur, voluntas unitur. Per has vires, et non per alias, est conversio ad Deum. Plus autem est *uniri* quam *suscipere,* vel *speculari;* ideo *unitioni* respondent Seraphim, *speculationi* Cherubim, *susceptioni* Throni; in Seraphim est *amor,* in Cherubim *splendor*[^p436-2], in Thronis *susceptio* patula et tranquilla.

32. Secundum rationem ordinis vel aspectus in *se ipsam* non est nisi secundum potestatem ordinatam quantum ad tria: aut *imperat* quod est faciendum, aut *prosequitur* imperatum, aut *defensat* quod factum est; et in hoc assistunt sibi spiritus, quia unus imperat, alius prosequitur, alius defendit, sicut in collegiis. Nisi sit ordinata susceptio, virtutum communicatio, communicati defensio, non est ordo. Primum est Dominationum, secundum Virtutum, tertium Potestatum. — Et dixit, quod non bene posuerat in alio loco Potestates aut Virtutes, nec bene tunc viderat[^p436-3]. — In aspectu autem *ad nos,* sic tria ab eis recipimus beneficia: quid *agere,* quid *praeeligere,* quid *prosequi.* Quid *agere,* docent Angeli; quid *praeeligere,* Archangeli; quid *prosequi,* Principatus.

33. Ex verbis Dionysii, de Angelica Hierarchia, capitulo septimo[^p436-4], extrahitur, quod amor Seraphim est *continuus,* summe *intensus,* summe *penetrativus* usque ad cor Dei, usque ad intima Dei ex intimis animae procedens; et ponit proprietates ignis semper mobilis. Et loquitur isto modo de igne largo modo, ut extendatur ad quintam essentiam. Et in hoc ostenditur amor *continuus, superfervidus,* scilicet intensus, *superacutus,* scilicet penetrativus. — De *Cherubim* dicit, quod *suscipiunt* copiose, *speculantur* praeclare, *perfruuntur* iucunde illo lumine. — De *Thronis,* quod sedes est *elevata,* quod est *firma, stabilis, patula* ad susceptionem luminis. Throni dicuntur ad iudicandum, quod in illis sedet Deus, quia divinissimi sunt et famulariter manifestant consilium suum per iudicium. Consilium enim occultum est, sed manifestatur per iudicium; illis autem manifestat consilium suum. — De *Dominationibus*[^p436-5], quod significant quandam excellentiam in quadam libertate, et cum hoc similiter significant quandam praesidentiam respectu animarum et non appetitum habent inordinati dominii. — De *Virtutibus;* « virtus enim est ultimum de potentia[^p436-6] »; unde non dicitur quaecumque potentia virtus, sed quae est ul-

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timata; nec quaecumque res dicitur *virtuosa,* sed quae habet stabilitatem in durando, fortitudinem in resistendo. Item, quod sit fortis, nunquam imbecilliter infirmetur, quamdiu Deus vult influere in eam, et in maxima erectione recipere illuminationes. Item, quod habeat sublimitatem, quod semper ad divina feratur. — Similiter, de *Potestatibus.* — Dominationum est, *imperare;* Virtutum, *prosequi;* Potestatum, *ordinare,* ut nihil sit contrarium, unde dicit vim repulsivam. — Item, Principatuum est *deducere;* Archangelorum, *revelare;* Angelorum, *nuntiare*[^p437-1].

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english:
### COLLATION XXI.
#### *On the fourth vision: the second treatment, which treats specially of the first object of the understanding suspended through contemplation, namely of the consideration of the heavenly hierarchy.*

### Summarium

*Introduction, 1. — Part I. On the sun itself, that is, the monarch of the heavenly hierarchy, namely on the vigour, splendour and warmth of the holy Trinity. The Father supremely vigorous, the Son supremely resplendent, the Holy Spirit supremely warm; one sun, and yet threefold; and vigour, splendour, warmth in each person; circumincession, 2. — In these there is a certain ground of exemplarity with respect to all illuminations, which are appropriated to the divine persons according to the number nine, 3. — The nine appropriations of the essential properties regard the Trinity in a threefold way, 4. — As to the works outward, first three, namely power, wisdom, goodness, regard the Trinity as it is the originating origin, 5. — Second, three others, piety, truth, holiness, regard the Trinity as it is the governing middle; from these three flow the three laws, 6. — By these three God governs the world; the same are eminently in God, 7. — According to these grounds the ten commandments come down from God, 8, 9. — The renouncing of cupidity is the perfection of the ten commandments, as charity is the end and perfection of all the commandments, 10. — Third, three others, eternity, comeliness, joyousness, regard the Trinity as it is the final completion, beatifying all things, 11. — Considering vigour, splendour and warmth as they are in the Trinity itself, nine considerations arise, which are all found in the first monarch alone; in him are three: he is mighty in supreme loftiness, he presides in supreme fortitude, he feeds with supreme sweetness, 12. — For the first, three things are required, namely that he be supremely holy, wise, stable, 13. — Likewise, for the second, that he be supremely authoritative, prevailing, unconquered, 14. — Likewise, for the third, that he be supremely strenuous, sagacious, sedulous, 15. — Part II. On the heavenly hierarchy of the Angels and of the Blessed through glory, made like to the supreme monarch. The Angels first receive illumination and configuration; it is declared what a hierarchy is; this is divided into three hierarchies, and each of them into three orders, 16-18. — The sufficiency of these divisions is shown in a threefold way: first, from the ground of eternal exemplarity, according as the eternal exemplar is vigorous, resplendent, warm, 19-21. — Likewise, according as the same is in the ground of originating, governing, beatifying, 22, 23. — Likewise, according as the supreme monarch is mighty in loftiness, presides in fortitude, feeds with sweetness, 24-26. — Second, the sufficiency is shown from the integrity of the hierarchy, for which three things are required, namely sacred power, knowledge, operation, 27-30. Third, the same is shown according to the disposition or threefold regard of the heavenly monarchy, 31, 32. — The teaching of Dionysius on these things, 33.*

1. *God made two great lights*[^p431-2] etc. It has been said above that contemplation consists in the luminous consideration of the *heavenly monarchy,* in the luminous consideration of the *Church militant,* in the luminous consideration of the *human mind made hierarchic,* that is, ordered hierarchically. The first is understood through the sun, the second through the moon, the third through the stars. First, then, we must speak of the sun.

2. The *eternal sun,* the Father and the Son and the Holy Spirit, is *vigorous, resplendent, warm:* the Father is supremely *vigorous;* the Son, supremely *resplendent;* the Holy Spirit, supremely *warm.* The Father, light *most vigorous;* the Son, splendour *most beautiful* and *most resplendent;* the Holy Spirit, warmth *most ardent.* Just as this sun quickens all things, lights all things, warms all things; and just as these three — vigour, splendour, warmth — are one sun, and yet have a distinction and are not three suns; so the Father and the Son and the Holy Spirit are one God. And just as vigour is resplendent and warm, splendour is vigorous and warm, warmth vigorous and resplendent in this visible sun; so the Father is in himself and in the Son and in the Holy Spirit, and the Son is in the Father and in himself and in the Holy Spirit, and the Holy Spirit is in the Father and in the Son and in himself, according to the ground of circumincession, which marks identity together with distinction[^p431-3].

