title: Coll. 10

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 X.
#### *De secunda visione tractatio tertia, quae incipit agere de fidei speciositate.*

### Summarium

*Introductio. Fides est speciosa secundum duodecim speculationes orientes ex fide, 1. — Pars I. De his duodecim speculationibus in genere. Comparantur duodecim stellis et margaritis, 2. — Stellae differunt claritate; istae speculationes enumerantur, 3. — Notatur, non omnia credibilia posse investigari a ratione, 4. — Sufficientia harum duodecim ex quadruplici veritatis ratione, 5. — Primo consideratur veritas ut praeexistens tripliciter, 6. — Item, ut efficiens tripliciter, 7. — Item, ut reficiens tripliciter, 8. — Item, ut consummans tripliciter; epilogus, 9. — Pars II. De primo speculabili in specie, scilicet Deum esse primum. Esse est nomen Dei manifestissimum et perfectissimum, 10. 11. — Consideratur idem etiam in speculo creaturarum tripliciter: secundum viam ordinis, originis et completionis. Secundum viam ordinis tripliciter, primo secundum ordinem posterioris ad prius, 12. — Item, inferioris ad superius, 13. — Item, temporis ad aevum, et aevi ad aeternitatem, 14. — Secundum viam originis quadrupliciter, 15. 16. — Secundum viam completionis quintupliciter, 17. Epilogus partis II, 18.*

1. *Vocavit Deus firmamentum caelum*[^p377-1] etc. De altitudine fidei et eius firmitate dictum est; nunc de *speciositate* dicendum est. Dicitur enim *caelum* quasi *caelatum*, id est sculptum luminibus. Quomodo speciosa sit haec fides, habetur in Genesi[^p377-2]: *Suspice caelum et numera stellas, si potes; sic erit semen tuum.* Pollicitatio seminis *carnalis* facta est ad Abraham, quia *sic*, inquit, *erit semen tuum;* pollicitatio etiam seminis *spiritualis* ei facta est, eo quod *pater multarum gentium* per fidem futurus. *Caro* Abraham generavit semen, et multiplicatum est; multo fortius eius generatio *spiritualis* fuit fecunda et generavit spiritualiter mente fecundata. Pullulationes speculationum orientium ex fide sunt transcendentes claritatem siderum. In Apocalypsi[^p377-3]: *Sustulit me in spiritu in montem magnum et altum, et vidi Ierusalem descendentem de caelo.* Et vidit, quod habebat *duodecim portas*, et super quamlibet portam margarita una, et *portae ex singulis margaritis*.

2. Hae speculationes fidei comparantur *sideribus* et comparantur *duodecim margaritis*. Licet enim sint stellae illae innumerabiles, tamen sunt duodecim signa, per quae sol currit[^p377-4]. Ista duodecim signa nihil aliud sunt nisi quaedam stellae, quae secundum varias figuras et varietatem luminum habent diversas influentias; et sol illis coniunctus variis temporibus secundum diversas influentias habet vitam ministrare in mundo. — Hae autem, ut dictum est, orientes ex fide speculationes comparantur claritati *margaritarum*, quia sunt *fulgidae, vivificae, iucundae* ad modum margaritae, quae habet *fulgorem* sive *fulget, confortat* per efficaciam, cor *iucundat*.

3. Secundum hoc igitur ingrediuntur ad contemplationem, nec potest ad visiones Apocalypsis homo mundanus accedere, nisi intelligat ista. Cum igitur secundum Apostolum[^p377-5] sit *alia claritas solis, alia lunae, alia stellarum*, nos sublimati per fidem *transformamur a claritate in claritatem*, et hoc, *revelata facie*, ut similes simus *duodecim stellis* et *duodecim margaritis*. — Duodecim speculationes sunt, quas habemus ex fide: credere Deum *primum*, Deum *trinum et unum*, et *exemplar rerum*, ut *creantem mundum*, ut *formantem animam, dantem spiritum* — Deum *carni unitum*, Deum *crucifixum, medelam mentium, vitale pabulum, ultorem scelerum, praemium aeternum*.

4. Nota etiam, quod quaedam sunt credibilia, non tamen *intelligibilia* per rationem, ut *Abraham*

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*genuit Isaac*[^p378-1], sive facta particularia; quaedam autem credibilia sunt *intelligibilia*; et quando intelliguntur, rationes solidas habent.

5. Ad sufficientiam horum duodecim nota, quod claritas fidei speculanda est ut veritatis *praeexistentis*, ut veritatis *efficientis*, ut veritatis *reficientis*, ut veritatis *perficientis*.

6. Ut veritatis *praeexistentis* tripliciter: vel quantum ad *essentiam*, vel quantum ad *excellentiam*, vel quantum ad *refulgentiam*. *Esse* enim divinum primum est, quod venit in mente. Unde Moysi quaerenti[^p378-2], quod esset nomen Dei, respondit Deus: *Ego sum qui sum;* et in hoc comprehendit quidquid est sive *bonum*, sive *potens*. — Secundo, quantum ad *excellentiam*, ut Deus unus, trinus et verus. — Tertio, quantum ad *refulgentiam*, ut exemplar rerum.

7. Si autem claritas consideratur ut veritas *efficiens*, hoc est tripliciter: aut in quantum *inchoat naturam;* aut in quantum *illustrat intelligentiam;* aut in quantum *inspirat gratiam. Inchoat naturam* sive mundum, quod non solum est credibile, sed etiam intelligibile. Ut *illustrat intelligentiam;* et sic format animam, scilicet intellectum humanum et angelicum, ut sit Deus obiectum intellectus; et hinc est, quod habet rationem *perpetui* quantum ad imaginem creationis, reparationis, similitudinis; quia imago est essentialis dependentia et relatio[^p378-3]. Ut *inspirat gratiam;* hic est consummatio, et hoc est *credibile* et *intelligibile*. Voluntas enim non perficitur nisi per donum Spiritus sancti infusum.

8. Si autem claritas veritatis consideratur ut *reficiens*, similiter tripliciter claritas refulget in anima: aut quantum ad humanae et angelicae reparationis *principium*, vel quantum ad *pretium*, vel quantum ad *effectum*. Primo est speculari Deum *carni unitum*, quod est credibile et intelligibile; si ut *pretium*, sic cruci affixum; si ut *effectus*, sic Deus *medicina* est animae. Est ergo principium nostrae *creationis, reparationis, praemiationis*.

9. Si autem consideratur ut *consummans* sive perficiens, sic tripliciter: ut *vitale pabulum* Ecclesiae militantis et triumphantis, ut *ultor scelerum*, ut *finale praemium*. Oportet, Deum esse primum; ergo est credibile et intelligibile, et hoc secundum influentiam secundum legem *clementiae, iustitiae* et *concordiae*: secundum primum, ut *virtus;* secundum secundum, ut *veritas;* secundum tertium, ut *aequitas*. — Hae sunt duodecim portae, de quibus Psalmus[^p378-4]: *Aperite mihi portas iustitiae. Iusti intrabunt in eam;* quia *iustus ex fide vivit*.

10. Primum speculabile est, Deum esse. Primum nomen Dei est *esse*, quod est manifestissimum et perfectissimum, ideo primum; unde nihil manifestius, quia quidquid de Deo dicitur reducitur ad *esse;* hoc est proprie proprium nomen Dei. Deus non dixisset Moysi sive latori Legis[^p378-5]: *Ego sum qui sum*, nisi esset primus. Postea dixit: *Deus Abraham, Deus Isaac, Deus Iacob;* in quo *mysterium Trinitatis* expressit. Tertio dixit: *Qui fecit os hominis et linguam;* in quo explicavit, se esse *exemplar*.

11. Deum esse *primum*, manifestissimum est, quia ex omni propositione, tam affirmativa quam negativa, sequitur, Deum esse, etiam si dicas: Deus non est, sequitur: si Deus non est, Deus est; quia omnis propositio infert se *affirmativam* et *negativam*, ut si Socrates non currit, verum est, Socratem non currere[^p378-6].

12. Consideratur etiam haec veritas quasi in quodam speculo, quod confortat et dat visum. Omnis enim creatura concurrit ad hoc speculum faciendum et iungitur in hoc speculo secundum viam *ordinis, originis, completionis*. — Primo tripliciter: secundum rationem *posterioris* ad prius, *inferioris* ad superius, *temporis* ad aevum et aevi ad aeternitatem. Manifestum enim est, si est *posterius*, est *prius:* ergo et *primum:* ergo in isto ordine per *posteriora* ad *priora* et ad *primum* pervenitur. Omnia enim vel sunt posteriora, vel media, vel prima[^p378-7].

13. Secundo est ordo *inferioris* ad *superius*, et *superioris* ad *summum*, quae habent essentialem ordinem et dependentiam secundum ordinem naturae. Et non dicitur hic *superius* et *inferius* secundum lineam praedicamentalem[^p378-8], sed secundum magis nobile et minus nobile.

14. Tertio est ordo *temporis* ad *aevum* et *aevi* ad *aeternitatem:* quia, si est aliquid propter aliud creatum, ergo et illud aliud est aliquid propter aliud, scilicet increatum, et illud erit propter se; ut si est res temporalis propter animam, et anima propter Deum; necessario ergo Deus per se et propter se est. — Secundum ordinem ergo *causalitatis, dignitatis* et *finis* omnia declarant, esse *primum, summum* et *ultimum*, scilicet in ratione finiendi. Hoc ergo secundum rationem *ordinis*.

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15. Alio modo omnis creatura dicit, Deum esse secundum rationem *originis:* ut si est ens *creatum*, est ens *increatum;* et si est ens per *participationem*, est ens per *essentiam;* si est ens per *compositionem*, est ens per *simplicitatem;* si est ens per *multiformitatem*, est ens per *uniformitatem* vel identitatem.

16. Primo dicendum, quod omne creatum ponit causam, et universitas causatorum ponit causam primam universalem. Tunc quaero de causa illa: aut est *creata*, aut *non:* si *sic*, erit abire in infinitum; si *non*, habeo propositum. — Item, ens per *participationem* ab eo habet *esse*, quod est ens per *essentiam*, quia fluit ab eo. — Similiter, omne *compositum* est a componentibus; similiter et *partes*, cum sint *dependentes* ad invicem, sunt ab aliquo *simplicissimo absoluto*. — Similiter de *multiformitate;* si enim est ens per *multiformitatem*, est ens per *uniformitatem*, ut in numeris, quia necesse est devenire ad unitatem. Hoc ergo ratione *originis*.

17. Tertio modo ratione *completionis*. Si est *esse potentiale*, est *esse actuale;* si est *esse mutabile*, est *esse immutabile;* si est *esse secundum quid*, est *esse simpliciter;* si est *esse dependens*, est *esse absolutum;* si est *esse in genere*, est *esse extra genus*. — Ens autem *potentiale* venit ab *esse actuali* necessario in *diversis;* sed *in eodem esse potentiale* praecedit *esse actuale*[^p379-1]. — Similiter, *mutabile* est fluens ab immutabili fixo. — Similiter, *creatura* essentialiter dependet a primo, et *materia* et *forma*, et etiam *accidens* magis dependet a Deo quam a suo subiecto; quia Deus potest facere, ut sit sine subiecto, ut in Sacramento altaris[^p379-2], sed non, quod non *dependeat ab eo*. — Similiter, si est ens *secundum quid*, est et ens *simpliciter* in his quae nata sunt esse *simpliciter;* ut si est sapiens *secundum quid*, est sapiens *simpliciter*, ut removeatur instantia: est albus dente: ergo est albus simpliciter[^p379-3]. — Si est ens *in genere*, est ens *extra genus*. Ens enim *in genere* habet differentias coarctantes; et tale non habet *posse, esse* et *agere universaliter*. Unde Deus est ens *extra genus* et *supra genus*[^p379-4].

18. Hae igitur speculationes *ordinis, originis* et *completionis* ducunt ad illud *esse* primum, quod repraesentant omnes creaturae. Hoc enim nomen scriptum est in omnibus rebus; et sunt hae conditiones entis, super quas fundantur certissimae illationes. Unde dixit ille[^p379-5]: « Prima rerum creatarum omnium est *esse* »; sed ego dico: prima rerum intellectualium est *esse primum*.

