title: Pars 7, Cap. 7

title_alt:
De gloria paradisi
On the glory of paradise

source_text:
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### Capitulum VII. *De gloria paradisi.*

De *gloria* autem *caelesti* hoc in summa tenendum est, quod in ipsa est praemium *substantiale*, *consubstantiale* et *accidentale*. Praemium, inquam, *substantiale* consistit in visione, fruitione et tentione unius summi boni, scilicet Dei, quem Beati videbunt
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*facie ad faciem*[^p289-1], hoc est nude et sine velamine; quo fruentur avide et delectabiliter, quem etiam tenebunt sempiternaliter, ut sic verificetur illud Bernardi, quod « Deus futurus est rationi plenitudo lucis, voluntati multitudo pacis et memoriae continuatio aeternitatis ». — Praemium vero *consubstantiale* consistit in gloria corporis, quae *secunda stola* dicitur; qua[^p289-2] resumta, perfectius anima beata tendit « in summum caelum ». Et haec stola consistit in quadruplici dote corporis, scilicet in dote *claritatis*, *subtilitatis*, *agilitatis* et *impassibilitatis*; quae erunt secundum plus et minus, secundum maioritatem et minoritatem prius habitae caritatis. — Praemium autem *accidentale* consistit in quodam decore speciali superadiecto, qui quidem *aureola* nuncupatur; et secundum doctorum sententiam debetur triplici generi operum, scilicet *martyrio*, *praedicationi* et *continentiae virginali*[^p289-3]. Et in omnibus praedictis servabitur gradus et distinctio secundum exigentiam meritorum.

Ratio autem ad intelligentiam praedictorum haec est: quia primum principium, hoc ipso quod primum, habet summam unitatem, veritatem et bonitatem; hoc ipso est ponere in eo summam potentiam, sapientiam, clementiam et iustitiam. Quoniam autem haec invisibilia Dei manifestari decet per opera[^p289-4]; ideo Deus mundum istum sensibilem principians sic *produxit*, sic *gubernat*, sic *reparat*, sic *remunerat* et *consummat*, quod in productione manifestatur summa *potentia*, in gubernatione *sapientia*, in reparatione *clementia* et in retributione *iustitia* consummata. Ut ergo manifestaretur *potentia*, ad sui ipsius laudem, gloriam et honorem omnia produxit de nihilo, faciens aliquid prope nihil, scilicet materiam corporalem, et aliquid prope se[^p289-5], scilicet substantiam spiritualem, et simul haec iungens in uno homine in unitate naturae et personae, scilicet rationalem animam et materiam corporalem. — Ut manifestaretur *sapientia*, ipse quidem providentissime omnia gubernat et ordinate. Nam ipse supremum hominis regit per se ipsum, mentem scilicet, quam illustrat[^p289-6], et infimum, scilicet corpus, per liberum arbitrium voluntatis, ut sic corpus et corporalia quoad regimen subiaceat spiritui, spiritus vero Deo. — Ut manifestaretur *clementia*, lapsum hominem reparavit assumendo hominis naturam, suscipiendo poenalitates et tandem perferendo poenam, ut sic summa misericordia misero misericordem faceret esse conformem ad relevationem miseriae non solum in dignitate naturae conditae, verum etiam in defectibus naturae in miseria constitutae[^p289-7]. — Ut tandem manifestaretur *iustitia*, retribuet unicuique secundum exigentiam meritorum, non solum malis poenam, verum etiam iustis gloriam sempiternam. Sic enim exigit *retributio aequa* et *reparatio gratuita* et *gubernatio ordinata* et *productio virtuosa*. Nam omnium horum consummatio est in fine.