3. In this consideration there is a certain ground of divine exemplarity with respect to all illuminations; but one illumination answers to the Father, according as he is in himself; and another, according as he is in the Son; and another, according as he is in the Holy Spirit. — And one is the Son's, as he is in himself; another, as he is in the Father; and another, as he is in the Holy Spirit. — And one is the Holy Spirit's, as he is in himself; and another, as he is in the Father; and another, as he is in the Son. — And according to this number nine the illuminations have their being. These illuminations have being in the consideration of the Father and of the Son and of the Holy Spirit in themselves, and they are three; and others, in them as related to one another, and they are six; and so they are nine. And on account of those six, six times God said[^p432-1]: *Let it be made; and it was made,* in the works of the six days.

4. It is to be understood, therefore, that of God, three and one, appropriations are made of the essential properties appropriated according to this number nine. Some regard the Trinity as the *originating principle,* some as the *governing middle,* some as the *final completion,* as beatifying all things, that is, the things capable of beatitude[^p432-2]. Whence the Trinity is the sun of all things: principiative, governative, consummative or beatificative.

5. According as it is the *originating origin,* there are three appropriated, namely *power, wisdom, will.* These three are necessary to an originating principle. For wisdom is founded upon some power[^p432-3]. For if it had no power, it could produce nothing. If it had power and had not wisdom, it would not produce wisely, since power without wisdom is headlong. Again, if it had power and wisdom, and were unwilling, then either it would produce nothing, or it would be unwilling, and so would be wretched. And so it is plain that *will* brings the principle into act. — And because in these also there is the ground of eternal principiation, therefore these three are appropriated to them, not only as the principle originating other things, but also with respect to the persons.

6. The second appropriation belongs to the eternal sun according as it is the *governing middle;* and according to this there are three appropriated, namely *piety, truth, holiness;* since every government and every legislation is *pious, true, holy;* to the Romans[^p432-4]: *Therefore the Law is holy, and the commandment holy and just and good.* — For from these three flow three laws, nor can there be more, namely of *nature,* of the *written law,* and of *grace.* The law of *nature* is appropriated to the Father, the *written* law to the Word, the law of *grace* to the Holy Spirit. — The law of nature is the law of *piety.* Piety seems to be present in every nature, even in the insensible. For the root sends to the branches all that it receives; the spring passes on to the streams whatever it draws. Likewise in beasts there seems to be a piety of the parent toward the offspring, since whatever they taste and take beyond what is necessary, and even out of what is necessary, they turn into milk and into nourishment for the offspring. — The law of Scripture is the law of *truth,* since it lies in a certain pronouncement of a true promise. — The law of *holiness* is the law of *grace;* to the Romans[^p432-5]: *For the law of the spirit of life in Christ Jesus hath delivered me from the law of sin and of death.*

7. Through these three, God the Trinity — that is, the Father, the Son and the Holy Spirit — is *pious, true, holy,* giving the *pious* law of *nature,* the *true* law of *Scripture,* the *holy* law of *grace.* And through these three he governs the world, and according to these three he imprints laws upon the rational mind. For every moral law is according to these three, or according to these three laws; but in the law of nature they are less distinct and explicit; in the written law, more explicit and less perfect; in the law of grace, more explicit and perfect; whence the Lord says[^p432-6]: *I am not come to destroy the Law, but to fulfil.* — And according to these three God is the *pious worshipper of himself, the true professor of himself, the holy lover of himself;* and each person bears itself toward itself *piously, truly, holily,* and *toward the other:* as the Father *piously* toward himself, *piously* toward the Son, *piously* toward the Holy Spirit, and *truly* and *holily,* and so of the others.

8. And from this, that he is *the pious worshipper of himself, the true professor of himself, the holy lover of himself,* there comes down from heaven a threefold ray into the mind according to the three commandments of the first tablet. For the creature ought to bear itself toward God *piously, truly, holily:* to worship God *piously,* and so the first commandment[^p432-7]: *Thou shalt not adore strange gods,* but one only; to profess God *truly: Thou shalt not take the name of thy God in vain;* to love God *holily: Remember that thou keep holy the sabbath day.* These three that sun imprints upon the supreme part of the soul. — And because the lower is informed from the higher and is given to it as a help, therefore it is necessary that the lower have commandments by which it may be conformed to the higher, so that it may bear itself *piously, truly, holily: piously* toward superiors, and most of all toward parents, and so: *Honour thy father and thy mother; truly* and *justly* toward equals, and so: *Thou shalt not kill,* where every injury is forbidden; *holily* toward inferiors, and so: *Thou shalt not commit adultery,* where every act of unchastity is forbidden.

9. But these three we cannot have toward another unless we first have them within ourselves. Therefore there are three other commandments: one that rectifies all acts; another that rectifies all words; another that rectifies all affections. — That which rectifies acts, and so: *Thou shalt not steal;* where not only is another's property forbid-

den, but rather it is commanded that one give of his own. And so the Apostle takes it[^p433-1]: *He that stole, let him now not steal, but rather let him labour with his hands, that he may have something to give to him that suffereth need.* — That which rectifies *words;* thus: *Thou shalt not bear false witness;* where every falsity is forbidden, whether in oneself or in another; *speak ye the truth, every man with his neighbour*[^p433-2]. — That which rectifies all *affections,* thus: *Thou shalt not covet thy neighbour's wife,* etc. Augustine: « Good is the law, which, while it forbids concupiscence, forbids all evils ». But concupiscence is twofold, namely of *carnality* and of *cupidity;* and this last is the *root of all evils;* whence the Lawgiver in this commandment even descends to particulars, to the ass, the manservant, the maidservant, and the rest.

10. And in this commandment is the consummation of God's commandments — let the world will it or not, for so he affirmed — namely in the renouncing of all cupidity. — Whence, just as the number nine is completed and perfected by the addition of unity, so the nine commandments are completed by the renouncing of cupidity, which is private love, at odds with the common good. And therefore, just as charity is the *end and perfection of all the commandments*[^p433-3], so the renouncing of cupidity, which is opposed to charity, is the perfection of the commandments. — And these three the Apostle shows to Titus: *Let us live soberly and godly and justly in this world. Soberly,* that is, *holily; godly* — it stands — *justly,* that is, *truly.* God therefore gives laws not by mere will, but by the highest reason.