---

english:
### COLLATION X.
#### *On the second vision: the third treatment, which begins to treat of the comeliness of faith.*

### Summarium

*Introduction. Faith is comely according to the twelve speculations arising out of faith, 1. — Part I. On these twelve speculations in general. They are compared to twelve stars and to pearls, 2. — The stars differ in brightness; these speculations are enumerated, 3. — It is noted that not all things believable can be investigated by reason, 4. — The sufficiency of these twelve from the fourfold account of truth, 5. — First, truth is considered as pre-existing, in three ways, 6. — Likewise, as effecting, in three ways, 7. — Likewise, as restoring, in three ways, 8. — Likewise, as consummating, in three ways; epilogue, 9. — Part II. On the first object of speculation in particular, namely that God is first. Being is the most manifest and most perfect name of God, 10. 11. — The same is considered also in the mirror of creatures in three ways: by the way of order, of origin, and of completion. By the way of order, in three ways: first according to the order of the posterior to the prior, 12. — Likewise, of the inferior to the superior, 13. — Likewise, of time to aeviternity, and of aeviternity to eternity, 14. — By the way of origin, in four ways, 15. 16. — By the way of completion, in five ways, 17. Epilogue of part II, 18.*

1. *God called the firmament heaven*[^p377-1] etc. Of the height of faith and of its firmness it has been said; now its *comeliness* must be spoken of. For *heaven* (*caelum*) is so called as it were *engraven* (*caelatum*), that is, sculpted with lights. How comely this faith is, is had in Genesis[^p377-2]: *Look up to heaven and number the stars, if thou canst; so shall thy seed be.* The promise of *carnal* seed was made to Abraham, because *so*, he says, *shall thy seed be;* the promise also of *spiritual* seed was made to him, in that he was to be *the father of many nations* through faith. Abraham's *flesh* begot seed, and it was multiplied; much more strongly was his *spiritual* generation fruitful, and it begot spiritually, his mind having been made fruitful. The buddings forth of the speculations arising out of faith transcend the brightness of the stars. In the Apocalypse[^p377-3]: *He took me up in spirit into a great and high mountain, and I saw Jerusalem coming down out of heaven.* And he saw that it had *twelve gates*, and over each gate one pearl, and *the gates were of single pearls*.

2. These speculations of faith are compared to the *constellations* and are compared to *twelve pearls*. For although those stars are innumerable, nevertheless there are twelve signs through which the sun runs[^p377-4]. These twelve signs are nothing else but certain stars which, according to their various figures and the variety of their lights, have diverse influences; and the sun, conjoined to them at various seasons according to their diverse influences, has to minister life in the world. — But these speculations arising out of faith are, as has been said, compared to the brightness of *pearls*, because they are *glittering, life-giving, gladdening*, after the manner of a pearl, which has *lustre* or *glitters*, *strengthens* by its efficacy, and *gladdens* the heart.

3. According to this, therefore, men enter upon contemplation; nor can a worldly man approach the visions of the Apocalypse unless he understands these things. Since, therefore, according to the Apostle[^p377-5] there is *one brightness of the sun, another of the moon, another of the stars*, we, raised on high through faith, *are transformed from brightness into brightness*, and this *with face unveiled*, that we may be like the *twelve stars* and the *twelve pearls*. — There are twelve speculations which we have from faith: to believe God *first*; God *three and one*, and *the exemplar of things*; as *creating the world*, as *forming the soul, giving the spirit* — God *united to flesh*, God *crucified, the healing of minds, the food of life, the avenger of crimes, the eternal reward*.

4. Note also that certain things are believable and yet not *intelligible* by reason, such as *Abraham begot Isaac*[^p378-1], or particular facts; but certain believable things are *intelligible*, and when they are understood they have solid grounds.

5. For the sufficiency of these twelve, note that the brightness of faith is to be contemplated as that of *pre-existing* truth, as that of *effecting* truth, as that of *restoring* truth, as that of *perfecting* truth.

6. As that of *pre-existing* truth, in three ways: either as regards *essence*, or as regards *excellence*, or as regards *refulgence*. For the divine *being* is the first thing that comes into the mind. Hence to Moses, asking[^p378-2] what was the name of God, God answered: *I am who am;* and in this he comprehended whatever is, whether *good* or *powerful*. — Second, as regards *excellence*, as God one, three, and true. — Third, as regards *refulgence*, as the exemplar of things.

7. But if brightness is considered as *effecting* truth, this is in three ways: either inasmuch as it *begins nature;* or inasmuch as it *illumines the understanding;* or inasmuch as it *inspires grace*. It *begins nature* or the world, which is not only believable but also intelligible. As it *illumines the understanding;* and so it forms the soul, that is, the human and the angelic intellect, so that God is the object of the intellect; and hence it is that the soul has the character of the *perpetual* as regards the image of creation, of reparation, of likeness; because an image is an essential dependence and relation[^p378-3]. As it *inspires grace;* here is the consummation, and this is *believable* and *intelligible*. For the will is not perfected except through the gift of the Holy Spirit infused.

8. But if the brightness of truth is considered as *restoring*, likewise in three ways does brightness shine back in the soul: either as regards the *principle* of human and angelic reparation, or as regards its *price*, or as regards its *effect*. First it is to contemplate God *united to flesh*, which is believable and intelligible; if as the *price*, so fixed to the cross; if as the *effect*, so God is the *medicine* of the soul. He is therefore the principle of our *creation, reparation, and rewarding*.

9. But if he is considered as *consummating* or perfecting, so in three ways: as the *food of life* of the Church militant and triumphant, as the *avenger of crimes*, as the *final reward*. It behoves that God be first; therefore he is believable and intelligible, and this according to an inflowing according to the law of *clemency, of justice*, and of *concord*: according to the first, as *power;* according to the second, as *truth;* according to the third, as *equity*. — These are the twelve gates, of which the Psalm[^p378-4]: *Open ye to me the gates of justice. The just shall enter into it;* because *the just man liveth by faith*.

10. The first object of speculation is that God is. The first name of God is *being*, which is most manifest and most perfect, and therefore first; whence nothing is more manifest, because whatever is said of God is reduced to *being;* this is properly the proper name of God. God would not have said to Moses, that is, to the bearer of the Law[^p378-5]: *I am who am*, unless he were first. Afterwards he said: *the God of Abraham, the God of Isaac, the God of Jacob;* in which he expressed the *mystery of the Trinity*. Third he said: *Who made the mouth of man and the tongue;* in which he unfolded that he is the *exemplar*.

11. That God is *first* is most manifest, because from every proposition, affirmative as well as negative, it follows that God is — even if you say: God is not, it follows: if God is not, God is; because every proposition entails itself as *affirmative* and as *negative*, as if Socrates does not run, it is true that Socrates does not run[^p378-6].

12. This truth is considered also as in a certain mirror, which strengthens and gives sight. For every creature concurs in the making of this mirror and is joined in this mirror by the way of *order, of origin, of completion*. — First, in three ways: according to the account of the *posterior* to the prior, of the *inferior* to the superior, of *time* to aeviternity and of aeviternity to eternity. For it is manifest that if there is a *posterior*, there is a *prior:* therefore also a *first:* therefore in this order one arrives through *posterior* things at *prior* things and at the *first*. For all things are either posterior, or middle, or first[^p378-7].

13. Second is the order of the *inferior* to the *superior*, and of the *superior* to the *highest*, which have an essential order and dependence according to the order of nature. And *superior* and *inferior* are not said here according to the predicamental line[^p378-8], but according to the more noble and the less noble.

14. Third is the order of *time* to *aeviternity* and of *aeviternity* to *eternity:* because if there is something created for the sake of another, then that other too is something for the sake of another, namely of the uncreated, and that will be for its own sake; as if a temporal thing is for the sake of the soul, and the soul for the sake of God; necessarily, therefore, God is through himself and for his own sake. — According to the order, then, of *causality, of dignity*, and of *end*, all things declare him to be *first, highest*, and *last*, that is, in the character of that which brings to an end. This, then, according to the account of *order*.

15. In another way every creature says that God is according to the account of *origin:* as, if there is created being, there is uncreated being; and if there is being by *participation*, there is being by *essence;* if there is being by *composition*, there is being by *simplicity;* if there is being by *multiformity*, there is being by *uniformity* or identity.

16. First it must be said that everything created posits a cause, and the totality of things caused posits a first universal cause. Then I ask concerning that cause: either it is *created*, or *not:* if *so*, there will be a going off into infinity; if *not*, I have what I proposed. — Likewise, being by *participation* has *being* from that which is being by *essence*, because it flows from it. — Likewise, every *composite* is from its components; likewise the *parts* too, since they are *dependent* upon one another, are from something *most simple and absolute*. — Likewise concerning *multiformity;* for if there is being by *multiformity*, there is being by *uniformity*, as in numbers, because it is necessary to arrive at unity. This, then, by the account of *origin*.

17. In a third way, by the account of *completion*. If there is *potential being*, there is *actual being;* if there is *mutable being*, there is *immutable being;* if there is being *in a certain respect*, there is being *simply;* if there is *dependent being*, there is *absolute being;* if there is being *in a genus*, there is being *outside a genus*. — Now *potential* being comes from *actual being* necessarily in *different* things; but *in the same* thing potential being precedes actual being[^p379-1]. — Likewise, the *mutable* is a flowing from the immutable and fixed. — Likewise, a *creature* depends essentially on the first, both *matter* and *form*, and even an *accident* depends more on God than on its subject; because God can bring it about that it be without a subject, as in the Sacrament of the altar[^p379-2], but not that it should not *depend on him*. — Likewise, if there is being *in a certain respect*, there is also being *simply* in those things which are apt to be *simply;* as if one is wise *in a certain respect*, he is wise *simply* — so that the counter-instance be removed: he is white as to a tooth: therefore he is white simply[^p379-3]. — If there is being *in a genus*, there is being *outside a genus*. For being *in a genus* has differences that confine it; and such a being does not have *power, being*, and *acting universally*. Hence God is being *outside a genus* and *above genus*[^p379-4].

18. These speculations, therefore, of *order, of origin*, and *of completion* lead to that first *being* which all creatures represent. For this name is written in all things; and these are the conditions of being, upon which the most certain inferences are founded. Hence that man said[^p379-5]: « The first of all created things is *being* »; but I say: the first of intellectual things is *first being*.

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la: Gen. 1, 8. — De *altitudine* fidei, quae est duplex: *altitudo sublimitatis* et *altitudo profunditatis*, et deinde de *firmitate* fidei dictum est collat. 8. et 9. — De nomine *caeli* cfr. supra pag. 369, nota 4.

en: Gen. 1:8. — Of the *height* of faith, which is twofold — the *height of sublimity* and the *height of depth* — and then of the *firmness* of faith, it was said in collations 8 and 9. — On the name *caelum* cf. above, page 369, note 4.

la: Cap. 15, 5. Post *potes* Vulgata addit *Et dixit ei.* Ibid. 17, 4: Erisque pater multarum gentium. Cfr. ibid. v. 5. et Rom. 4, 17.

en: Chapter 15:5. After *potes* the Vulgate adds *And he said to him.* Ibid. 17:4: *And thou shalt be the father of many nations.* Cf. ibid. v. 5 and Rom. 4:17.

la: Cap. 21, 10. Pro *et vidi* Vulgata *et ostendit mihi civitatem sanctam* (cfr. ibid. v. 2: Et ego Ioannes vidi sanctam civitatem Ierusalem novam, descendentem etc.). Subinde respicitur ibid. v. 12: Habentem portas duodecim; et v. 21: Et duodecim portae duodecim margaritae sunt per singulas, et singulae portae erant ex singulis margaritis.

en: Chapter 21:10. For *et vidi* the Vulgate has *and he shewed me the holy city* (cf. ibid. v. 2: *And I John saw the holy city, the new Jerusalem, coming down* etc.). Thereupon ibid. v. 12 is referred to: *Having twelve gates;* and v. 21: *And the twelve gates are twelve pearls, one to each; and every gate was of a single pearl.*

la: Vide supra pag. 221, nota 5.

en: See above, page 221, note 5.

la: Epist. I. Cor. 15, 41. — Subinde allegatur II. Cor. 3, 18: Nos vero omnes, revelata facie gloriam Domini speculantes, in eandem imaginem transformamur a claritate in claritatem, tanquam a Domini spiritu. — Superius ex B posuimus *mundanus* pro *nudus*. Utraque lectio non placet.

en: First epistle to the Corinthians 15:41. — Thereupon 2 Cor. 3:18 is adduced: *But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.* — Above, from B, we have put *mundanus* for *nudus*. Neither reading pleases.