Primum igitur, quoniam omnium iustorum praemiatio fieri debet, secundum quod exigit *retributio iusta* et etiam *productio virtuosa*; et productio[^p289-8] Dei fecit rationalem spiritum prope Deum, capacem Dei, capacem scilicet secundum vim inditae imaginis ipsius beatissimae Trinitatis, cui in iustis totus hominis spiritus secundum integritatem imaginis deservivit: hinc est, quod nullo minus Deo potest rationalis spiritus praemiari nec impleri, nec eius capacitas terminari; ideo in praemium datur ei *deiformitas gloriae*, per quam Deo effectus conformis, et ratione ipsum *videat* clare et voluntate *diligat* plene et memoria *retineat* in aeternum; ut sic anima tota vivat, tota dotetur in tribus animae viribus, tota Deo configuretur, tota illi uniatur, tota in illo requiescat, in ipso sicut in omni bono inveniens pacem, lucem et sufficientiam sempiternam, per quam « in statu omnium bonorum congregatione perfecto »[^p289-9] constituta et aeterna vivens vita, dicatur *beata* et etiam *gloriosa*.

Rursus, quoniam retributio illa debet fieri, secundum quod exigit non solum *retributio iusta* et *productio virtuosa*, verum etiam *gubernatio ordinata*; et Deus in productione corpus animae alligavit et naturali et mutuo appetitu invicem copulavit, ad gubernationem vero subiecit et in statu meriti fecit, ut spiritus condescenderet et intenderet corpori gubernando propter exercitium in merendo: nec naturalis appetitus patitur, quod anima sit plene beata, nisi restituatur ei corpus, ad quod resumendum habet inclinationem naturaliter insertam[^p289-10]; nec regiminis
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ordo sustinet, quod restituatur corpus spiritui beato nisi per omnia illi conforme et subiectum, quantum potest corpus spiritui conformari. Quoniam ergo spiritus est visione lucis aeternae clarificatus; ideo debet in eius corpore *claritas* lucis permaxima resultare. Quia vero dilectione illius summi Spiritus est summe spiritualis effectus; ideo in corpore habere debet correspondentem *subtilitatem* et *spiritualitatem*. Quia tentione aeternitatis factus est omnino impassibilis; ideo in corpore eius debet esse *impassibilitas* omnimoda tam intra quam extra. Quia vero ex his omnibus spiritus promptissimus est ad tendendum in Deum; ideo in corpore glorioso debet summa *agilitas* reperiri. Quoniam igitur per has quatuor proprietates fit corpus spiritui conforme[^p290-1] et etiam subiectum; hinc est, quod in his quatuor praecipue *dotari* dicitur, ratione quorum idoneitatem habeat sequi spiritum in regione caelesti, quae est *regio Beatorum*. In istis enim proprietatibus caelestibus corporibus assimilatur, per quas quasi gradatim distat corpus caeleste a quatuor elementis; et sic dos corporum quadruplicata et corpus in se perfectum reddit et conforme habitationi caelesti et Spiritui beato, per quem a summo capite Deo usque in *oram vestimenti*[^p290-2], scilicet corporis, plenitudo dulcedinis et beatitudinis ebrietas redundat, et quantum est possibile, derivatur.

Postremo, quoniam illa praemiatio debet fieri, secundum quod exigit *retributio iusta* et *productio virtuosa* et *gubernatio ordinata* et etiam *reparatio gloriosa*; et in diversis Christi membris diversa sunt charismata gratiarum non solum quantum ad interiora dona, verum etiam quantum ad exercitia exteriora[^p290-3]; non solum quoad habitus, verum etiam quoad status; non solum quoad perfectionem caritatis in mente, verum etiam quoad perfectionis decorem et pulcritudinem in opere corporali: hinc est, quod aliquibus membris non solum *stola animae* cum tribus eius dotibus et *stola corporis* cum quatuor, verum etiam excellentia quaedam decoris et gaudii debetur propter praecellentiam perfectionis et decoris habiti in opere virtuoso. Quoniam igitur triplex est genus operis praecellenter perfectum et pulcrum et speciali[^p290-4] formositate formosum secundum triplicem vim animae: secundum rationalem, *praedicatio veritatis* perducens alios ad salutem; secundum concupiscibilem, *perfecta declinatio concupiscentiarum* per integritatem perpetuam continentiae virginalis; secundum irascibilem, *perpessio mortis* ad honorem Christi: hinc est, quod his tribus generibus iustorum, scilicet *praedicatoribus*, *virginibus* et *martyribus*, debetur illa excellentia praemii *accidentalis*, quod *aureola* nuncupatur; quod ad decorem facit non solum animae, verum etiam corporis, quia non redditur voluntati tantum, sed operi extrinseco, substernens sibi meritum et praemium caritatis, quod consistit in septiformi dote, triplici animae et quadruplici corporis, in quibus clauditur consummatio, integritas et plenitudo omnium bonorum spectantium ad gloriae complementum.