11. The third appropriation belongs to God as he is in the ground of *beatifying;* and according to this there are three: *eternity, comeliness, joyousness; eternity* in the Father, *comeliness* in the offspring, *joyousness* in the bond of both. According to Hilary's appropriation[^p433-4], « eternity in the Father, beauty in the Image, use in the Gift ». The soul therefore is made blessed when it is made a partaker of *eternity,* when it holds God in the memory by *holding;* of *comeliness,* by *vision;* of *joyousness,* by *fruition.* — These appropriated things regard God not only in himself, but as he is the principle and the *origin originating, governing, beatifying.*

12. From the first lights of eternity, according as it is in itself and toward the other persons, *nine considerations* are taken, which are in the first monarch, and are not all found in any other. He, then, who is supremely *vigorous,* supremely *resplendent,* supremely *warm* — he alone is the *prince,* who is the *principle* in producing, the *middle* in governing, the *end* in beatifying, *holding the primacy in all things*[^p433-5]. But that he be a true monarch, he must be *mighty in supreme loftiness, presiding in supreme fortitude, feeding with supreme sweetness:* the first to the Father, the second to the Son, the third to the Holy Spirit; the Father mighty in supreme loftiness in himself, mighty in supreme loftiness in the Son, mighty in supreme loftiness in the Holy Spirit; and so of the other persons. We have, therefore, a monarch supremely mighty, supremely presiding, and most sweetly feeding.

13. But that he be supremely *mighty,* it is necessary that he be supremely *holy,* supremely *wise,* supremely *stable:* supremely *holy* in loving good things, supremely *wise* in discerning true things, supremely *stable* in decreeing just things. Supreme stability belongs to the Father, according as he is in himself; supreme wisdom, according as he is in the Son; supreme holiness, according as he is in the Holy Spirit.

14. But that he be *presiding in supreme fortitude,* it is necessary that the monarch be supremely *authoritative*[^p433-6], supremely *prevailing,* supremely *unconquered: authoritative* in commanding, *prevailing* in carrying through, *unconquered* in triumphing: *authoritative* in establishing laws, *prevailing* or *manful* in ministering strength, *unconquered* in overcoming enemies, that he may appear victorious. Authority belongs to the Son, according as the Son is in the Father; manfulness, as he is in himself; triumph, as he is in the Holy Spirit. — And in these consists the middle angelic hierarchy, which is appropriated to the Son, as will appear[^p433-7].

15. Third, that he be *feeding with supreme sweetness,* it is necessary that he be supremely *strenuous* in leading down, or in going before, or in leading by the hand; supremely *sagacious* in instructing; supremely *sedulous* in guarding; so that he may strenuously go before, sagaciously teach, solicitously guard; that he may lead by examples, instruct by teachings, guard by helps. And so the Holy Spirit leads, according as he is in the Father; instructs, according as he is in the Son; guards, according as he is in himself[^p433-8]. Toward this sun look all

the heavenly and sub-heavenly spirits. In these nine the creature is made like, so far as it can be, to the Creator.

16. And these illuminations and conditions the hierarchic minds first receive through glory, as the Angels and the blessed souls, since that sun first illumines them and through them us; because the order is that the illumination be first of those things which are more like and nearer to it[^p434-1]; whence also the supreme place has been given to them. But those who are rebellious against these lights have fallen. And from this, that the Angels first receive illumination from the first sun, they thence receive a deiform configuration and hierarchization, and obtain a sacred princedom; and through them the Church is made hierarchic.

17. Whence hierarchy is defined according to Dionysius[^p434-2]: « Hierarchy is *a divine order, a knowledge and an action assimilated to the deiform so far as is possible, and ascending proportionally to the likeness of God by the illuminations divinely put into it* ». *Order* or *power* answers to the Father, *sacred knowledge* to the Son, *operation* to the Holy Spirit. Whence hierarchy says *power, knowledge, action.* For power without knowledge is dull, knowledge without action, fruitless. For from this, that it draws near to the eternal sun, it must be a *sacred ordering;* and from this it follows that it be *deiform,* since he forms it, that is, the creature, partly through *nature,* partly through *grace,* partly through *glory:* through *image,* through *likeness,* through *deiformity.* And therefore it *ascends to the illuminations put into it,* ascending through *influence.*

18. But this influence is not simply something uncreated; nor does it follow from this that there is an influence of the influence[^p434-3], because this influence leads back into God; for it says a *continuation* with the first principle and a *leading back* into him, not as a thing standing apart. Whence that is a true influence which goes forth and returns, as the Son went forth from the Father and returns into him[^p434-4]. Whence he says that it is *assimilated* in sacred ordering, knowledge and operation by this, that it is « ascending to the deiform, so far as is possible », partly through the nature of the *image,* partly through the nature of the *likeness,* namely of grace, partly through the nature of the *deiformity* of glory; and *proportionally,* since according to more and less, as it is capable, it is led back into the likeness of God. — And from this the hierarchy is disposed through three hierarchies, as being illumined in a threefold way. And it is necessary that each have three orders; and that the first hierarchy be appropriated to the Father, the second to the Son, the third to the Holy Spirit; and that the first hierarchy be made like to the Father in three, and the second in three to the Son, and the third to the Holy Spirit in three, as will appear.

19. But the sufficiency of these is taken in a threefold way: the first, from the ground of *eternal exemplarity;* the second, from the *integrity of the hierarchy;* the third, according to the *disposition of the heavenly monarchy*[^p434-5]. — Note that, just as all the stars serve a blind man, so the Angels serve a man who does not advert, and send him marvellous illuminations. Whence the sinner is much to be blamed who neglects these things and their helps. — In the first hierarchy are these names: Thrones, Cherubim, Seraphim; in the second, Dominations, Virtues, Powers; in the third, Principalities, Archangels, Angels. — And they are distinguished according to the *eternal exemplar,* which is *vigorous, resplendent, warm,* God the Trinity, Father, Son and Holy Spirit; and the whole essence of the Father is in himself, wholly in the Son, wholly in the Holy Spirit; and the whole essence of the Son is in himself, wholly in the Father, wholly in the Holy Spirit; and the whole essence of the Holy Spirit is in the Father, wholly in the Son, wholly in himself. If, then, the hierarchy must be made like to the Trinity, there must be an order which answers to the Father, according as he is in himself, and according as he is in the Son, and according as he is in the Holy Spirit. — Likewise there must be an order which answers to the Son, according as he is in the Father, and according as he is in himself, and according as he is in the Holy Spirit. And the same holds of the Holy Spirit. For that sun imprints itself most like and most expressly upon what is nearest to it.

20. The order answering to the *Father,* according as he is in himself, is the order of Thrones; the order answering to the Father, according as he is in the Son, is the order of Cherubim; the order answering to the Father, according as he is in the Holy Spirit, is the order of Seraphim. — The order answering to the *Son,* according as he is in the Father, is the order of Dominations, whose office is *to command;* according as the Son is in himself, it is the order of Virtues; according as the Son is in the Holy Spirit, it is the order of Powers. — The order answering to the *Holy Spirit,* according as he is in the Father, is the order of Principalities; according as he is in the Son, it is the order of Archangels, whose office is *to reveal* secrets; according as the Holy Spirit is in himself, it is the order of Angels. — And he said that he once conferred with someone about the order to which Gabriel had belonged. And that man said that it had been revealed to him that he was of the middle hierarchy and of the middle order, namely of the Virtues. — And this seems very fitting, that he who was the messenger of the conception of the Son of God should be sent from that order which is appropriated to the Son. Again, since he was the messenger of the Mediator[^p434-6], it was fitting that he be sent from the middle order. This is said according to probability. Whence also Ga-

briel is called *the fortitude of God,* and came to strengthen the Virgin[^p435-1]. Again, because a common person had to be sent. — So then it is plain that every hierarchy answers to the Father and the Son and the Holy Spirit.