la: Matth. 1, 2. Cfr. supra pag. 53, nota 1.

en: Matt. 1:2. Cf. above, page 53, note 1.

la: Exod. 3, 13. seq. Cfr. supra collat. 5. n. 30. seqq. et Itinerarium mentis in Deum, c. 3. n. 3. et c. 5. n. 2. seqq. — Ante *venit in mente* supple *de Deo*.

en: Exod. 3:13 f. Cf. above, collation 5, n. 30 ff., and the *Itinerarium mentis in Deum*, c. 3, n. 3, and c. 5, n. 2 ff. — Before *comes into the mind* supply *concerning God*.

la: Gen. 1, 26: Faciamus hominem ad *imaginem* et *similitudinem* nostram. Cfr. I. Sent. d. 31. p. II. a. 1. q. 1. seq.; II. Sent. d. 16. a. 1. q. 1. seq. — B *quia scilicet est imago et essentialiter a Deo dependens.*

en: Gen. 1:26: *Let us make man to our* image *and* likeness. Cf. I *Sent.* d. 31, p. II, a. 1, q. 1 f.; II *Sent.* d. 16, a. 1, q. 1 f. — B reads: *because, that is, it is an image and essentially dependent on God.*

la: Psalm. 117, 19. seq. — Seq. locus est Rom. 1, 17; Gal. 3, 11. Cfr. Habac. 2, 4.

en: Ps. 117:19 f. — The following passage is Rom. 1:17; Gal. 3:11. Cf. Hab. 2:4.

la: Exod. 3, 14. — Duo seqq. loci habentur ibid. v. 15. et 4, 11: Quis fecit os hominis? aut quis fabricatus est mutum et surdum, videntem et caecum? nonne ego?

en: Exod. 3:14. — The two following passages are found ibid. v. 15 and 4:11: *Who made man's mouth? or who made the dumb and the deaf, the seeing and the blind? did not I?*

la: Cfr. Quaest. disput. de mysterio Trin. q. 1. a. 1. ad 5.

en: Cf. *Disputed Questions on the Mystery of the Trinity* q. 1, a. 1, ad 5.

la: Cfr. supra collat. 5. n. 28. seqq. et Itinerarium mentis in Deum, c. 1. n. 14. — D E addunt: *et sic nullus nisi insipiens posset dicere:* Non est Deus [Ps. 13, 1.].

en: Cf. above, collation 5, n. 28 ff., and the *Itinerarium mentis in Deum*, c. 1, n. 14. — D and E add: *and so no one but the fool could say:* There is no God [Ps. 13:1].

la: In qua scil. sub genere *supremo* sive generalissimo ordinantur alia genera et species usque ad individua tanquam *inferiora*. — Cfr. supra pag. 304, nota 6.

en: In which, namely, under the *highest* or most general genus, the other genera and species are ordered down to individuals as the *inferior* members. — Cf. above, page 304, note 6.

la: Cfr. Aristot., IX. Metaph. text. 13. seqq. (VIII. c. 8.).

en: Cf. Aristotle, *Metaphysics* IX, text 13 ff. (VIII, c. 8).

la: Vide IV. Sent. d. 12. p. I. a. 1. per totum.

en: See IV *Sent.* d. 12, p. I, a. 1, throughout.

la: Hanc instantiam insinuat Aristot., I. Elench. c. 4. (c. 5.), ut fallaciam *secundum quid et simpliciter*: ut si Indus, cum sit totus niger, albus est dentibus: albus igitur et non albus est etc. Cfr. August., 83 Qq. q. 23.

en: Aristotle suggests this counter-instance, *Sophistical Refutations* I, c. 4 (c. 5), as the fallacy *of a certain respect and simply*: as if an Indian, though he is wholly black, is white as to his teeth: therefore he is white and not white, etc. Cf. Augustine, *Eighty-three Questions* q. 23.

la: Cfr. I. Sent. d. 8. p. II. q. 4. — De praecedentibus cfr. supra collat. 5. n. 29. seqq.

en: Cf. I *Sent.* d. 8, p. II, q. 4. — On what precedes cf. above, collation 5, n. 29 ff.

la: Auctor lib. de Causis, propos. 4, qui in Commentario in Sent. pro illius aetatis opinione falso ut opus *Philosophi* citatur; quem errorem S. Bonav. posterius probabiliter cognovisse videtur.

en: The author of the *Book of Causes*, proposition 4, who in the *Commentary on the Sentences* is cited, by the opinion of that age, falsely as the work of *the Philosopher*; an error which St. Bonaventure seems probably to have recognised later. ---

translators_notes:
**Provenance.** Printed pp. 377–379 (PDF 453–455), raw L64559–64920. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer
bands. Plate scouting banked ahead of writing at `manual-review/hex-c10-plate-scouting.md`.

**Span, both ends fixed positively.** Collatio X **opens at the head of p. 377** (a leaf edge) and
**closes part-way down p. 379**, at ¶ 18's *…prima rerum intellectualium est esse primum.* — fixed
from **Collatio XI's own full-measure heading printed immediately below it on the same leaf**, not
from the running head, which on p. 379 already reads `COLLATIO XI.` while X still fills the upper
half of the page.

**Heading.** `COLLATIO X.` carries **no apparatus anchor** (read at magnification). Tenth opening
read; only `COLLATIO I.` has one.

**Paragraph count — the free check passes.** 18 numbered ¶¶, 1..18, no gaps, identical in both
languages, and **the Summarium's last reference is 18** — exact agreement, as in Collatio IX.

**Hand-off picked up: NONE.** Collatio IX closed on p. 376 with a complete register, so p. 377's
register opens fresh and is wholly this chunk's.

**Hand-off forwarded: p. 379 n. 6** → `bon-hex-c11`. Its text is *Epist. II. Cor. 3, 18.* and it
answers to the anchor on *…tanquam a Domini spiritu⁶* in **Collatio XI's ¶ 1**, which is printed at
the foot of this same leaf. `KNOWN_TOTALS` carries `379: 6`, and the apparatus check reports a
legitimate PENDING until c11 lands. ⚠ Position and column are stated here as read, but the next
chunk must re-derive them.

**Per-page register (18 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 377 | nn. 1–5 | 1–3 L, 4–5 R | 1–4 L, 5 R | left block **underruns** by one |
| 378 | nn. 1–8 | 1–4 L, 5–8 R | 1–3 L, 4–8 R | left block **overruns** by one |
| 379 | nn. 1–5 (n. 6 is c11's) | 1–3 L, 4–6 R | **0 L, 6 R** | see below |

★★★ **p. 379 IS THE STRONGEST CASE YET FOR "READ ANCHORS, ONLY ANCHORS": THE LEFT FOOTER BLOCK
HOLDS THREE NOTES AND THE LEFT COLUMN ABOVE IT CARRIES NO ANCHOR AT ALL.** Collatio X's ¶¶ 15–17
fill that column without a single reference; every anchor on the leaf — nn. 1–5, and c11's n. 6 —
stands in the right column. A reader dividing that register by block would hand three of this
chunk's notes to a column that answers to none of them.

★★ **A FOUR-REGION LEAF, AND THE WHOLE-PAGE GUTTER PROFILE RETURNS NOTHING AT ALL.** p. 379 stacks
Collatio X's two-column body · Collatio XI's full-measure heading, subtitle and Summarium ·
Collatio XI's ¶ 1 back in two columns · the footer. `gutter-profile.py` reports *no low-ink column
anywhere* over the default rows and says so outright. Profiled over Collatio X's region alone
(three windows) it converges on **1151**, and the crop at that split is clean. The
gutter-is-a-property-of-a-region rule, twice in three chunks.

**Runovers.** One, on p. 377: n. 3 breaks at *…Subinde respi-* and resumes unnumbered at the head
of the right block (*citur ibid. v. 12…*), so **that block does not open numbered**. Rendered
joined in `p377-3`. ⚠ **Recording the negatives:** the 377/378 and 378/379 page-foot joints were
both checked at the band with a widened footer window and are **clean** — p. 378's and p. 379's
left blocks each open with a numbered ¹.

**Gutters.** 377 = **1166** (confirmed, 57 px band) · 378 = **1432** (band 1403–1462, 60 px;
adopted the band midpoint over the 1433 default) · 379 = **1151** (region-profiled; the page has
no gutter as a whole).

**★★★ A minim-string crux settled by re-extracting at 900 dpi rather than by flagging.** p. 377
n. 5 closes *Superius ex B posuimus* **mundanus** *pro* **nudus**. *Utraque lectio non placet.* At
450 dpi the second italic word is an undecidable run of minims (*mudus* / *mundus* / *nudus*). The
leaf was re-extracted at **900 dpi**, where it reads **four minims before the `d`** — `nudus`, one
minim narrower than the *mund-* of *mundanus* on the line above. The editors' own *"neither reading
pleases"* corroborates it: *mundus* would have given them nothing to dislike. **When the question
is a countable number of minims, re-extract the leaf; that is a settlement, not a conjecture** —
the same discipline as the frozen stroke-count rule for sigla.

**Other digits settled at the band.** p. 377 n. 5's `Epist. I. Cor. 15, 41` prints as `15, 44`; the
body's *alia claritas solis, alia lunae, alia stellarum* is 1 Cor 15:41 — the `1`/`4` class again.

**Furniture not transcribed.** p. 377's foot carries the printer's signature line `S. Bonav. — Tom.
V.` and the signature number `48`. Neither is text.

**Register decisions.**
- ***speciositas* → "comeliness"** and *speciosus* → "comely", **reusing the frozen Itinerarium c2
  ruling unchanged** — this collatio's whole subject is that word, and c2 settled it against
  "beauty" because *pulcritudo* defines *speciositas* there. Not re-decided here.
- *speculatio* → **"speculation"**, *speculum* → "mirror", *speculabile* → "object of speculation",
  *speculari* → "to contemplate" — holding the frozen Itinerarium register.
- *aevum* → **"aeviternity"** (¶ 14 sets *tempus · aevum · aeternitas* in one series, so "age" or
  "eternity" would collapse two of the three).
- *refulgentia* → "refulgence" · *multiformitas / uniformitas* → "multiformity / uniformity" ·
  *influentia* → "inflowing", matching c9's *influxus*.
- *secundum quid / simpliciter* → **"in a certain respect" / "simply"**, the standing corpus pair.

**Citations.** One reaches a work not yet translated — p. 378 n. 6 cites the *Quaestiones
disputatae de mysterio Trinitatis* (Vol V work 3), which resolves `forward`, not `dangling`. Several
land inside the corpus and should resolve: *supra pag. 369, nota 4* · *supra pag. 221, nota 5* ·
*supra pag. 53, nota 1* · *supra pag. 304, nota 6* · *I. Sent. d. 31. p. II. a. 1. q. 1* ·
*II. Sent. d. 16. a. 1. q. 1* · *I. Sent. d. 8. p. II. q. 4* · *IV. Sent. d. 12. p. I. a. 1* · and
**two to the Itinerarium** (*c. 3. n. 3*, *c. 5. n. 2*, *c. 1. n. 14*), which is now translated.

**Marginalia** (trimmed from the body per the standing Vol V convention, in body order).
p. 377: Introductio. · Speciosa fides comparatur caelo. · Speculationes ortae ex fide. · Pars I.
De 12 speculationibus in genere. · Comparantur stellis et margaritis. · Qualitates 3 margaritarum.
· Stellae differunt claritate. · Speculationes fidei 12. · Non omnia credibilia sunt intelligibilia.
p. 378: Sufficientia horum. · Veritas quadruplex. · Veritas praeexistens consideratur tripliciter.
· Item, veritas efficiens. · Item, veritas reficiens. · Item, veritas consummans. · Epilogus
partis I. · Pars II. De primo speculabili in specie. · Deus est esse primum. · Hoc sequitur ex omni
propositione. · Et videtur in omni creatura ut speculo. · Triplex via. · Prima tripliciter. · Ordo
prioris. · Secundus. · Tertius. · Concluditur.
p. 379: Via secunda quadrupliciter. · Explicatur per singula. · Via tertia quintupliciter. ·
Explicatur per singula. · Epilogus partis II.