Qualia autem et quanta sint illa, non verba mea, sed beati Anselmi ponantur. Ait enim in fine[^p290-5] *Proslogii*: « Excita te nunc, anima mea, et erige totum intellectum tuum et cogita, quantum potes, *quale* et *quantum* sit illud bonum. Si enim singula bona delectabilia sunt, cogita intente, quam delectabile sit illud bonum, quod continet iucunditatem omnium bonorum, non qualem in creatis rebus sumus experti, sed tanto differentem, quanto differt Creator a creatura. Si enim bona est *vita creata*, quam bona est *vita creatrix*? Si iucunda est *salus facta*, quam iucunda est *salus*, quae *facit omnem salutem*? Si amabilis est *sapientia in cognitione rerum conditarum*, quam amabilis est *sapientia, quae omnia condidit ex nihilo*? Denique, si multae et magnae delectationes sunt in rebus delectabilibus, qualis et quanta est delectatio in illo qui fecit ipsa delectabilia »?

« Qui hoc bono fruetur[^p290-6], quid illi erit, et quid illi non erit? Certe quidquid volet erit, et quod nolet non erit. Ibi quippe erunt bona corporis et animae, *qualia nec oculus vidit, nec auris audivit, nec cor hominis cogitavit*. Cur ergo per multa vagaris, homuncio, quaerendo bona animae tuae et corporis tui? Ama unum bonum, in quo sunt omnia bona, et sufficit. Desidera simplex bonum, quod est omne bonum, et satis est. Quid enim amas, caro mea, quid desideras, anima mea? Ibi est quidquid amatis, quidquid desideratis. Si delectat pulcritudo; *fulgebunt iusti sicut sol*[^p290-7]. Si velocitas, aut fortitudo, aut li-
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bertas corporis, cui nihil obsistere possit; *erunt similes Angelis Dei*, quia *seminatur corpus animale, et surget corpus spirituale*, potestate utique, non natura. Si longa et salubris vita; ibi est sana aeternitas et aeterna sanitas, quia *iusti in perpetuum vivent*, et: *Salus iustorum a Domino*. Si satietas; *satiabuntur, cum apparuerit gloria Dei*. Si ebrietas; *inebriabuntur ab ubertate domus Dei*. Si melodia; ibi Angelorum chori concinunt sine fine *Deum laudantes*[^p291-1]. Si quaelibet non immunda, sed munda voluptas; *torrente voluptatis tuae potabis eos Deus*. Si sapientia; ipsa Dei sapientia ostendet eis se ipsam. Si amicitia; diligent Deum plus quam se ipsos et invicem tanquam se ipsos, et Deus illos plus, quam illi se ipsos, quia illi illum et se et invicem per illum, et ille se et illos per se ipsum. Si concordia; omnibus illis erit una voluntas, quia nulla illis erit nisi Dei voluntas. Si potestas; omnipotentes erunt suae voluntatis, ut Deus suae. Nam sicut poterit Deus quod volet per se ipsum, ita poterunt illi per illum quod volent; quia sicut illi non aliud volent, quam quod ille, ita ille volet quidquid illi volent; et quod ille volet non poterit non esse. Si honor et divitiae; Deus servos suos bonos et fideles *supra multa constituet*[^p291-2], immo *filii Dei* et *dii vocabuntur* et erunt, et ubi erit Filius eius, ibi erunt et illi, *heredes quidem Dei, coheredes autem Christi*. Si vera securitas; certe ita certi erunt, nunquam et nullatenus ista, vel potius istud bonum sibi defuturum, sicut certi erunt, se non sua sponte illud amissuros, nec dilectorem Deum illud dilectoribus suis invitis ablaturum, nec aliquid Deo potentius invitos Deum et illos separaturum ».