21. But note that the first hierarchy is neither originated nor illumined save by God alone; the middle, however, is illumined by God and by the supreme; the lowest, by God and by the supreme and the middle; the ecclesiastical, by all of them[^p435-2]. Whence the ray of the eternal sun first illumines the hierarchy near to it and makes it hierarchic according to its own likeness; then through that one it comes into the middle, and through those into the lowest, and through all of them into the ecclesiastical. Yet it is not to be understood that an Angel creates an Angel[^p435-3].

22. But secondly, according as the first principle stands in the ground of *originating, governing, beatifying,* so is there a concord of the hierarchies. — For it is nobler *to beatify* than *to create* or *to govern,* and *to create,* where being is given, than *to govern,* where what has been given is conserved. To the highest principle in the ground of *beatifying* answers the supreme hierarchy; in the ground of *creating,* the middle answers; in the ground of *governing,* the last answers. The supreme supremely inflames, the middle supremely gives vigour, the lowest supremely leads back.

23. In the ground of *beatifying* there were three *appropriated,* namely *eternity, comeliness, joyousness;* and according to these the orders of the first hierarchy correspond: *eternity* answers to the Father, to whom the Thrones answer, in which God is said *to sit,* because they have God[^p435-4]; *comeliness* to the Son, to whom the Cherubim; *joyousness* to the Holy Spirit, to whom the Seraphim, love. — Again, there are three other appropriated, namely *power, wisdom, will,* as he is in the ground of *principiating. Power* is appropriated to the Father, to whom the Dominations answer, whose office is *to command; wisdom* to the Son, to whom the Virtues answer; *will* to the Holy Spirit, to whom the Powers answer, in which all adverse powers are destroyed. — In the ground of *governing* there are three appropriated: *piety, truth, holiness. Piety* is in the Angels, *truth* in the Archangels, *holiness* belongs most of all to the Principalities. It behoved, therefore, that the hierarchy, according as it is led back into God, should have an express likeness; which one alone could not unfold.

24. The third consideration is according as that principle holds the principle of *monarchy.* For that monarch is *mighty in supreme loftiness,* since he is supremely *wise* in discerning true things, supremely *holy* in loving good things, supremely *stable* in decreeing just things. The Seraphim answer to supreme *holiness,* in whom is holy love; whence they cry: *Holy, holy, holy*[^p435-5]. To *wisdom* answer the Cherubim, in whom is the fulness of knowledge. To *stability* answer the Thrones, in whom is a seat high and open for receiving.

25. Second, the monarch, who is *presiding in supreme fortitude,* is *authoritative* in establishing laws, *prevailing* in ministering strength, *unconquered* in overcoming enemies. In *establishing laws* he has the order of Dominations, whose office is *to command, to form the command.* In *ministering strength,* so is the order of Virtues, whose office is *to work miracles* and *to carry through* what has been commanded. In *overcoming enemies,* so is the order of Powers, whose office is *to repel* everything disordered and *to promote* everything ordered[^p435-6].

26. Third, the monarch is *feeding with supreme sweetness,* since he is supremely *strenuous* in leading by the hand, supremely *sagacious* in instructing, supremely *sedulous* in guarding. The first belongs to the Principalities, whose office is *to strengthen;* the second to the Archangels, whose office is *to reveal secrets;* the third to the Angels, to whom belongs *sedulous guarding.* — These are the three hierarchies which that sun illumines in a threefold way; whence: *Threefold is the sun burning up the mountains*[^p435-7]. These are the mountains of Bether; in the Canticle: *My beloved is like to a roe and to a young hart upon the mountains of Bether.* Upon these mountains that sun sends its first illuminations.

27. There is another distinction according to *hierarchic integrity,* for which is required sacred *power* or sacred *ordination,* sacred *knowledge,* sacred *operation.* For there is a threefold kind of life in heaven and on earth, namely of the *active,* the *leisured*[^p435-8] and of the *mixed* from both. The *active* answers to operation; the *leisured,* to knowledge; the *mixed,* to order. Therefore there are the active, the contemplative, and those mixed from both.

28. *Knowledge* answers to the supreme hierarchy; *action,* to the lowest; *order* or *power,* to the middle. But *knowledge* is threefold: *upward-acting* and leading back into the origin; *speculative,* receiving lights; *discretive,* decreeing the sentence, making judgments. The first is in the Seraphim, the second in the Cherubim, the third in the Thrones. And because knowledge, as it is *speculative,* belongs to the middle order, therefore it kept the name of *knowledge*[^p435-9]; the other two add *upward-action* and *discretion* or *determination;* therefore they are named from what is superadded. For knowledge properly has the character of speculation.

29. Second, of sacred *power;* there is a threefold power: *sublime, manful, triumphal.* To the first power answers the order of Dominations; to the second, the order of Virtues; to the third, the order of Powers. And because it belongs properly to power *to overcome enemies,* therefore the order of Powers kept the name for itself.

30. A distinction is also observed according to *action,* which is the lowest, in which are all the spirits, *sent to minister*[^p436-1], since « those supreme ones never withdraw from the innermost ». — Whence about the Seraph sent to Isaiah, Dionysius raises a question and does not resolve it; yet he rather seems to hold that it was another Angel, receiving its enkindling from an Angel of that order, and so was named from it. — Of this action the act is threefold: *to purge, to illumine, to perfect.* Greater is *perfection* than *illumination,* and this greater than *purgation; to purge* belongs to the Angels, *to illumine* to the Archangels, *to perfect* to the Principalities.

31. The third distinction is according to the *regards of the heavenly monarchy.* This regard is toward the *supreme,* toward *itself,* toward the *lowest;* just as that prelate is well ordered who is subject to his superior, ordered with respect to himself, and then presides well over inferiors. Lucifer did not keep this order, and therefore he was cast out of his order; he wished first to be over others, and yet he was bound more to God than to himself. — This regard is according to the ground of *receiving, speculating, being united.* The memory receives, the intelligence speculates, the will is united. Through these powers, and not through others, is the turning to God. But it is more *to be united* than *to receive* or *to speculate;* therefore to *union* answer the Seraphim, to *speculation* the Cherubim, to *reception* the Thrones; in the Seraphim is *love,* in the Cherubim *splendour*[^p436-2], in the Thrones *reception* open and tranquil.

32. According to the ground of order or of regard toward *itself,* it is only according to ordered power in respect of three things: either it *commands* what is to be done, or it *carries through* what is commanded, or it *defends* what has been done; and in this the spirits assist one another, since one commands, another carries through, another defends, as in colleges. Unless there be an ordered reception, a communication of strengths, a defence of what has been communicated, there is no order. The first belongs to the Dominations, the second to the Virtues, the third to the Powers. — And he said that he had not placed the Powers or the Virtues well in another place, nor had he then seen well[^p436-3]. — But in the regard *toward us,* we receive from them three benefits: what to *do,* what to *choose,* what to *carry through.* What to *do,* the Angels teach; what to *choose,* the Archangels; what to *carry through,* the Principalities.