**Flags.** Zero `[?]` flags.


site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 11

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 379 -->

> 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 XI.
#### *De secunda visione tractatio quarta, quae est secunda de speciositate fidei et agit de speculatione Dei trini.*

### Summarium

*Introductio. Repetuntur dicta de altitudine et firmitate fidei; nunc de speciositate, quae est in duodecim speculationibus, 1. — Pars I. De speculo primo, quod est intellectuale, ex nominibus Dei intellectualibus; hoc est speculum Augustini, 2-4. — Sed nos cum Ruth colligamus spicas post messores. Duplex est speculum Trinitatis, intellectuale et magis materiale; quoad primum quatuor rationes in Deo pro Trinitate speculanda, 5. — Primo, ex triplici perfectione: originis, ordinis, indivisionis, 6-8. — Secundo, ex perfecta productione, quae est sex modorum, 9. — Obiectio solvitur, 10. — Tertio, ex productiva diffusione triplici: actualissima, integerrima, ultimata, 11. — Quarto, ex diffusiva dilectione, quae est triplex, 12. — Pars II. De speculo secundo, congregato ex parvis: Verbum naturaliter habet rationem exprimendi, et duodecim generationes creaturarum hoc exprimunt, tribus modis: per diffusionem, expressionem, propagationem, 13. — Prima via has generationes applicandi ad aeternam generationem; primo quoad diffusionem quadruplicem, 14. 15. — Secundo, quoad expressionem quadruplicem, 16. 17. — Tertio, quoad propagationem quadruplicem, 18. 19. — De his duodecim modis in communi, 20. 21. — Secunda via easdem applicandi; primo quoad diffusionem, 22. — Secundo, quoad expressionem, 23. 24. — Tertio, quoad propagationem, 25.*

1. *Nos vero omnes, revelata facie gloriam Domini speculantes*[^p379-6] etc. Dictum est de secunda visione, scilicet intelligentiae per fidem elevatae, quae intelligitur per caelum vel firmamentum, quod est altum, fir-

<!-- page 380 -->

mum et speciosum. Dictum est de altitudine et firmitate; nunc de *speciositate* dicendum est. — Dictum est enim: *Suspice caelum et numera stellas, si potes*[^p380-1]; et in Apocalypsi de civitate, quae habebat *duodecim portas*, et *portae ex singulis margaritis*. Duodecim ergo sunt speculationes, quae oriuntur ex fide; et prima est de Deo, quod sit *primum esse*, de qua dictum est, quia primum nomen Dei est *qui sum*[^p380-2]. Nunc dicendum est de secunda, scilicet quod Deus est *trinus et unus*.

2. Hoc speculum format Augustinus decimo quinto *de Trinitate*[^p380-3], capitulo quarto[^p380-4], ubi ponit duodecim conditiones sive nomina, quae de Deo dicuntur, ut sit *aeternus, immortalis, incorruptibilis, immutabilis, vivus, sapiens, potens, speciosus, iustus, bonus, beatus, spiritus*. Ex istis colligit Trinitatem.

3. *Sapiens*[^p380-5] enim est per sapientiam, et *beatus* per beatitudinem, et sic de aliis; et non aliud est ipse et sua sapientia, sed est ipsa sapientia. Est ergo ibi *mens, notitia, amor;* et haec tria sunt unum, quia ipsa mens intelligendo se gignit notitiam sui, et ex mente et notitia procedit amor: ergo est ibi Trinitas in unitate substantiae. — Sic Pater est mens, Filius notitia, Spiritus sanctus amor sive nexus; et haec est appropriatio, quae fit ad Patrem, Filium et Spiritum sanctum[^p380-6].

4. Haec duodecim redigit[^p380-7] ad tria, scilicet ad *aeternitatem, sapientiam, beatitudinem*, et haec tria ad unum, scilicet ad *sapientiam*, quia in sapientia est aeternitas et beatitudo. Et in sapientia est *notitia*[^p380-8] sui, et ex notitia amor; et ideo dicit Anselmus in *Monologio*[^p380-9]. Ex hoc enim, quod summus Spiritus se intelligit, Filius

<!-- page 381 -->

generatur, Spiritus sanctus spiratur. Hoc est speculum Augustini. Sed nos cum Ruth[^p381-1] colligamus spicas post messores secundum doctores nostros.

5. Est autem duplex speculum Trinitatis: unum *intellectuale*, quod facit intelligere nomina dicta de Deo *intellectualia;* secundum est magis *materiale*, quod fit per nomina *transsumtiva*. — Prima speculatio est, quod intelligentia per fidem elevata dicit, Deum esse trinum et unum, propter quatuor, quae sunt in divino *esse*, scilicet propter conditionem *perfectionis*, propter conditionem *perfectae productionis, productivae diffusionis, diffusivae dilectionis;* et unum sequitur ex altero.

6. Est enim ibi summa *perfectio*, ex qua fit, quod primum principium habet perfectionem *originis, ordinis, indivisionis*. — Est autem *origo* originans perfectior quam non originans, et perfectior est origo originans originantem quam originans non originantem: ergo si ibi est perfecta origo, necesse est, esse Patrem producentem Filium originantem et Spiritum sanctum originatum.

7. Item, a parte *ordinis* sic: ubi est perfectus ordo, ibi est ratio *principii, medii* et *ultimi;* alioquin ordo esset diminutus: ergo in divinis erit iste ordo perfectus. Et est ordo *originis*, non *dignitatis* nec *temporis* nec *naturae*[^p381-2].

8. Item, a parte *indivisionis*. Est enim unitas *consubstantialitatis, totalitatis* sive plenitudinis, *conformitatis, individuationis, voluntatis, inseparabilitatis*[^p381-3]. Unitas autem *consubstantialitatis* deficit in *principiatis*, quia non habent eandem substantiam cum principio, ut patet in *forma sine materia*[^p381-4]. — Item, unitas *totalitatis* sive plenitudinis in *principiatis* deficit, quia non est ex se nec simplex. — Item, unitas in *universalibus* deficit, scilicet *conformitatis*, quia numeratur cum alia; licet enim sit in pluribus, numeratur tamen in illis. — Item, unitas in *individuis* deficit, quia cum materia numeratur forma[^p381-5]. — Item, unitas *voluntatis* deficit, quia non ita coniunguntur animi, quin separari possint per discordiam. — Item, unitas *inseparabilitatis* deficit in *naturis*, quia non est tam fortis unio formae, quin possit per artificium separari. — Haec[^p381-6] autem in Deo ponenda.

9. Item, in primo *esse* est ratio *perfectae productionis*. Est autem productio *similis* et dissimilis, *aequalis* et inaequalis, *consubstantialis* et essentialiter differentis. — De necessitate, si est productio *dissimilis*, praeintelligitur productio *similis;* quod sic patet: *simile* habet se ad dissimile, sicut *idem* ad diversum, sicut *unum* ad multa; sed de necessitate idem praecedit diversum, et unum multa[^p381-7]: ergo productio similis productionem dissimilis. Sed creatura producitur a primo *esse* et est *dissimilis:* ergo de necessitate producitur simile, quod est Deus. — Item, secundum Boethium[^p381-8] *inaequalitates* oriuntur ab aequalitate: si ergo producitur a Deo quod est inaequale, scilicet creatura, necessario praecedit productio *aequalis*, quod est Deus. — Item, si producitur a Deo essentialiter *differens*, necessario ante producitur *substantialiter idem*, quia ante extrinsecum est intrinsecum, ut patet: quia verbum dicentis extrinsecum praecedit mentis conceptus ut aliquid intrinsecum: ergo similiter a substantia aeterna non manat differens, nisi producatur substantialiter idem: ergo in Deo prius est productio *similis, aequalis, consubstantialis* quam *dissimilis, inaequalis, essentialiter differentis*.

10. Sed quid? dices, nunquid intelligendo, primum *esse* unum esse suppositum, ut gentiles, adhuc intelligunt substantiam, virtutem et operationem? Ergo, non intellecta trinitate vel emanatione, est intelligere productionem. Respondeo: intellectus duplex est: perfectus et plenus et *plene resolvens;* et tali intellectu non est intelligere sic; intelligere autem *semiplene* potest intellectus defectivus sic, quod resolvat in plura, quae in Deo sunt unum, aliter non[^p381-9].

11. Item, tertia ratio speculi est, quia *in Deo est ratio productivae diffusionis* sic. Illud *esse* est *summe bonum*, ergo summe diffundit se[^p381-10] triplici diffusione: *actualissima, integerrima, ultimata* sive ultimatissima. Quia *actualissima*, semper est, semper fuit, semper erit; semper generat, semper generavit, semper generabit. Hoc non potest habere creatura, quod semper sit, semper fuerit et semper futura sit: ergo necesse est, ut emanet *aeternus*[^p381-11]. — Item, *integerrima* non est haec diffusio in creatura, quia Deus non dat totum decorem exemplaritatis creaturae, immo non dat nisi generando Filium, qui dicere potest: *Omnia, quae habet Pater, mea*

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*sunt*[^p382-1]; hoc non dicit aliqua creatura. — Item, haec diffusio est *ultimata*, ut det producens, quidquid potest; creatura autem recipere non potest, quidquid Deus dare potest. Unde sicut punctus ad lineam nihil addit, nec etiam mille millia punctorum[^p382-2]; sic bonitas creaturae bonitati Creatoris nihil addit, quia finitum infinito nihil addit. Ergo necesse est, ut haec diffusio secundum totum *posse* sit in aliquo, quo maius cogitari non potest; omni autem creatura aliquid maius cogitari potest, et etiam ipsa creatura maior se cogitari potest. Sed in Filio est productio, sicut in Patre. Si ergo Patre nihil maius cogitari potest: ergo nec Filio. Si Pater etiam ultimata diffusione non se diffunderet, perfectus non esset.

12. Quarta diffusio est per rationem *dilectionis*. Necessario enim oportet, quod ubi beatitudo est, ibi *summa* sit dilectio, et per consequens dilectio *in summo*. Est autem dilectio *reflexa, connexiva, caritativa*. *Connexiva* dilectio perfectior est, qua alterum diligo, quam *reflexa*, qua me diligo; *caritativa* autem perfectior ceteris est, quae habet dilectum et condilectum: ergo haec est in divinis. Hac ergo dilectione Pater diligit Filium, et est infinitus ardor[^p382-3]. — Item, est ibi dilectio *gratuita, debita, permixta*. — Item, est ibi dilectio *pura, plena, perfecta*, ut effluens et effluxa in Filio, ut refluxa in Spiritu sancto. Ex istis rationibus omnibus fit illud speculum nobile.

13. Est autem *aliud speculum*, congregatum ex *parvis*. Unde nota, quod licet tota Trinitas sit lumen *intelligendi*, Verbum tamen naturaliter habet rationem *exprimendi*[^p382-4]. Omnis autem creatura clamat generationem aeternam, et hanc exprimunt et repraesentant duodecim generationes, quas reperimus in creaturis. Est enim primus modus generationis per *diffusionem*, secundus per *expressionem*, tertius per *propagationem*.

14. Per *diffusionem*, ut *splendoris* a luce, ut *caloris* ab igne, ut *fluminis* a fonte, ut *imbris* a nube plena sive rorida. — In prima diffusione deficit *aequalitas*, quia *splendor* non aequatur luci. — In secunda deficit *intimitas*, quia *calor* non est intimus igni sive ut informanti, sive ut originanti; est enim *accidens*[^p382-5]. — In tertia deficit *simultas*, quia fons diffundit se per partes, non totus insimul. — In quarta deficit *integritas*, quia non tota pluvia excutitur a nube, immo per guttas. — Iungas has quatuor conditiones ad unam diffusionem, quae sit *splendoris* habentis *aequalitatem, caloris* habentis *intimitatem* et *substantialitatem, rivuli* sive fontis habentis *simultatem, imbris* habentis *integritatem:* et sic habes vestigium generationis aeternae.

15. Unde Filius aliquando comparatur *splendori*, ad Hebraeos primo[^p382-6]: *Qui cum sit splendor gloriae* etc.; aliquando *flammae*, ut in rubo Moysi, ubi fuit expressa persona Filii; aliquando *fluvio* vel fonti, ut in Genesi: *Fons ascendebat de terra, et fluvius egrediebatur de loco voluptatis;* aliquando *imbri*, ut in Isaia: *Quomodo descendit imber et nix de caelo et illic ultra non revertitur, sed inebriat terram* etc., et sequitur: *Sic erit verbum meum, quod egreditur de ore meo*, scilicet de corde Patris.