« *Gaudium* vero, quale aut quantum est[^p291-3], ubi tale ac tantum bonum est? Cor humanum, cor indigens, cor expertum aerumnas, immo obrutum aerumnis, quantum gauderes, si his omnibus abundares? Interroga intima tua, si capere possunt gaudium suum de tanta beatitudine sua. Sed certe, si quis alius, quem omnino sicut te ipsum diligeres, eandem beatitudinem haberet; duplicaretur gaudium tuum, quia non minus gauderes pro eo quam pro te ipso. Si vero duo, vel tres, vel multo plures idipsum haberent; tantumdem pro singulis, quantum pro te ipso gauderes, si singulos sicut te ipsum amares. Ergo in illa perfecta caritate innumerabilium Angelorum et hominum beatorum, ubi nullus minus alium quam se ipsum diligit, non aliter gaudebit quisque pro singulis aliis quam pro se ipso. Si ergo cor hominis de tanto suo bono vix capiet suum gaudium, quomodo capax erit tot et tantorum gaudiorum? Et utique, quia, quantum quisque diligit aliquem, tantum de bono eius gaudet; sicut in illa perfecta felicitate unusquisque plus amabit sine comparatione Deum quam se et omnes alios secum, ita gaudebit plus absque aestimatione de felicitate Dei quam de sua et omnium aliorum secum. Sed si Deum sic diligent *toto corde, tota mente, tota anima*[^p291-4], ut tamen totum cor, tota mens, tota anima non sufficiat dignitati dilectionis; profecto sic gaudebunt *toto corde, tota mente, tota anima*, ut totum cor, tota mens, tota anima non sufficiat plenitudini gaudii ».

« Nondum ergo[^p291-5], Domine, dixi aut cogitavi, quantum gaudebunt illi Beati tui. Utique tantum gaudebunt, quantum amabunt; tantum amabunt, quantum cognoscent. Quantum cognoscent te et quantum amabunt te? Certe *nec oculus vidit, nec auris audivit, nec in cor hominis ascendit* in hac vita, quantum te cognoscent et amabunt in illa vita. — Oro, Deus, cognoscam te, amem te, ut gaudeam de te; et si non possum ad plenum in hac vita, vel[^p291-6] proficiam in dies, usque dum veniat illud ad plenum; proficiat hic in me notitia tui et ibi fiat plena, crescat hic amor tuus et ibi sit plenus; ut hic gaudium meum sit in spe magnum et ibi sit in re plenum. Domine, per Filium tuum iubes, immo consulis petere, et promittis accipere, *ut gaudium* nostrum *plenum sit*[^p291-7]. Deus verax, peto, accipiam, *ut gaudium* meum *plenum sit*. Peto, Domine, quod per admirabilem Consiliarium nostrum consulis; accipiam, quod promittis per Veritatem tuam, ut *gaudium* meum *plenum sit*. Meditetur interim inde mens mea, loquatur inde lingua mea, amet illud cor meum, sermocinetur os meum, esuriat illud anima mea, sitiat caro mea, desideret tota substantia mea, donec *intrem in gaudium Domini* mei, qui est trinus et unus Deus *benedictus in saecula saeculorum. Amen*[^p291-8] ».