33. From the words of Dionysius, On the Angelic Hierarchy, chapter seven[^p436-4], it is drawn out that the love of the Seraphim is *continuous,* supremely *intense,* supremely *penetrating* even to the heart of God, proceeding to the innermost of God from the innermost of the soul; and he sets down the properties of an ever-moving fire. And he speaks in this way of fire in a broad sense, so that it may be extended to the fifth essence. And in this is shown love *continuous, superfervid,* that is, intense, *superacute,* that is, penetrating. — Of the *Cherubim* he says that they *receive* copiously, *speculate* brilliantly, *enjoy* joyously that light. — Of the *Thrones,* that the seat is *raised,* that it is *firm, stable, open* for the receiving of light. Thrones are said to be for judging, because God sits in them, since they are most divine and ministerially manifest his counsel through judgment. For counsel is hidden, but is manifested through judgment; and to them he manifests his counsel. — Of the *Dominations*[^p436-5], that they signify a certain excellence in a certain freedom, and together with this they likewise signify a certain presidency with respect to souls, and have no appetite of disordered lordship. — Of the *Virtues;* « for virtue is the utmost of power[^p436-6] »; whence not just any power is called virtue, but that which is ut-

termost; nor is just any thing called *virtuous,* but that which has stability in enduring, fortitude in resisting. Again, that it be strong, never weakly enfeebled, so long as God wills to flow into it and to receive illuminations in the utmost uprightness. Again, that it have sublimity, so that it may always be borne toward divine things. — Likewise, of the *Powers.* — It belongs to the Dominations *to command;* to the Virtues, *to carry through;* to the Powers, *to order,* so that nothing be contrary, whence he speaks of a repelling force. — Again, it belongs to the Principalities *to lead down;* to the Archangels, *to reveal;* to the Angels, *to announce*[^p437-1].

---

la: Gen. 1, 16. — Immediate post datur summa collat. 20.

en: Gen. 1:16. — Immediately after, the summary of collation 20 is given.

la: Cfr. I. Sent. d. 19. p. I. q. 4.

en: Cf. I Sentences d. 19 p. I q. 4.

la: Gen. 1, 3. seqq.

en: Gen. 1:3 ff.

la: Cfr. Breviloq. p. I. c. 6. Alias 9 considerationes vide infra n. 12-15.

en: Cf. Breviloquium p. I c. 6. For another nine considerations see below, nn. 12-15.

la: Vide supra pag. 215, nota 5.

en: See above p. 215, note 5.

la: Cap. 7, 12. Vulgata bonum pro pium. — De triplici lege cfr. supra collat. 15. n. 20.

en: Chapter 7:12. The Vulgate has *bonum* for *pium.* — On the threefold law cf. above, collation 15 n. 20.

en: Chapter 8:2.

la: Exod. 20, 3. seqq.; ibid. v. 7. et 8. duo seqq. praecepta; v. 12-17. alia praecepta, quae inferius allegantur. Cfr. III. Sent. d. 37. a. 2. q. 1, ubi plura hic dicta tanguntur.

en: Exod. 20:3 ff.; ibid. vv. 7 and 8, the two following commandments; vv. 12-17, the other commandments, which are alleged below. Cf. III Sentences d. 37 a. 2 q. 1, where many of the things said here are touched on.

la: Eph. 4, 28. Vulgata post manibus suis addit quod bonum est.

en: Eph. 4:28. After *manibus suis* the Vulgate adds *quod bonum est.*

la: Eph. 4, 25. — Sententia Augustini inferius posita habetur in libro de Spiritu et lit. c. 4. n. 6; verbotenus occurrit in Glossa ordinaria Rom. 7, 7. Cfr. tom. II. pag. 528, nota 4. et pag. 724, nota 2. Subinde allegatur I. Tim. 6, 10: Radix enim omnium malorum est cupiditas.

en: Eph. 4:25. — The sentence of Augustine set down below is found in the book On the Spirit and the Letter c. 4 n. 6; word for word it occurs in the Glossa ordinaria on Rom. 7:7. Cf. tom. II p. 528, note 4, and p. 724, note 2. Thereupon I Tim. 6:10 is alleged: *For the desire of money is the root of all evils.*

la: Epist. I. Tim. 1, 5: Finis autem praecepti est caritas etc. — Seq. locus est Tit. 2, 12. — De amore privato cfr. August., XI. de Gen. ad lit. c. 15. n. 19. seq. — Inferius verbo stat subiunge: in citato loco Apostoli. Non eget igitur circumlocutione; secus est de aliis duobus, scil. sobrie et iuste. Pro stat Vat. scilicet benigne.

en: Epistle I Tim. 1:5: *Now the end of the commandment is charity* etc. — The following passage is Tit. 2:12. — On private love cf. Augustine, XI On the Literal Meaning of Genesis c. 15 nn. 19 f. — Below, to the word *stat* supply: in the cited place of the Apostle. It needs no circumlocution, then; it is otherwise with the other two, namely *sobrie* and *iuste.* For *stat* the Vatican codex has *scilicet benigne.*

la: Vide supra pag. 214, nota 9. — De seq. propositione cfr. Breviloq. p. VII. c. 7.

en: See above p. 214, note 9. — On the following proposition cf. Breviloquium p. VII c. 7.

la: Col. 1, 18. — Inferius post tertium Spiritui sancto E prosequitur: licet se circumincedant. Nam Pater est in se summa celsitudine pollens, … Habemus monarcham etc. — Superius de primis luminibus vide supra n. 2.

en: Col. 1:18. — Below, after *tertium Spiritui sancto,* E continues: *although they circumincede one another. For the Father is in himself mighty in supreme loftiness,* … *We have a monarch* etc. — Above, on the first lights, see above n. 2.

la: Cfr. supra pag. 206, nota 8.

en: Cf. above p. 206, note 8.

la: Infra n. 19. seqq.

en: Below, nn. 19 ff.

la: E addit et sic in hac monarchia perfectus monarcha noster est quasi sol.

en: E adds *and so in this monarchy our perfect monarch is as it were the sun.*

la: Cfr. Dionys., de Caelest. Hierarch. c. 4. § 2. seqq.

en: Cf. Dionysius, On the Celestial Hierarchy c. 4 §§ 2 ff.

la: De Caelest. Hierarch., c. 3. § 1. Cfr. II. Sent. d. 9. Praenotata, ubi etiam exponuntur plura, quae inferius exhibentur, praesertim de tribus hierarchiis earumque ordinatione et actibus. — Explicatio Dionysii continuatur in n. 18.

en: On the Celestial Hierarchy, c. 3 § 1. Cf. II Sentences d. 9, the *Praenotata,* where also many things are expounded which are set out below, especially concerning the three hierarchies and their ordering and acts. — The explanation of Dionysius is continued in n. 18.