16. Secundus modus est per modum *expressionis:* ut *speciei* ab obiecto, ut *imaginis* a sigillo, ut *sermonis* a loquente, ut *conceptus* sive cogitatus a mente. — Et in his est defectus. In prima deficit *rei veritas*, quia species in oculo vel in anima non est veritas rei[^p382-7]. — In secunda deficit *simplicitas*, quia imago sive figura non est in puncto vel in simplici, sed partes habet. — In tertia deficit *stabilitas*, quia sermo transit et non manet. — In quarta deficit *substantialitas*, quia conceptus mentis non est substantia, vel hypostasis. — Auferas hos defectus et pone expressionem, quae sit ut *speciei* ab obiecto habentis *veritatem*, ut *imaginis* a sigillo habentis *simplicitatem*, ut *sermonis* a loquente habentis *stabilitatem*, ut *conceptus* a mente habentis *substantialitatem:* et tunc habebis alteram partem speculi.

17. De primo, Psalmus[^p382-8]: *Eructavit cor meum verbum bonum*, et sequitur: *Speciosus forma prae filiis hominum*. — De secundo, Sapientiae septimo: *Candor est lucis aeternae et speculum sine macula et imago bonitatis illius;* et Apostolus: *Qui est imago invisibilis Dei*. — De tertio, Iob: *Semel loquitur Deus et idipsum non repetit*. Unde pone in Filio, quod semper sit et non deficit nec vertitur. — Quarto pone *substantialitatem*. Conceptus enim mentis aeternae est *hypostasis*, et iste conceptus mentalis est nobilissimus, perfectissimus. Unde in Proverbiis[^p382-9]: *Nondum erant abyssi, et ego iam concepta eram*. Aliquando ergo vocatur *filius, species, imago, verbum manens in aeternum, conceptus* vero non inhaerens, sed substantialis et hypostasis. Sic ergo habemus aliam partem speculi.

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18. Tertia generatio est per modum *propagationis*, et hoc quadrupliciter: ut *germinis* a semine, ut *arboris* a radice, ut *prolis* conceptae a ventre vel utero materno, ut *filii* a patre principiante. — In prima generatione deficit *formositas*, quia in semine est forma confusa et occulta; sed non sic filius. — In secunda deficit *conformitas*, licet enim sit una radix, tamen differt in forma a ramis, licet unam arborem faciant. — In tertia deficit *actualitas*, quia mater est principium, etsi aliquo modo *activum* prolis, potissime tamen *passivum*. — In quarta deficit *coaevitas*.

19. Aufer ergo hos defectus et pone primo *formositatem*. Unde Isaias[^p383-1]: *Erit germen Domini in magnificentia et gloria, et fructus terrae sublimis*. — Secundo pone *conformitatem;* sic Filius est conformis Patri, ut sit *lignum vitae in medio paradisi;* unde in Proverbiis: *Lignum vitae est his qui apprehenderint eam*. — Tertio pone *actualitatem*. Unde in Psalmo[^p383-2]: *Tecum principium in die virtutis tuae in splendoribus Sanctorum; ex utero ante luciferum genui te. Ex utero*, dicit, ubi est ratio fovendi in sinu Patris, a quo non recessit. — Quarto pone *coaevitatem*. Unde in Psalmo: *Ego hodie genui te;* hoc est in *aeternitate*, sive in meo *hodie aeterno*.

20. Has duodecim conditiones aggrega, et habebis speculum ad contuendum *exemplar* divinum sive Verbum, quod omnia repraesentat: ut *splendor* procedens a luce cum perfectione *aequalitatis*, et sic de aliis. — Et per has conditiones solvuntur omnia argumenta Arii, per quae arguit a generationibus imperfectis[^p383-3].

21. De his duodecim generationibus dicitur in Genesi[^p383-4]: *Vidi per somnium quasi solem et lunam et stellas undecim adorare me*. Iste est ille Ioseph pulcherrimus, quem adorant omnia; et clamant temporalia per *lunam*, spiritualia per *solem*, et *undecim stellae*. Generationes creaturarum sunt secundum undecim conditiones, deficiente *duodecima*, quae est in generatione Filii Dei; ideo ponuntur hic *undecim* stellae in numero deficiente a duodenario, qui est numerus *excrescens*[^p383-5], quia omnia respectu illius generationis habent defectum et inclinant se ad generationem Verbi; omnia enim indicant generationem Verbi. — Unde quando videtur splendor a luce, transferenda est mens ad considerandam generationem aeternam; et sic de aliis. — Et ibi est magna delectatio, de qua in Psalmo[^p383-6]: *Delectasti me, Domine, in factura tua; et in operibus manuum tuarum exsultabo*. Dicit ergo: *Nos autem, revelata facie gloriam Domini speculantes*.

22. Alio modo sic, et est magis proprie. Est generatio per *diffusionem* ut *splendoris* vel luminis a luce; et ibi est *coaevitas*, deficit tamen *aequalitas*, quia splendor non aequatur luci. — Item, est diffusio, ut *ignis* ab igne, et ibi est *aequalitas*, ut patet, quando una candela accenditur ab alia, quod tantum est lumen in una, sicut in alia, et quotquot accendantur; deficit tamen *consubstantialitas*. — Item, est diffusio *rivuli* a fonte, et hic est *consubstantialitas* vel intimitas, quia eadem aqua, quae est in fonte, est in rivulo[^p383-7]; sed deficit *nobilitas ortus*, quia de imo, et per quosdam meatus et colationem de aqua salsa fit dulcis. — Item, est diffusio *imbris* a nube, et ibi est *nobilitas ortus*, quia habet virtutes caeli, per quas infundit imbrem nubes; deficit tamen *formae decor*, quia videtur nubes caelum obscurare et deturpare. — Iunge quod nobilitatis est, ut *coaevitatem* et *aequalitatem, consubstantialitatem* et *formae decorem;* et habes *unam* partem speculi.

23. Item, est generatio per *expressionem* ut *speciei ab obiecto;* et hic est *formae decor*, qui deficiebat in generatione imbris. Et hoc est mirabile, quomodo talis species generatur; quia non de *materia aëris*, quia, cum non dicat *essentiam*, sed *modum essendi*, sufficit, ut habeat principium *originativum*, medium inter principium *materiale* et principium *effectivum*. Unde Deus dedit virtutem hanc cuilibet rei, ut gignat similitudinem suam et ex naturali fecunditate. Unde secundum quod obiectum *gignit similitudinem suam*, sic repraesentat generationem aeternam; secundum quod intentio animae *eam oculo unit*, sic repraesentat incarnationem Verbi[^p383-8]. — Haec generatio speciei deficit, quia non est

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ibi *formae fixio*, sed vario modo habet *generari*, ut patet in speculis vario modo ordinatis; et diversimode habet *repraesentare*, prope, vel longe.

24. Item, est generatio per expressionem ut *figurae* a sigillo, et hic est *formae fixio*, quod deficit in praecedenti, deficit tamen *vitae vigor*. — Item, est *generatio sermonis* a dicente, ubi est *vitae vigor*, quia sermo quandam vim vitae secum habet; ut patet, quod duobus dicentibus eandem veritatem, unus melius alio *exprimit* et *imprimit*. Unde Hieronymus[^p384-1]: « Habet nescio quid latentis energiae vivae vocis actus » etc. Unde verba Christi, non est dubium, quin, prolata et audita de ore eius, maioris virtutis et potestatis erant quam scripta. Hic tamen deficit *vitae mansio*, quia sermo transit. — Item, est *generatio conceptus a mente;* et ibi est *vitae mansio*, quia omnis cogitatus in memoria manet; sed hic deficit *fecunditatis substantialis virtus*, quia ille cogitatus non est substantialis virtus. — Haec quatuor iungantur, scilicet *formae decor, formae fixio, vitae vigor, vitae mansio*, et habes *secundam* partem speculi.

25. Item, est generatio per *propagationem* ut *germinis a semine;* et hic est virtus *substantialis*, in qua ultimum deficit, scilicet deficit *vitae robur*. — Item, est generatio ut *surculi a radice;* et hic est *vitae robur*, sed deficit *vivax sensus;* non enim sentit vel producens productum, vel productum suam originem. — Item, est generatio ut *fetus a ventre* vel utero; et hic est *vivax sensus*, sed deficit *virtus activa*, quia venter est quasi receptaculum potius quam activum. — Item, est generatio ut *filii a patre;* et ibi sunt omnes dictae conditiones praeter *unam*, scilicet lucis, quae est *coaevitas*, quae ponenda est in generatione Filii Dei; et ab ista ultima generatione, scilicet filii a patre, denominatur *generatio aeterna*. Et hoc ratificavit Christus, cum dixit[^p384-2]: *Ite, docete omnes gentes, baptizantes eos in nomine Patris et Filii et Spiritus sancti;* non dixit: in nomine *lucis* et *splendoris*.

Hae sunt *undecim stellae* adorantes Ioseph, Filium pulcherrimum, scilicet undecim conditiones nobiles iam dictae, sed duodecima, scilicet *coaevitas*, est in Filio Dei.

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english:
### COLLATION XI.
#### *On the second vision: the fourth treatment, which is the second on the comeliness of faith and treats of the speculation of God as three.*

### Summarium

*Introduction. What was said of the height and the firmness of faith is recalled; now of its comeliness, which lies in the twelve speculations, 1. — Part I. On the first mirror, which is intellectual, drawn from the intellectual names of God; this is Augustine's mirror, 2–4. — But let us with Ruth glean the ears after the reapers. The mirror of the Trinity is twofold, intellectual and more material; as to the first, four grounds in God for contemplating the Trinity, 5. — First, from the threefold perfection: of origin, of order, of indivision, 6–8. — Second, from perfect production, which is of six modes, 9. — An objection is resolved, 10. — Third, from productive diffusion, which is threefold: most actual, most entire, most ultimate, 11. — Fourth, from diffusive love, which is threefold, 12. — Part II. On the second mirror, gathered out of small things: the Word naturally has the character of expressing, and twelve generations of creatures express this, in three modes: by diffusion, by expression, by propagation, 13. — The first way of applying these generations to the eternal generation; first as to the fourfold diffusion, 14. 15. — Second, as to the fourfold expression, 16. 17. — Third, as to the fourfold propagation, 18. 19. — On these twelve modes in general, 20. 21. — The second way of applying the same; first as to diffusion, 22. — Second, as to expression, 23. 24. — Third, as to propagation, 25.*

1. *But we all, beholding the glory of the Lord with open face*[^p379-6] etc. It has been said of the second vision, namely that of the understanding raised by faith, which is understood by heaven or the firmament, which is lofty, firm and comely. It has been said of its height and its firmness; now its *comeliness* must be spoken of. — For it was said: *Look up to heaven and number the stars, if thou canst*[^p380-1]; and in the Apocalypse, of the city which had *twelve gates*, and *the gates of single pearls*. There are, therefore, twelve speculations which arise out of faith; and the first is of God, that he is *first being*, of which it has been said, since the first name of God is *he who is*[^p380-2]. Now the second must be spoken of, namely that God is *three and one*.

2. This mirror Augustine frames in the fifteenth book *On the Trinity*[^p380-3], chapter four[^p380-4], where he sets down twelve conditions or names which are said of God: that he is *eternal, immortal, incorruptible, immutable, living, wise, powerful, comely, just, good, blessed, spirit*. From these he gathers the Trinity.

3. For he is *wise*[^p380-5] by wisdom, and *blessed* by blessedness, and so of the rest; and he himself and his wisdom are not other, but he is wisdom itself. There is therefore there *mind, knowledge, love;* and these three are one, because the mind itself, by understanding itself, begets knowledge of itself, and from mind and knowledge proceeds love: therefore there is there a Trinity in unity of substance. — Thus the Father is mind, the Son knowledge, the Holy Spirit love or bond; and this is the appropriation which is made to Father, Son and Holy Spirit[^p380-6].

4. These twelve he reduces[^p380-7] to three, namely to *eternity, wisdom, blessedness*, and these three to one, namely to *wisdom*, because in wisdom are eternity and blessedness. And in wisdom is *knowledge*[^p380-8] of itself, and from knowledge love; and therefore Anselm says in the *Monologion*[^p380-9]. For from this, that the highest Spirit understands himself, the Son is generated, the Holy Spirit is breathed. This is Augustine's mirror. But let us with Ruth[^p381-1] glean the ears after the reapers, following our own doctors.