### EXPLICIT BREVILOQUIUM FRATRIS BONAVENTURAE.

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english:
### Chapter VII. *On the glory of paradise.*

Concerning the *glory of heaven*, however, this must be held in summary: that in it there is a *substantial*, a *consubstantial* and an *accidental* reward. The *substantial* reward, I say, consists in the vision, the fruition and the holding of the one highest good, namely of God, whom the Blessed will see
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*face to face*[^p289-1], that is, nakedly and without a veil; whom they will enjoy avidly and delightfully, whom they will also hold everlastingly, so that thus that saying of Bernard may be verified, that « God will be to the reason a fulness of light, to the will a multitude of peace, and to the memory a continuation of eternity ». — But the *consubstantial* reward consists in the glory of the body, which is called *the second robe*; and when this[^p289-2] has been resumed, the blessed soul tends more perfectly « into the highest heaven ». And this robe consists in the fourfold dowry of the body, namely in the dowry of *clarity*, of *subtlety*, of *agility* and of *impassibility*; which will be according to more and less, according to the greater and lesser degree of the charity previously had. — But the *accidental* reward consists in a certain special comeliness superadded, which indeed is called the *aureole*; and according to the opinion of the doctors it is owed to a threefold kind of works, namely to *martyrdom*, to *preaching* and to *virginal continence*[^p289-3]. And in all the aforesaid there will be preserved degree and distinction according to the requirement of merits.

Now the reason for the understanding of the aforesaid is this: that the first principle, by that very fact that it is first, has the highest unity, truth and goodness; by that very fact it is to place in it the highest power, wisdom, clemency and justice. And since it is fitting that these invisible things of God be made manifest through his works[^p289-4], therefore God, in giving a beginning to this sensible world, so *produced* it, so *governs* it, so *repairs* it, so *rewards* and *consummates* it, that in the production the highest *power* is manifested, in the government *wisdom*, in the reparation *clemency*, and in the retribution *justice* consummated. In order, therefore, that *power* might be made manifest, he produced all things from nothing unto the praise, glory and honour of himself, making something near to nothing, namely bodily matter, and something near to himself[^p289-5], namely spiritual substance, and joining these together at once in one man in a unity of nature and of person, namely a rational soul and bodily matter. — In order that *wisdom* might be made manifest, he himself indeed most providently and orderly governs all things. For he rules the highest part of man through himself, namely the mind, which he illumines[^p289-6], and the lowest, namely the body, through the free choice of the will, so that thus the body and bodily things may as to their rule lie subject to the spirit, and the spirit to God. — In order that *clemency* might be made manifest, he repaired fallen man by assuming man's nature, by taking on its penalties and at last by enduring its punishment, so that thus the highest mercy might make the merciful one conformed to the wretched for the relief of his wretchedness, not only in the dignity of the nature as founded, but also in the defects of the nature as set in wretchedness[^p289-7]. — In order, finally, that *justice* might be made manifest, he will render to each one according to the requirement of merits, not only punishment to the wicked, but also everlasting glory to the just. For thus do an *equal retribution* and a *gratuitous reparation* and an *ordered government* and a *virtuous production* require. For the consummation of all these is in the end.

First, therefore, since the rewarding of all the just ought to come about according as *just retribution* and also *virtuous production* require; and since the production[^p289-8] of God made the rational spirit near to God, capable of God — capable, that is, according to the power of the image of the most blessed Trinity implanted in it, to which image in the just the whole spirit of man according to the integrity of that image has done service: hence it is that by nothing less than God can the rational spirit be rewarded or filled, nor can its capacity be bounded; and therefore there is given to it as a reward the *deiformity of glory*, through which, made conformed to God, it may both by reason *see* him clearly and by will *love* him fully and by memory *retain* him unto eternity; so that thus the whole soul may live, the whole be endowed in the three powers of the soul, the whole be configured to God, the whole be united to him, the whole rest in him, finding in him as in every good peace, light and everlasting sufficiency — through which, established « in a state made perfect by the gathering together of all goods »[^p289-9] and living an eternal life, it may be called *blessed* and also *glorious*.