la: Sicut nec creationis est creatio; cfr. II. Sent. d. 1. p. I. a. 3. q. 2. ad 5.

en: Just as neither is there a creation of creation; cf. II Sentences d. 1 p. I a. 3 q. 2 ad 5.

la: Ioan. 16, 28: Exivi a Patre et veni in mundum; iterum relinquo mundum et vado ad Patrem.

en: John 16:28: *I came forth from the Father, and am come into the world; again I leave the world, and I go to the Father.*

la: In E hic additur ex supercaelestium aspectuum varietate; cfr. infra n. 31. et collat. 22. n. 1.

en: In E there is added here *from the variety of the supercelestial regards;* cf. below n. 31 and collation 22 n. 1.

la: Epist. I. Tim. 2, 5: Mediator Dei et hominum, homo Christus Iesus. — Cfr. III Sent. d. 2. dub. 4, ubi in fine dicitur, Gabrielem fuisse de ordine Archangelorum.

en: Epistle I Tim. 2:5: *The mediator of God and men, the man Christ Jesus.* — Cf. III Sentences d. 2 dub. 4, where at the end it is said that Gabriel was of the order of Archangels.

la: Vide supra pag. 62, nota 1. verba Bernardi. Cfr. etiam Gregor., II. Homil. in Evang. homil. 34. n. 9.

en: See above p. 62, note 1, the words of Bernard. Cf. also Gregory, II Homilies on the Gospels, homily 34 n. 9.

la: Cfr. Dionys., de Caelest. Hierarch. c. 10. § 1.

en: Cf. Dionysius, On the Celestial Hierarchy c. 10 § 1.

la: Vide supra pag. 338, nota 2. in fine.

en: See above p. 338, note 2, at the end.

la: Gregor., II. Homil. in Evang. homil. 34. n. 10: Quia enim thronos Latino eloquio sedes dicimus, throni Dei dicti sunt hi qui tanta Divinitatis gratia replentur, ut in eis Dominus sedeat et per eos sua iudicia decernat. Unde et per Psalmistam [Ps. 9, 5.] dicitur: Sedes super thronum, qui iudicas aequitatem. Cfr. infra n. 33.

en: Gregory, II Homilies on the Gospels, homily 34 n. 10: For since in Latin speech we call thrones *seats,* those are called thrones of God who are filled with so great a grace of the Godhead that the Lord sits in them and through them decrees his judgments. Whence also it is said through the Psalmist [Ps. 9:5]: *Thou hast sat upon the throne, who judgest justice.* Cf. below n. 33.

la: Cfr. Dionys., de Caelest. Hierarch. c. 8. § 1; Gregor., II. Homil. in Evang. homil. 34. n. 10; Bernard., V. de Considerat. c. 4. n. 8.

en: Cf. Dionysius, On the Celestial Hierarchy c. 8 § 1; Gregory, II Homilies on the Gospels, homily 34 n. 10; Bernard, V On Consideration c. 4 n. 8.

la: Eccli. 43, 4. — Seq. locus est Cant. 2, 17.

en: Ecclus. 43:4. — The following passage is Cant. 2:17.

la: Cfr. supra pag. 259, nota 8.

en: Cf. above p. 259, note 8.

la: Cherubim siquidem, ut insinuat Dionys., de Caelest. Hierarch. c. 7. § 1, significant « multitudinem scientiae aut fusionem sapientiae »; Seraphim autem idem est ac « incendentes, aut calefacientes ». De Thronis vide supra nota 4.

en: *Cherubim* indeed, as Dionysius intimates, On the Celestial Hierarchy c. 7 § 1, signify « a multitude of knowledge or an outpouring of wisdom »; but *Seraphim* is the same as « those who set on fire, or who warm ». On the *Thrones* see above, note 4.

la: Hebr. 1, 14: Nonne omnes sunt administratorii spiritus in ministerium missi etc. — Seq. sententia est Gregor., II. Homil. in Evang. homil. 34. n. 12: Superiora illa agmina ab intimis nunquam recedunt. De opinione Dionysii respectu Seraph missi ad Isaiam (6, 6.) vide tom. II. pag. 262, nota 5. De triplici actu hierarchico cfr. supra pag. 225, nota 6.

en: Heb. 1:14: *Are they not all ministering spirits, sent to minister* etc. — The following sentence is from Gregory, II Homilies on the Gospels, homily 34 n. 12: Those higher hosts never withdraw from the innermost. On the opinion of Dionysius concerning the Seraph sent to Isaiah (6:6) see tom. II p. 262, note 5. On the threefold hierarchic act cf. above p. 225, note 6.

la: D E speculari.

en: D E: *speculari.*

la: Respicere videtur ea quae posuit II. Sent. d. 9. Praenotata, ubi habetur: Perfectio autem virtutis sive potentiae consistit in tribus, scilicet in praesidendo, et penes hoc attenditur ordo Dominationum; in resistendo, et penes hoc attenditur ordo Potestatum; et in operando, et penes hoc est ordo Virtutum. Et ordinantur hi ordines secundum maiorem dignitatem et minorem, quia plus est praesidere quam repugnare, et repugnare quam per se operari posse etc. — B C D legunt: quod non bene posuerat cum alio, scilicet in scripto [i. e. in Commentario libr. Sent.; B C in septimo], loco Potestates etc.

en: He seems to be looking back to what he set down in II Sentences d. 9, the *Praenotata,* where it is held: But the perfection of a strength or power consists in three things, namely in presiding, and in respect of this the order of Dominations is observed; in resisting, and in respect of this the order of Powers is observed; and in operating, and in respect of this is the order of Virtues. And these orders are ordered according to greater and lesser dignity, since it is more to preside than to withstand, and to withstand than to be able to operate of oneself, etc. — B C D read: *that he had not placed it well along with another, namely in the writing* [i. e. in the Commentary on the books of the Sentences; B C *in the seventh*], in the place of *Powers,* etc.

la: Paragr. 1: Mobile enim semper eorum circa divina et incessabile et calidum et acutum et superfervidum intentae et non indigentis et inflexibilis semper motionis, et superpositorum reductive et active assimilativum, tanquam recaleficans illa et resuscitans in similem calorem et igneum caelitus et holocauste purgativum… Ipsa vero Cherubim cognoscibile eorum et deividum, et altissimae luminum dationis acceptivum et contemplativum… Ipsa autem altissimarum et compactarum Sedium… omni extremitate inflexibiliter in sublimissimum et circa vere excelsum totis virtutibus incommutabiliter et stabiliter collocatum et divini superadventus… acceptivum et deiferum et famulariter in divinas susceptiones apertum. Cfr. c. 13. § 3, et Hug. a S. Vict., VI. et VII. Exposit. in Hierarch. caelest. Vide etiam supra n. 24. Infra cum F et G posuimus quintam essentiam; Vat. quamlibet essentiam.