5. Now the mirror of the Trinity is twofold: one *intellectual*, which makes us understand the names said of God that are *intellectual;* the second is more *material*, which is made through *transsumptive* names. — The first speculation is that the understanding raised by faith says that God is three and one, on account of four things which are in the divine *being*, namely on account of the condition of *perfection*, on account of the condition of *perfect production, of productive diffusion, of diffusive love;* and one follows from the other.

6. For there is there the highest *perfection*, from which it comes that the first principle has the perfection of *origin, of order, of indivision*. — Now an *origin* that originates is more perfect than one that does not originate, and an origin that originates one which itself originates is more perfect than one that originates what does not originate: therefore if there is there a perfect origin, it is necessary that there be a Father producing a Son who originates, and a Holy Spirit originated.

7. Likewise, on the side of *order*, thus: where there is perfect order, there is the character of *beginning, of middle*, and *of last;* otherwise the order would be diminished: therefore in the divine persons this order will be perfect. And it is an order *of origin*, not *of dignity* nor *of time* nor *of nature*[^p381-2].

8. Likewise, on the side of *indivision*. For there is a unity of *consubstantiality, of totality* or fullness, *of conformity, of individuation, of will, of inseparability*[^p381-3]. Now the unity of *consubstantiality* fails in things that are principiated, because they have not the same substance as their principle, as appears in *form without matter*[^p381-4]. — Likewise, the unity of *totality* or fullness fails in things principiated, because such a thing is not from itself nor simple. — Likewise, unity fails in *universals*, namely that of *conformity*, because it is numbered along with another; for although it be in many, it is nevertheless numbered in them. — Likewise, unity fails in *individuals*, because form is numbered along with matter[^p381-5]. — Likewise, the unity of *will* fails, because minds are not so joined but that they can be separated through discord. — Likewise, the unity of *inseparability* fails in *natures*, because the union of form is not so strong but that it can be separated by art. — These things[^p381-6], however, are to be posited in God.

9. Likewise, in the first *being* there is the character of *perfect production*. Now production is of the *like* and of the unlike, of the *equal* and of the unequal, of the *consubstantial* and of what differs essentially. — Of necessity, if there is production of the *unlike*, production of the *like* is understood beforehand; which appears thus: the *like* stands to the unlike as *the same* to the diverse, as *one* to many; but of necessity the same precedes the diverse, and one precedes many[^p381-7]: therefore the production of the like precedes the production of the unlike. But a creature is produced by the first *being* and is *unlike:* therefore of necessity a like is produced, which is God. — Likewise, according to Boethius[^p381-8], *inequalities* arise from equality: if therefore there is produced by God what is unequal, namely a creature, necessarily there precedes a production of the *equal*, which is God. — Likewise, if there is produced by God what essentially *differs*, necessarily there is produced beforehand what is *substantially the same*, because the intrinsic is before the extrinsic, as appears: because the word of the speaker, which is extrinsic, is preceded by the concept of the mind as something intrinsic: therefore likewise from the eternal substance there does not flow what differs, unless there be produced what is substantially the same: therefore in God the production of the *like, the equal, the consubstantial* is prior to that of the *unlike, the unequal, the essentially differing*.

10. But what then? you will say: does not one who understands the first *being* to be one supposit, as the gentiles did, nevertheless understand substance, power and operation? Therefore, without the trinity or emanation being understood, it is possible to understand production. I respond: the intellect is twofold: one perfect and full and *fully resolving;* and by such an intellect it is not possible to understand thus; but a defective intellect can understand *half-fully* in such a way that it resolves into several things what in God are one — otherwise not[^p381-9].

11. Likewise, the third ground of the mirror is that *in God there is the character of productive diffusion*, thus. That *being* is *most highly good*, therefore it diffuses itself most highly[^p381-10] by a threefold diffusion: *most actual, most entire, most ultimate* or ultimatemost. Because *most actual*, it always is, always was, always will be; it always generates, always generated, always will generate. A creature cannot have this, that it always is, always was, and always will be: therefore it is necessary that what emanates be *eternal*[^p381-11]. — Likewise, this diffusion is not *most entire* in a creature, because God does not give the whole beauty of his exemplarity to a creature, nay he does not give it save by generating the Son, who can say: *All things whatsoever the Father hath are mine*[^p382-1]; this no creature says. — Likewise, this diffusion is *most ultimate*, so that the producer gives whatever he can; but a creature cannot receive whatever God can give. Hence, as a point adds nothing to a line, nor even a thousand thousands of points[^p382-2], so the goodness of a creature adds nothing to the goodness of the Creator, because the finite adds nothing to the infinite. Therefore it is necessary that this diffusion according to the whole *power* be in something than which a greater cannot be thought; but than every creature something greater can be thought, and even the creature itself can be thought greater than itself. But in the Son there is production, as in the Father. If therefore nothing greater than the Father can be thought, then neither than the Son. If the Father too did not diffuse himself by an ultimate diffusion, he would not be perfect.

12. The fourth diffusion is by the character of *love*. For necessarily it behoves that where beatitude is, there be the *highest* love, and consequently love *in the highest*. Now love is *reflexive, connective, charitable*. *Connective* love, by which I love another, is more perfect than *reflexive*, by which I love myself; but *charitable* love is more perfect than the rest, which has a beloved and a co-beloved: therefore this is in the divine persons. By this love, then, the Father loves the Son, and it is an infinite ardour[^p382-3]. — Likewise, there is there love *gratuitous, due, mixed*. — Likewise, there is there love *pure, full, perfect*, as flowing forth and flowed forth in the Son, as flowing back in the Holy Spirit. Out of all these grounds that noble mirror is made.

13. But there is *another mirror*, gathered out of *small* things. Whence note that although the whole Trinity is the light of *understanding*, the Word nevertheless naturally has the character of *expressing*[^p382-4]. Now every creature cries out the eternal generation, and this the twelve generations which we find in creatures express and represent. For the first mode of generation is by *diffusion*, the second by *expression*, the third by *propagation*.

14. By *diffusion*, as of *brightness* from light, as of *heat* from fire, as of a *stream* from a spring, as of *rain* from a full or dewy cloud. — In the first diffusion *equality* fails, because *brightness* is not equalled to light. — In the second *inwardness* fails, because *heat* is not inward to fire either as informing it or as originating it; for it is an *accident*[^p382-5]. — In the third *simultaneity* fails, because a spring diffuses itself by parts, not the whole at once. — In the fourth *integrity* fails, because not the whole rain is shaken out of the cloud, but by drops. — Join these four conditions into one diffusion, which shall be that of *brightness* having *equality*, of *heat* having *inwardness* and *substantiality*, of a *stream* or spring having *simultaneity*, of *rain* having *integrity:* and so you have a vestige of the eternal generation.

15. Hence the Son is sometimes compared to *brightness*, to the Hebrews, chapter one[^p382-6]: *Who being the brightness of his glory* etc.; sometimes to a *flame*, as in the bush of Moses, where the person of the Son was expressed; sometimes to a *river* or spring, as in Genesis: *A spring rose out of the earth, and a river went out of the place of pleasure;* sometimes to *rain*, as in Isaiah: *As the rain and the snow come down from heaven and return no more thither, but soak the earth* etc., and there follows: *So shall my word be, which shall go forth from my mouth*, that is, from the heart of the Father.

16. The second mode is by way of *expression:* as of a *species* from an object, as of an *image* from a seal, as of *speech* from one speaking, as of a *concept* or thought from the mind. — And in these there is a defect. In the first *the truth of the thing* fails, because the species in the eye or in the soul is not the truth of the thing[^p382-7]. — In the second *simplicity* fails, because an image or figure is not in a point or in what is simple, but has parts. — In the third *stability* fails, because speech passes and does not remain. — In the fourth *substantiality* fails, because a concept of the mind is not a substance, or hypostasis. — Take away these defects and posit an expression which shall be as of a *species* from an object having *truth*, as of an *image* from a seal having *simplicity*, as of *speech* from a speaker having *stability*, as of a *concept* from a mind having *substantiality:* and then you will have the other part of the mirror.

17. Of the first, the Psalm[^p382-8]: *My heart hath uttered a good word*, and there follows: *Beautiful above the sons of men*. — Of the second, Wisdom, chapter seven: *She is the brightness of eternal light, and the unspotted mirror and the image of his goodness;* and the Apostle: *Who is the image of the invisible God*. — Of the third, Job: *God speaketh once, and repeateth not the selfsame thing*. Hence posit in the Son that he always is and does not fail nor is changed. — Fourth, posit *substantiality*. For the concept of the eternal mind is a *hypostasis*, and that mental concept is most noble, most perfect. Hence in Proverbs[^p382-9]: *The depths were not as yet, and I was already conceived*. Sometimes, therefore, he is called *son, species, image, a word remaining unto eternity*, but a *concept* not inhering, but substantial and a hypostasis. So then we have the other part of the mirror.

18. The third generation is by way of *propagation*, and this in four ways: as of a *shoot* from seed, as of a *tree* from a root, as of *offspring* conceived from the mother's womb, as of a *son* from a father as his beginning. — In the first generation *shapeliness* fails, because in the seed the form is confused and hidden; but not so the son. — In the second *conformity* fails, for although there be one root, it nevertheless differs in form from the branches, though they make one tree. — In the third *actuality* fails, because the mother is a principle, even if in some way *active* of the offspring, yet chiefly *passive*. — In the fourth *coaevity* fails.

19. Take away, therefore, these defects, and posit first *shapeliness*. Hence Isaiah[^p383-1]: *The bud of the Lord shall be in magnificence and glory, and the fruit of the earth shall be high*. — Second, posit *conformity;* thus the Son is conformed to the Father, so that he is *the tree of life in the midst of paradise;* whence in Proverbs: *She is a tree of life to them that lay hold on her*. — Third, posit *actuality*. Hence in the Psalm[^p383-2]: *With thee is the principality in the day of thy strength, in the brightness of the saints; from the womb before the day star I begot thee. From the womb*, he says, where there is the character of being cherished in the bosom of the Father, from whom he did not depart. — Fourth, posit *coaevity*. Hence in the Psalm: *This day have I begotten thee;* that is, in *eternity*, or in my eternal *today*.

20. Gather these twelve conditions, and you will have a mirror for gazing upon the divine *exemplar* or Word, which represents all things: as *brightness* proceeding from light with the perfection of *equality*, and so of the rest. — And by these conditions all the arguments of Arius are resolved, by which he argued from imperfect generations[^p383-3].

21. Of these twelve generations it is said in Genesis[^p383-4]: *I saw in a dream as it were the sun and the moon and eleven stars worshipping me*. This is that most beautiful Joseph, whom all things adore; and temporal things cry out by the *moon*, spiritual things by the *sun*, and the *eleven stars*. The generations of creatures are according to eleven conditions, the *twelfth* failing, which is in the generation of the Son of God; and therefore *eleven* stars are set here, in a number falling short of the twelve, which is an *abundant* number[^p383-5], because all things in respect of that generation have a defect and incline themselves to the generation of the Word; for all things indicate the generation of the Word. — Hence, when brightness is seen from light, the mind is to be carried over to considering the eternal generation; and so of the rest. — And there is great delight there, of which in the Psalm[^p383-6]: *Thou hast given me, O Lord, a delight in thy doings; and in the works of thy hands I shall rejoice*. He says, therefore: *But we, beholding the glory of the Lord with open face*.

22. In another way thus, and it is more proper. There is a generation by *diffusion*, as of *brightness* or light from light; and there is *coaevity* there, yet *equality* fails, because brightness is not equalled to light. — Likewise, there is a diffusion as of *fire* from fire, and there *equality* is present, as appears when one candle is lit from another, that there is as much light in the one as in the other, and however many be lit; yet *consubstantiality* fails. — Likewise, there is the diffusion of a *stream* from a spring, and here there is *consubstantiality* or inwardness, because the same water which is in the spring is in the stream[^p383-7]; but *nobility of origin* fails, because it is from below, and through certain channels and a straining it is made sweet out of salt water. — Likewise, there is the diffusion of *rain* from a cloud, and there is *nobility of origin*, because it has the powers of the heavens, through which the cloud pours out the rain; yet *beauty of form* fails, because the cloud is seen to darken and disfigure the heaven. — Join what is of nobility, namely *coaevity* and *equality, consubstantiality* and *beauty of form;* and you have *one* part of the mirror.