Again, since that retribution ought to come about according as there require it not only *just retribution* and *virtuous production*, but also an *ordered government*; and since God in the production bound the body to the soul and coupled them to each other by a natural and mutual appetite, and subjected the one to the other for the sake of government and made them in the state of merit, so that the spirit might condescend and attend to the governing of the body for the sake of exercise in meriting: neither does the natural appetite suffer that the soul be fully blessed unless the body be restored to it, for the resumption of which it has an inclination naturally implanted[^p289-10]; nor does the order of rule
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allow that the body be restored to the blessed spirit unless it be in all things conformed and subject to it, so far as a body can be conformed to a spirit. Since, therefore, the spirit has been made bright by the vision of eternal light, therefore in its body a very great *clarity* of light ought to result. And since by the love of that highest Spirit it has been made supremely spiritual, therefore in the body it ought to have a corresponding *subtlety* and *spirituality*. Since by the holding of eternity it has been made wholly impassible, therefore in its body there ought to be an *impassibility* of every kind, both within and without. And since from all these things the spirit is most ready for tending into God, therefore in the glorified body the highest *agility* ought to be found. Since, therefore, by these four properties the body is made conformed[^p290-1] and also subject to the spirit, hence it is that in these four chiefly it is said to be *endowed*, by reason of which it may have the fitness to follow the spirit in the heavenly region, which is the *region of the Blessed*. For in these properties it is likened to the heavenly bodies, by which the heavenly body stands as it were by degrees apart from the four elements; and thus the fourfold dowry of bodies renders the body both perfect in itself and conformed to the heavenly habitation and to the blessed spirit — through which, from the highest head, God, even to *the hem of the garment*[^p290-2], namely of the body, a fulness of sweetness and an inebriation of beatitude overflows, and, so far as is possible, is derived.

Lastly, since that rewarding ought to come about according as there require it *just retribution* and *virtuous production* and *ordered government* and also *glorious reparation*; and since in the diverse members of Christ there are diverse charisms of graces, not only as to interior gifts, but also as to exterior exercises[^p290-3]; not only as to habits, but also as to states; not only as to the perfection of charity in the mind, but also as to the comeliness and beauty of perfection in bodily work: hence it is that to certain members there is owed not only *the robe of the soul* with its three dowries and *the robe of the body* with its four, but also a certain excellence of comeliness and joy, on account of the pre-eminence of the perfection and comeliness had in virtuous work. Since, therefore, there is a threefold kind of work pre-eminently perfect and beautiful and beautified with a special[^p290-4] beauty according to the threefold power of the soul — according to the rational, *the preaching of truth* that leads others to salvation; according to the concupiscible, *the perfect turning away from concupiscences* through the perpetual integrity of virginal continence; according to the irascible, *the suffering of death* unto the honour of Christ: hence it is that to these three kinds of just men, namely to *preachers*, to *virgins* and to *martyrs*, there is owed that excellence of the *accidental* reward which is called the *aureole*; which makes for the comeliness not only of the soul but also of the body, because it is not rendered to the will alone but to the extrinsic work, laying under itself the merit and the reward of charity, which consists in a sevenfold dowry, threefold of the soul and fourfold of the body, in which are enclosed the consummation, the integrity and the fulness of all the goods that pertain to the completion of glory.