en: Paragraph 1: For their ever-moving quality about divine things, unceasing and hot and keen and superfervid, of a motion intent and needing nothing and never bending; and their assimilative power, leading back and active, over the things set beneath them, as rewarming them and rousing them to a like heat, and fiery from heaven and purgative as a holocaust… But the Cherubim's is the knowable and God-seeing quality of these things, and receptive and contemplative of the highest giving of lights… And that of the most high and compacted Seats… placed in the most sublime and about the truly exalted with every extremity unbendingly, with all their strengths unchangeably and stably, and receptive of the divine advent from above… and God-bearing and ministerially open to divine receivings. Cf. c. 13 § 3, and Hugh of St Victor, VI and VII Exposition on the Celestial Hierarchy. See also above n. 24. Below, with F and G we have put *quintam essentiam;* the Vatican codex, *quamlibet essentiam.*

la: Dionys., loc. cit. c. 8. § 1. ait: Igitur sanctarum Dominationum manifestativam nominationem aestimo declarare absolutam quandam et omni ignominia minorationis liberam anagogen, non ad similitudinem tyrannicarum dissimilitudinem ullo modo universaliter eam inclinatam, liberaliter severam dominationem… Ipsam vero sanctarum Virtutum fortem quandam et incommutabilem virilitatem, in omnes secundum earum deiformitatem operationes, ad nullam susceptionem inditarum ei divinarum illuminationum imbecilliter infirmatam… Ipsam autem sanctarum Potestatum… bene ornatam et inconfusam circa divinas susceptiones ordinationem et ordinatam supermundanae et intellectualis potestatis non tyrannice in eo quae inferiora sunt, potestativis virtutibus praecipitatae etc.

en: Dionysius, in the place cited, c. 8 § 1, says: I judge, therefore, that the manifesting name of the holy Dominations declares a certain absolute anagogy, free of all the ignominy of belittlement, in no way universally inclined toward the unlikeness of tyrannical likeness, a liberally severe lordship… But that of the holy Virtues, a certain strong and unchangeable manfulness in all their operations according to their deiformity, in no wise weakly enfeebled for the receiving of the divine illuminations put into them… And that of the holy Powers… a well-adorned and unconfused ordering about the divine receivings, and an ordered quality of the supermundane and intellectual power, not tyrannically cast down upon the things beneath it by domineering strengths, etc.

la: Aristot., I. de Caelo et mundo, text. 116. (c. 11.). Cfr. tom. I. pag. 564, nota 7. et tom. II. pag. 671, nota 6.

en: Aristotle, I On the Heaven and the World, text 116 (c. 11). Cf. tom. I p. 564, note 7, and tom. II p. 671, note 6.

la: Cfr. supra n. 20-23.

translators_notes:
**Provenance.** Printed pp. 431–437 (PDF 507–513), raw L72794–L73698. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer bands
at 2.4–3.2×. Plate scouting banked before writing at `manual-review/hex-c21-plate-scouting.md`.

**★★ THE SPAN IS SEVEN LEAVES AND BOTH ENDS FALL INSIDE A LEAF.** Collatio XXI opens near the head
of p. 431, three lines below Collatio XX's tail in both columns, and closes **part-way down p. 437**,
where `COLLATIO XXII.` prints below it. **The far end was fixed positively from that printed header
on the band — p. 437's own running head already reads `IN HEXAËMERON COLLATIO XXII.` while XXI still
fills the top of the leaf, the FOURTH consecutive collatio-boundary leaf mis-named by its own
running head** (p. 419 did it to c18, p. 424 to c19, p. 431 to c20). The rule is not weakening; it
is simply what a running head does at every boundary in this work.

**Heading.** `COLLATIO XXI.` carries **no apparatus anchor**, and neither does its two-line
subtitle. Twenty-first opening read; only `COLLATIO I.` has one. The in-place subtitle is what the
`WORKS` registry was given, per the standing rule — it was not copied from the volume index.

**★★ THE SUMMARIUM PROMISES THIRTY-THREE ¶¶ AND THE BODY WAS COUNTED, ON THE BANDS: IT RUNS
LEVEL.** The Summarium stands at full measure on p. 431 between the subtitle and the two-column
body, fills most of the leaf, carries no anchor, and ends *…Doctrina Dionysii de his, 33.* The body
has **33 numbered ¶¶, 1..33, no gaps, identical in both languages.** ⚠ Two of those numbers are
unreadable in the raw (¶ 16's opener is overrun by a marginal gloss, ¶ 25's numeral is garbled);
both were read on the band. The Summarium is a finding aid and has run short before — three at c6,
one at c14 — so the count is what the body says, not what the synopsis promises.

**★★ HAND-OFF PICKED UP — p. 431 nn. 2–3, AND BOTH WERE RE-DERIVED AT THE BAND, NOT ADOPTED.**
c20 forwarded ownership only. Re-derived: p. 431's register holds three entries; **n. 1 is
Collatio XX's** (it answers XX's ¶ 30, *…non introierunt¹*, and prints alone in the left block),
and nn. 2–3 are this collatio's, anchoring at *duo magna luminaria²* (¶ 1) and *cum distinctione³*
(¶ 2, the last words on the leaf), both printing in the right block. **The hand-off was right about
ownership and, this time, right about column too** — which is exactly the claim that has to be
re-derived rather than trusted, since a hand-off tells you which notes are yours and never where
they land.

**★★ HAND-OFF FORWARDED — p. 437 n. 2 IS COLLATIO XXII's; ONLY n. 1 IS THIS CHUNK's.** p. 437's
register holds two entries: n. 1 `Cfr. supra n. 20-23.` answers this collatio's last word
(*…Angelorum, nuntiare¹*), and n. 2 `Apoc. 12, 1. — De seqq. cfr. collat. praeced.` answers XXII's
own ¶ 1 (*stellarum duodecim²*), printing in the right block. ⚠ **c22 must re-derive that.**
★ **The two boundary leaves divide in mirror proportions** — p. 431 gives one note to the earlier
collatio and two to this one; p. 437 gives one to this one and one to the next. **Five consecutive
boundary leaves, five shapes** (p. 414 split 3/1 · p. 419 all-earlier · p. 424 all-earlier ·
p. 431 1/2 · p. 437 1/1). The shape has still never repeated.

**Per-page register (39 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 431 | **nn. 2–3 only** — n. 1 is Collatio XX's | n. 1 L, nn. 2–3 R | nn. 2–3 R | they **coincide** |
| 432 | nn. 1–7 | nn. 1–4 L, nn. 5–7 R | nn. 1–4 L, nn. 5–7 R | they **coincide** |
| 433 | nn. 1–8 | nn. 1–4 L, nn. 5–8 R | nn. 1–4 L, nn. 5–8 R | they **coincide** |
| 434 | nn. 1–6 | **nn. 1–3 L**, nn. 4–6 R | nn. 1–4 L, nn. 5–6 R | left block **underruns by one** |
| 435 | nn. 1–9 | nn. 1–4 L, nn. 5–9 R | nn. 1–4 L, nn. 5–9 R | they **coincide** |
| 436 | nn. 1–6 | **nn. 1–4 L**, nn. 5–6 R | nn. 1–2 L, nn. 3–6 R | left block **overruns by two** |
| 437 | **n. 1 only** — n. 2 is Collatio XXII's | n. 1 L | n. 1 L | they **coincide** |

★ **BLOCK-vs-ANCHOR DIRECTION REVERSES INSIDE THIS CHUNK, WITH THREE COINCIDENCES BETWEEN THE TWO
MISMATCHES** — p. 434 underruns by one, p. 435 coincides, p. 436 overruns by two. c13 showed the
same reversal inside one chunk; the standing rule stands. Read every leaf's anchors.