23. Likewise, there is a generation by *expression*, as of *a species from an object;* and here there is *beauty of form*, which was failing in the generation of rain. And this is wonderful, how such a species is generated; because it is not from the *matter of the air*, since, as it states not an *essence* but a *mode of being*, it suffices that it have an *originative* principle, midway between a *material* principle and an *effective* principle. Hence God gave this power to each thing, that it should beget its own likeness, and that out of natural fecundity. Hence, according as the object *begets its own likeness*, so it represents the eternal generation; according as the intention of the soul *unites it to the eye*, so it represents the incarnation of the Word[^p383-8]. — This generation of a species fails, because there is not there a *fixity of form*, but it comes to be *generated* in varying ways, as appears in mirrors arranged in varying ways; and it *represents* diversely, near or far.

24. Likewise, there is a generation by expression as of a *figure* from a seal, and here there is *fixity of form*, which fails in the preceding, yet *vigour of life* fails. — Likewise, there is the *generation of speech* from one speaking, where there is *vigour of life*, because speech has with it a certain force of life; as appears in that, when two men speak the same truth, one *expresses* and *impresses* it better than the other. Hence Jerome[^p384-1]: « The living voice has I know not what of hidden energy in its act » etc. Hence the words of Christ, there is no doubt, when uttered and heard from his mouth, were of greater power and might than when written. Here, however, *the abiding of life* fails, because speech passes. — Likewise, there is the *generation of a concept from the mind;* and there is *the abiding of life* there, because every thought remains in the memory; but here *the substantial power of fecundity* fails, because that thought is not a substantial power. — Let these four be joined, namely *beauty of form, fixity of form, vigour of life, the abiding of life*, and you have the *second* part of the mirror.

25. Likewise, there is a generation by *propagation*, as of *a shoot from seed;* and here there is *substantial* power, in which the last thing fails, namely *the strength of life* fails. — Likewise, there is a generation as of *a slip from a root;* and here there is *the strength of life*, but *living sense* fails; for neither does the producer feel the produced, nor the produced its own origin. — Likewise, there is a generation as of *offspring from the womb* or belly; and here there is *living sense*, but *active power* fails, because the womb is as it were a receptacle rather than something active. — Likewise, there is a generation as of *a son from a father;* and there are all the said conditions except *one*, namely that of light, which is *coaevity*, which is to be posited in the generation of the Son of God; and from this last generation, namely of a son from a father, the *eternal generation* takes its name. And Christ ratified this when he said[^p384-2]: *Go, teach ye all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit;* he did not say: in the name of *light* and of *brightness*.

These are the *eleven stars* worshipping Joseph, the most beautiful Son — namely the eleven noble conditions already spoken of; but the twelfth, namely *coaevity*, is in the Son of God.

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la: Epist. II. Cor. 3, 18.

en: Second epistle to the Corinthians 3:18.

la: Gen. 15, 5. — Seq. locus est Apoc. 21, 10; tertius Apoc. 21, 21. (portae ex singulis margaritis). Cfr. collat. praeced.

en: Gen. 15:5. — The following passage is Apoc. 21:10; the third, Apoc. 21:21 (*the gates of single pearls*). Cf. the preceding collation.

la: Exod. 3, 14. Cfr. collat. praeced.

en: Exod. 3:14. Cf. the preceding collation.

la: Libr. XV. de Trin. c. 8. n. 14: « Nos autem revelata facie gloriam Domini speculantes [II. Cor. 3, 18.]. Speculantes dixit per speculum videntes, non de specula prospicientes... Ibi quippe speculum, ubi apparent imagines rerum, a specula, de cuius altitudine longius aliquid intuemur, etiam sono verbi distat omnino, satisque apparet, Apostolum a speculo, non a specula dixisse gloriam Domini speculantes ». Ibid. c. 9. n. 16. exponit verba I. Cor. 13, 12: Videmus nunc per speculum in aenigmate, dicens: Proinde quantum mihi videtur, sicut nomine speculi imaginem voluit intelligi; ita nomine aenigmatis quamvis similitudinem, tamen obscuram et ad perspiciendum difficilem.

en: Book XV *On the Trinity*, c. 8, n. 14: « *But we, beholding the glory of the Lord with open face* [2 Cor. 3:18]. He said *beholding* (*speculantes*) meaning seeing through a mirror (*speculum*), not looking out from a watchtower (*specula*)… For a mirror, where images of things appear, differs altogether even in the sound of the word from a watchtower, from whose height we look out at something farther off; and it appears well enough that the Apostle said *beholding the glory of the Lord* from *speculum*, not from *specula*. » Ibid. c. 9, n. 16, he expounds the words of 1 Cor. 13:12, *We see now through a glass in a dark manner*, saying: Accordingly, so far as it seems to me, as by the name of *mirror* he wished an image to be understood, so by the name of *enigma* he wished a likeness, but one obscure and difficult to see through.

la: Num. 6. Cfr. supra pag. 214, nota 4.

en: Number 6. Cf. above, page 214, note 4.

la: Cfr. Breviloq. p. I. c. 6.

en: Cf. *Breviloquium*, part I, chapter 6.

la: Scilicet Augustinus, XV. de Trin. c. 5. seq. n. 7-10, ubi praenotata duodecim attributa redigit ad tria, scil. aeternitatem, sapientiam et beatitudinem; deinde haec tria reducit ad unum, scil. sapientiam. Cfr. Breviloq. p. I. c. 2. circa finem.

en: Namely Augustine, XV *On the Trinity* c. 5 f., nn. 7–10, where he reduces the twelve attributes noted above to three, namely eternity, wisdom and blessedness; then he leads these three back to one, namely wisdom. Cf. *Breviloquium*, part I, chapter 2, near the end.

la: Cfr. August., loc. cit., c. 7. n. 11.

en: Cf. Augustine, at the place cited, c. 7, n. 11.

la: Cap. 29. seqq.

en: Chapter 29 ff.

la: Ruth 2, 7: Et rogavit, ut spicas colligeret remanentes, sequens messorum vestigia.

en: Ruth 2:7: *And she asked leave to glean the ears of corn that remained, following the steps of the reapers.*

la: Collat. 8. n. 12. Cfr. collat. 1. n. 12. et 14.

en: Collation 8, n. 12. Cf. collation 1, nn. 12 and 14.

la: Cfr. supra pag. 63, nota 5.

en: Cf. above, page 63, note 5.

la: Ut forma sine materia. — Inferius retinuimus *quia non est ex se nec simplex*, quod A B C E G omittunt; D *in plurimis, sicut patet.*

en: As form without matter. — Lower down we have retained *because it is not from itself nor simple*, which A B C E G omit; D reads *in very many, as appears*.

la: Cfr. collat. 9. n. 24.

en: Cf. collation 9, n. 24.

la: Scilicet indivisio.

en: Namely indivision.

la: Aristot., II. de Caelo et mundo, text. 22. (c. 4.): Prius natura in unoquoque genere est *unum* multis, et *simplex* composito. Cfr. supra pag. 12, nota 9. Libr. X. Metaph. text. 10. (IX. c. 3.) idem ait: Item, *unius* quidem est... idem, simile et aequale; *multitudinis* vero diversum, dissimile et inaequale est.

en: Aristotle, II *On the Heaven and the World*, text 22 (c. 4): In each genus the *one* is by nature prior to the many, and the *simple* to the composite. Cf. above, page 12, note 9. Book X of the *Metaphysics*, text 10 (IX, c. 3), says the same: Likewise, to *unity* belong… the same, the like and the equal; but to *multitude*, the diverse, the unlike and the unequal.

la: Libr. I. de Arithmetica, c. 32.

en: Book I *On Arithmetic*, chapter 32.

la: Cfr. I. Sent. d. 28. dub. 1.

en: Cf. I *Sent.* d. 28, dubium 1.

la: Vide supra pag. 60, nota 7.

en: See above, page 60, note 7.

la: Cfr. I. Sent. d. 9. q. 4. et 5.

en: Cf. I *Sent.* d. 9, qq. 4 and 5.

la: Ioan. 16, 15: Omnia, quaecumque habet etc.

en: John 16:15: *All things whatsoever he hath* etc.

la: Cfr. Aristot., I. de Generat. et corrupt. text. 8. (c. 2.), III. Metaph. text. 16. (II. c. 4. in fine) et de Lineis insecabilibus (circa finem). Vide etiam III. Sent. d. 9. dub. 3.

en: Cf. Aristotle, I *On Generation and Corruption*, text 8 (c. 2), III *Metaphysics*, text 16 (II, c. 4, at the end), and *On Indivisible Lines* (near the end). See also III *Sent.* d. 9, dubium 3.

la: Cfr. I. Sent. d. 2. q. 4. De seq. propositione vide Richard. a S. Vict.; cfr. supra pag. 314, nota 1.

en: Cf. I *Sent.* d. 2, q. 4. On the following proposition see Richard of St. Victor; cf. above, page 314, note 1.

la: Cfr. I. Sent. d. 6. q. 3. et d. 27. p. II. q. 1. seqq. — Pro *naturaliter* B D E *principaliter*.

en: Cf. I *Sent.* d. 6, q. 3, and d. 27, p. II, q. 1 ff. — For *naturaliter* B, D and E read *principaliter*.

la: Aristot., de Praedicam. c. *de Quali*, docet, calorem esse *qualitatem*. Cfr. Averroes, in VIII. Metaph. text. 5.

en: Aristotle, in the *Categories*, the chapter *On Quality*, teaches that heat is a *quality*. Cf. Averroes, on VIII *Metaphysics*, text 5.

la: Vers. 3. — Subinde respicitur Exod. 3, 2. (cfr. supra collat. 3. n. 13.); allegatur Gen. 2, 6: Fons ascendebat e terra; et v. 10: Et fluvius etc.; Isai. 55, 10. (Vulgata *illuc* pro *illic*) et 11.

en: Verse 3. — Thereupon Exod. 3:2 is referred to (cf. above, collation 3, n. 13); Gen. 2:6 is adduced: *A spring rose out of the earth;* and v. 10: *And a river* etc.; Isa. 55:10 (the Vulgate has *illuc* for *illic*) and 11.

la: Aristot., III. de Anima, text. 38. (c. 8.): Necesse est autem, aut ipsas [res] aut formas esse; ipsas igitur non; non enim lapis in anima est, sed forma.

en: Aristotle, III *On the Soul*, text 38 (c. 8): It is necessary that either the things themselves or their forms be [in the soul]; not the things themselves, then; for it is not the stone that is in the soul, but its form.

la: Psalm. 44, 2. et 3. — Seq. locus est Sap. 7, 26, ubi Vulgata post *sine macula* addit *Dei maiestatis;* tertius Col. 1, 15; quartus Iob 33, 14: Semel loquitur Deus et secundo idipsum etc.

en: Ps. 44:2 and 3. — The following passage is Wisd. 7:26, where the Vulgate after *sine macula* adds *Dei maiestatis;* the third, Col. 1:15; the fourth, Job 33:14: *God speaketh once, and repeateth not the selfsame thing a second time* etc.

la: Cap. 8, 24. — Inferius respicitur Isai. 40, 8: Verbum autem Domini nostri manet in aeternum.

en: Chapter 8:24. — Lower down Isa. 40:8 is referred to: *But the word of our Lord endureth for ever.*

la: Cap. 4, 2. — Seq. locus est Gen. 2, 9; tertius Prov. 3, 18.

en: Chapter 4:2. — The following passage is Gen. 2:9; the third, Prov. 3:18.

la: Psalm. 109, 3. — Subinde respicitur Ioan. 1, 18: « Unigenitus Filius, qui est in sinu Patris »; et allegatur Ps. 2, 7, quem locum August., Enarrat. in Ps. 2, ita exponit: *Hodie*, quia praesentiam significat, atque in aeternitate nec praeteritum... nec futurum... sed praesens tantum, quia quidquid aeternum est, semper est; divinitus accipitur secundum id dictum *Ego hodie genui te*, quo sempiternam generationem virtutis et sapientiae Dei, qui est unigenitus Filius, fides sincerissima et catholica praedicat.

en: Ps. 109:3. — Thereupon John 1:18 is referred to: « The only-begotten Son, who is in the bosom of the Father »; and Ps. 2:7 is adduced, which passage Augustine, *Enarration on Psalm 2*, expounds thus: *Today*, because it signifies presence, and in eternity there is neither past… nor future… but only present, since whatever is eternal always is; it is taken in a divine sense according to that saying *This day have I begotten thee*, by which the most sincere and catholic faith proclaims the everlasting generation of the power and wisdom of God, who is the only-begotten Son.

la: Cfr. I. Sent. d. 13. dub. 8, ubi secundum Arium duodecim modi generationis proponuntur.

en: Cf. I *Sent.* d. 13, dubium 8, where twelve modes of generation are set out according to Arius.

en: Chapter 37:9.

la: Partes siquidem duodenarii (habet enim quinque partes: duodecimam, sextam, quartam, tertiam, dimidiam) simul ductae non duodecim, sed sexdecim sunt. Cfr. August., IV. de Gen. ad lit. c. 2. n. 4, ex quo quaedam attulimus tom. IV. pag. 972, nota 3. Vide etiam tom. III. pag. 536, nota 1.

en: For the parts of twelve (it has five parts: a twelfth, a sixth, a fourth, a third, a half), taken together, are not twelve but sixteen. Cf. Augustine, IV *On Genesis to the Letter*, c. 2, n. 4, from which we have adduced some things in vol. IV, page 972, note 3. See also vol. III, page 536, note 1.

la: Psalm. 91, 5. — Seq. locus est II. Cor. 3, 18: Nos vero omnes, revelata etc. (cfr. initium huius collat.).

en: Ps. 91:5. — The following passage is 2 Cor. 3:18: *But we all, with open face* etc. (cf. the beginning of this collation).

la: Aristot., I. Topic. c. 6. (c. 5.): Omnis aqua omni aquae eadem specie dicitur, eo quod habeat quandam similitudinem; ab eodem autem fonte aqua, quae eadem dicitur, nullo alio differt, quam eo quod vehementior sit similitudo. — De fluviorum et fontium generatione agit Aristot., I. Meteor. Sum. 4. c. 1. (c. 13.); ibid. II. Sum. 1. c. 3, insinuat modum, quo aqua salsa fiat dulcis, scil. quod mediante percolatione quod terrenum est et ex admixtione salsedinem facit secernatur.

en: Aristotle, I *Topics*, c. 6 (c. 5): All water is said to be the same in species as all other water, in that it has a certain likeness; but water from the same spring, which is called the same, differs in nothing else than that the likeness is stronger. — Aristotle treats of the generation of rivers and springs in I *Meteorology*, Summa 4, c. 1 (c. 13); ibid. II, Summa 1, c. 3, he suggests the way in which salt water becomes sweet, namely that by a straining what is earthy, and by its admixture makes the saltness, is separated out.

la: Cfr. Itinerarium mentis in Deum, c. 2. n. 4. et 7; de Reductione artium ad theolog. n. 8.

en: Cf. the *Itinerarium mentis in Deum*, c. 2, nn. 4 and 7; *On the Reduction of the Arts to Theology*, n. 8.

la: Epist. 53. (alias 103.) ad Paulinum, n. 2: Habet nescio quid latentis energiae viva vox, et in aures discipuli de auctoris ore transfusa fortius sonat. (Haec epist. ut prologus in Biblia exhibetur; ideoque G ponit: *Hieronymus in prologo Bibliae*). Cfr. eius Comment. in Gal. 4, 20. Vide tom. II. pag. 266, nota 5.

en: Epistle 53 (elsewhere 103) to Paulinus, n. 2: The living voice has I know not what of hidden energy, and poured into the ears of a disciple from the author's own mouth it sounds more strongly. (This epistle is presented as a prologue in the Bible; and therefore G reads: *Jerome in the prologue of the Bible*.) Cf. his *Commentary on Galatians* 4:20. See vol. II, page 266, note 5.

la: Matth. 28, 19: Euntes ergo docete etc.

en: Matt. 28:19: *Going therefore, teach ye* etc. ---

translators_notes:
**Provenance.** Printed pp. 379–384 (PDF 455–460), raw L64920–65706. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer
bands. Plate scouting banked ahead of writing at `manual-review/hex-c11-plate-scouting.md`.

**Span, both ends fixed positively.** Collatio XI **opens part-way down p. 379**, below Collatio X's
¶ 18, with a full-measure heading, subtitle and Summarium, after which ¶ 1 resumes in two columns at
the foot of the same leaf. It **closes part-way down p. 384**, at the unnumbered epilogue — fixed
from **Collatio XII's own full-measure heading on that same leaf**, never from the running head.

**Heading.** `COLLATIO XI.` carries **no apparatus anchor**. Eleventh opening read; only Collatio I
has one.

**Paragraph count.** 25 numbered ¶¶, 1..25, no gaps, identical in both languages, and **the
Summarium's last reference is 25** — exact agreement, the third chunk running. ⚠ **¶ 25 is followed
by an UNNUMBERED epilogue paragraph** (*Hae sunt undecim stellae…*, marginal gloss `Epilogus.`);
the numbering is complete at 25 and the epilogue is rendered as its own unnumbered paragraph, as
printed.

**Hand-off picked up.** From `bon-hex-c10`: p. 379 **n. 6**, verified here rather than adopted — it
anchors on *…tanquam a Domini spiritu⁶* in this chunk's ¶ 1, **LEFT** column of p. 379's bottom
two-column region, and its text is `Epist. II. Cor. 3, 18.` **p. 379 nn. 1–5 are Collatio X's and
are not claimed.**

**Hand-off forwarded.** p. 384 **n. 3** → `bon-hex-c12`: text *Epist. II. Cor. 3, 18. — In seqq.
datur summa collat. 8-11.*, answering to the anchor on *speculantes³* in **Collatio XII's ¶ 1**,
printed at the foot of this same leaf, LEFT column. `KNOWN_TOTALS` carries `384: 3` with a
legitimate PENDING until c12 lands. ⚠ The next chunk must re-derive its position and column.

**Per-page register (40 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 379 | n. 6 only (nn. 1–5 are c10's) | 1–3 L, 4–6 R | n. 6 anchors LEFT | inherited |
| 380 | nn. 1–9 | 1–3 L, 4–9 R | 1–4 L, 5–9 R | left block **underruns** by one |
| 381 | nn. 1–11 | 1–6 L, 7–11 R | 1–5 L, 6–11 R | left block **overruns** by one |
| 382 | nn. 1–9 | 1–6 L, 7–9 R | 1–5 L, 6–9 R | left block **overruns** by one |
| 383 | nn. 1–8 | 1–5 L, 6–8 R | 1–5 L, 6–8 R | they **coincide** |
| 384 | nn. 1–2 (n. 3 is c12's) | n. 1 L, nn. 2–3 R | n. 1 L, n. 2 R, **n. 3 L** | left block **underruns** |

**Runovers — four gutter-crossing, in one chunk.** p. 380 n. 3 (*…sicut nomine* | *speculi
imaginem…*) · p. 382 n. 6 (*…cfr. supra* | *collat. 3. n. 13…*) · p. 383 n. 5 (*…simul du-* |
*ctae non duodecim…*) · p. 384 n. 1 (*…Hieronymus in prologo Bi-* | *bliae…*). **Four right-hand
blocks in six leaves that do not open numbered** — on this work's evidence an unnumbered opening is
closer to normal than exceptional, and it must be read for, never assumed away. ⚠ **Recording the
negatives:** every page-foot joint (379/380, 380/381, 381/382, 382/383, 383/384) was checked at the
band with a widened footer window and is **clean** — each left block opens with a numbered ¹, and
each body joint reads continuously across the break.

**Gutters.** 380 = **1399** · 381 = **1185** · 382 = **1315** · 383 = **1243** · 384 (c11's region)
= **1371**. For p. 379 the 1151 measured over Collatio X's region on the same leaf is carried over:
⚠ **this chunk's own region there is only about three lines deep, too shallow for the profiler to
find a run at all**, so the check available is continuity — *…tanquam a Do-* | *mini spiritu⁶* reads
across the split cleanly — and that is what was used. Stated as a weaker warrant than a measurement,
deliberately.

**★★★ p. 383 IS THE FROZEN "WINDOW CONSENSUS IS NOT INDEPENDENT EVIDENCE" RULE FIRING, AND IT LOOKED
SOUND.** Twenty-four row windows agreed at **1227** with a spread of 4 px — the exact signature the
three-step method calls trustworthy. The direct per-column profile shows the true band is
**1212–1274 (63 px)** with a heavily inked centre rule at 1240–1245: every window had landed on the
**left sub-band alone** and reported it as the whole gutter. **True value 1243 — the consensus was
wrong by 16 px.** The centre rule had split the band in two, as at Itinerarium pp. 300–303. **Print
the profile even when the windows agree; agreement cannot rescue a shared corrupted run.**

**★ p. 384 has no whole-page gutter either** — Collatio XII's full-measure heading crosses it, the
second such leaf in two chunks. Profiled over this chunk's region (rows .08–.28) it gives 1371 on a
clean 4 px island.

**★ `Num. 6` is Quaracchi's *numerus*, not the book of Numbers.** p. 380 n. 4 has no verse and
glosses the body's *XV. de Trinitate, capitulo quarto⁴* — i.e. *De Trin.* XV c. 4 **n. 6**. This is
the case the index conventions already anticipate with `require_verse`; it is live here, and the
record must not index as Numbers.

**Arithmetic checked, not assumed.** p. 383 n. 5 explains *numerus excrescens*: the aliquot parts of
twelve (1, 2, 3, 4, 6) sum to **sixteen**. They do. The English says "abundant number", which is
what *excrescens* means here — a number whose parts exceed it.

**Register decisions.**
- ***speciositas* → "comeliness"** and *speciosus* → "comely", reusing the frozen Itinerarium c2
  ruling unchanged, as in Collatio X.
- *speculatio* → **"speculation"**, *speculum* → "mirror", *speculari* → "to behold". ⚠ **The
  mirror/watchtower pun in p. 380 n. 3 is untranslatable and is left standing with the Latin words
  in place** (*speculum* / *specula*) — Augustine's whole point there is the difference between two
  Latin nouns, and an English rendering that hid them would make the note say nothing.
- *diffusio · expressio · propagatio* → "diffusion · expression · propagation"; *coaevitas* →
  **"coaevity"**, keeping it distinct from *aeternitas*.
- *formositas* → "shapeliness" and *formae decor* → "beauty of form" — kept apart, since ¶¶ 18 and
  22 use them of different defects.
- *transsumtivus* → **"transsumptive"** (a technical term of the *modi significandi*; "metaphorical"
  would prejudge what ¶ 5 leaves open).
- *numerus excrescens* → **"abundant number"** (the arithmetical sense the note supplies).

**Citations.** p. 383 n. 8 cites **both the *Itinerarium* and *De reductione artium***, and p. 380
n. 3 the *Breviloquium* — all three now translated, so all should resolve in-corpus, as should the
several *I/III Sent.* references and *supra pag. 314, nota 1* (the Itinerarium Scholion's leaf).

**Marginalia** (trimmed per the standing Vol V convention, in body order).
p. 379: Introductio.
p. 380: Repetitio. · Duo praedicta. · Speculum primum Augustini. · Nomina Dei intellectualia. ·
Colligitur Trinitas. · Reductio ad tria et ad unum.
p. 381: Duplex speculum. · Quoad primum 4 rationes in Deo pro Trinitate speculanda. · Primo, ex
triplici perfectione. Primo, a parte originis. · Secundo, ordinis. · Tertio, indivisionis. ·
Secundo, ex perfecta productione. · Sex productiones. · De duabus primis. · De sequentibus. · De
ultimis. · Obiectio solvitur. · Tertio, ex productiva diffusione triplici. · Actualissima. ·
Integerrima.
p. 382: Ultimata. · Quarto, ex diffusiva dilectione. · Dilectio triplex. · Item. · Item. · Pars II.
Speculum secundum. · Verbum habet rationem exprimendi. · Generationes 12 in creaturis, modis
tribus. · Via prima. Primo, per diffusionem quadruplicem cum defectibus. · Exclusis defectibus,
repraesentant aeternam generationem. · Confirmatur per Scripturam. · Secundo, per expressionem
similiter. · Excludendi defectus. · Confirmatur per Scripturam.
p. 383: Tertio, per propagationem similiter. · Defectus auferendi sec. Scripturam. · Uniendae hae
12 generationes. · Notandum. · Figurantur in Scriptura. · Monitio. · Via secunda ista applicandi.
Primo, per diffusionem. · Secundo, per expressionem. · Notanda de 1. generatione per expressionem
speciei ab obiecto.
p. 384: Aliae 3 generationes per expressionem. · Tertio, per propagationem. · Epilogus.

**Flags.** Zero `[?]` flags.

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