★ **Two gutter-crossing runovers, both in the right block, both logged once:** p. 433 n. 5 (the
long variant note from E) and **p. 436 n. 4**, the Dionysius quotation, which breaks at
*…et deividum, et altis-* | *-simae luminum dationis…*. No page-crossing runover: every leaf's
register opens numbered, checked at magnification on all seven, and the negative is recorded here
so the next chunk can tell a checked "none" from an unchecked one.

★ **p. 433's left footer block closes with the signature line `S. Bonav. — Tom. V.` and the right
block's foot carries the sheet signature `55`** — printer's furniture, not apparatus, and not
transcribed.

**Gutters, measured per REGION, per leaf.** p. 431 **1178** (the body region 0.64–0.79 ONLY — the
leaf stacks XX's tail, a display heading, a full-measure Summarium and XXI's body, and c20 never
measured it because it held only three lines there; band 1147–1210, centre-rule island peak 220) ·
p. 432 **1260** (band 59 px, sub-60 — the skew screen reports a drift of 6 px and
`ONE SPLIT SUFFICES → 1258`, so the narrow run here is the rule inking heavily, not drift) ·
p. 433 **1200** · p. 434 **1349** (band 54 px, sub-60; the skew screen shows a real monotonic walk
1313→1324, an 11 px drift, and one split still separates the columns) · p. 435 **1186** ·
p. 436 **1371** · p. 437's seven lines were read full-width at 2.4×, the region being too short for
any window consensus — `gutter-profile.py` fails outright on it and says so.

**★ THREE READINGS THE BAND SETTLED AGAINST THE RAW.**
1. **¶ 5 `origo *originans*`** — the raw gives *origo originatis.* Read at 4×: **originans**, which
   is also the Summarium's word and the phrase ¶ 11 repeats.
2. **¶ 16 `Et **has** illuminationes`** — the raw gives *Et istas illuminationes,* its opener
   overrun by the `Pars II.` marginal gloss.
3. **¶ 9's whole continuation onto p. 433** is invisible in a careless read of the raw's page
   joint; it runs *…ubi non solum prohi-* | *-betur alienum, immo praecipitur, ut de suo det,*
   and the Apostle's text that follows is Eph. 4:28 in Quaracchi's own wording, not the Vulgate's.

**Register — reused from c20 and extended.** *vigens / fulgens / calens* → "vigorous / resplendent
/ warm" (the collatio's governing triad; *fulgens* takes "resplendent" so that *splendor* can keep
"splendour" beside it) · *celsitudine pollens* → "mighty in loftiness" · *fortitudine praesidens* →
"presiding in fortitude" · *dulcedine pascens* → "feeding with sweetness" · *authenticus* →
"authoritative" · *praevalidus* → "prevailing" · *invictus* → "unconquered" · *virilis / virilitas*
→ "manful / manfulness" · *strenuus, sagax, sedulus* → "strenuous, sagacious, sedulous" ·
*circumincessio* → "circumincession" (frozen at the Itinerarium) · *hierarchizata / hierarchizatur*
→ "made hierarchic" (frozen at c20) · *sursumactiva / sursumactio* → "upward-acting /
upward-action" · *discretiva* → "discretive" · *actuosa / otiosa / permixta* → "active / leisured /
mixed" · *deiformis / deiformitas* → "deiform / deiformity" · *influentia* → "influence" ·
*formositas* → "comeliness" (as at the Itinerarium's *speciositas*, and for the same reason —
*pulcritudo* and *species* must stay separately available) · *tentio, visio, fruitio* → "holding,
vision, fruition" (c20's freeze, and ¶ 11 is where c20 took it from).
- ⚠ ***diiudicatio* does not occur here, but *iudicium* does** (¶ 33, of the Thrones) and takes
  "judgment", per the Itinerarium freeze.
- ⚠ ***excessus* does not occur in this collatio at all** — the first of the four Hexaemeron
  chunks in which it does not. Nothing to decide; recorded so its absence is not read as a change.

**Marginalia** (trimmed from the body per the standing Vol V convention; body order).
p. 431: *Introductio.* · *Pars I. De monarcha caelestis hierarchiae.* · *Tria in ipso.* ·
*Notandum.* · *Circumincessio.*
p. 432: *Ratio exemplaritatis cum appropriatione.* · *Novem illuminationes.* · *Appropriationes 9,
respicientes opera Dei ad extra.* · *Respectus tres.* · *Secundum primum tria appropriata.* ·
*Voluntas etiam ad intra.* · *Item, secundum alterum.* · *Ab his manant 3 leges.* · *Per has Deus
gubernat.* · *Imprimit eas mentibus.* · *Eminenter sunt in Deo.* · *Inde tria prima mandata.* ·
*Alia tria.* · *Alia tria.*
p. 433: *Decimum praeceptum.* · *Abdicatio cupiditatis est consummatio praeceptorum.* ·
*Confirmatur.* · *Secundum tertium tria appropriata.* · *Quoad Deum in se 9 considerationes.* ·
*Tria in Deo.* · *Appropriantur.* · *Pro primo requiruntur tres proprietates.* · *Item, pro
secundo.* · *Item, pro tertio.*
p. 434: *Pars II. De caelesti hierarchia Angelorum et Beatorum.* · *Haec primo illustratur.* ·
*Quid sit hierarchia.* · *De influentia divina.* · *Divisio caelestis hierarchiae et
appropriatio.* · *Sufficientia divisionis monstratur triplici modo.* · *Notandum.* · *Primo,
ratione exemplaritatis divinae triplici principio.* · *Principium 1, quo monstratur sufficientia.* ·
*Continuatur.* · *De Angelo Gabriele.*
p. 435: *De ordine illuminationis.* · *Principium 2.* · *Continuatur.* · *Principium 3.* ·
*Continuatur.* · *Continuatur.* · *Epilogus.* · *Secundo, ratione integritatis tripliciter.* ·
*Primo, sec. triplicem scientiam.*
p. 436: *Secundo, sec. triplicem potestatem.* · *Tertio, sec. triplicem actum actionis.* ·
*Tertio, ratione dispositionis caelestis monarchiae et triplicis aspectus.* · *De primo.* ·
*De secundo.* · *Retractatio.* · *De tertio.* · *Confirmatur per Dionysium.*
p. 437: **none** — the collatio's last seven lines carry no gloss in either margin, checked at
2.1×. A negative, recorded so it is not read as an omission.

**`[?]` flags: none.** Every reading in the body and in all 39 entries was settled on the band.

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