But of what sort and how great these things are, let not my words be set down, but blessed Anselm's. For he says at the end[^p290-5] of the *Proslogion*: « Rouse thyself now, O my soul, and lift up thy whole understanding, and consider, as much as thou canst, *of what sort* and *how great* that good is. For if particular goods are delightful, consider attentively how delightful is that good which contains the pleasantness of all goods — not such as we have experienced in created things, but as much differing as the Creator differs from the creature. For if the *created life* is good, how good is the *creating life*? If the *salvation that has been made* is pleasant, how pleasant is *the salvation which makes all salvation*? If *wisdom in the knowledge of founded things* is lovable, how lovable is *the wisdom which founded all things out of nothing*? Finally, if there are many and great delights in delightful things, of what sort and how great is the delight in him who made those delightful things themselves »?

« He who shall enjoy this good[^p290-6] — what will be his, and what will not be his? Certainly whatever he shall will, will be; and what he shall not will, will not be. For there will be goods of body and of soul, *such as neither eye hath seen, nor ear heard, nor the heart of man conceived*. Why then dost thou wander through many things, O little man, seeking the goods of thy soul and of thy body? Love the one good, in which are all goods, and it suffices. Desire the simple good, which is every good, and it is enough. For what dost thou love, my flesh, what dost thou desire, my soul? There is whatever ye love, whatever ye desire. If beauty delights thee — *the just shall shine as the sun*[^p290-7]. If swiftness, or strength, or free-
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dom of body, which nothing can withstand — *they shall be like the Angels of God*, because *a natural body is sown, and a spiritual body shall rise*, in power indeed, not in nature. If a long and healthful life — there is a healthful eternity and an eternal health, because *the just shall live for evermore*, and: *The salvation of the just is from the Lord*. If satiety — *they shall be filled when the glory of God shall appear*. If inebriation — *they shall be inebriated with the plenty of the house of God*. If melody — there the choirs of Angels sing together without end, *praising God*[^p291-1]. If any pleasure not unclean but clean — *thou, O God, shalt make them drink of the torrent of thy pleasure*. If wisdom — the very wisdom of God will show them itself. If friendship — they will love God more than themselves and one another as themselves, and God will love them more than they love themselves, because they love him and themselves and one another through him, and he loves himself and them through himself. If concord — for all of them there will be one will, because there will be for them no will save God's will. If power — they will be omnipotent over their own will, as God is over his. For as God will be able to do what he wills through himself, so will they be able through him to do what they will; because just as they will not will anything other than what he wills, so he will will whatever they will; and what he wills will not be able not to be. If honour and riches — God *will set* his good and faithful servants *over many things*[^p291-2]; nay, they shall be called *sons of God* and *gods*, and shall be so; and where his Son shall be, there shall they also be, *heirs indeed of God, and joint heirs with Christ*. If true security — certainly they will be as certain that never and in no way will these things, or rather this good, be lacking to them, as they will be certain that they will not lose it of their own accord, nor will God, who loves them, take it away from those who love him against their will, nor will anything more powerful than God separate God and them against their will ».

« But *joy* — of what sort or how great is it[^p291-3], where such and so great a good is? O human heart, needy heart, heart that hast known hardships, nay, that art overwhelmed with hardships, how greatly wouldst thou rejoice, if thou didst abound in all these things? Ask thy inmost self whether it can contain its own joy over so great a beatitude of its own. But surely, if some other, whom thou didst love altogether as thyself, had the same beatitude, thy joy would be doubled, because thou wouldst rejoice for him no less than for thyself. And if two, or three, or many more had that same thing, thou wouldst rejoice as much for each of them as for thyself, if thou didst love each of them as thyself. Therefore, in that perfect charity of innumerable Angels and blessed men, where no one loves another less than himself, each will rejoice for each of the others no otherwise than for himself. If, then, the heart of man will scarcely contain its own joy over so great a good of its own, how will it be capable of so many and so great joys? And assuredly, since as much as each one loves another, so much does he rejoice in that other's good, so, just as in that perfect felicity each one will love God beyond all comparison more than himself and all the others with him, so will he rejoice beyond all estimation more over the felicity of God than over his own and that of all the others with him. But if they will so love God *with the whole heart, with the whole mind, with the whole soul*[^p291-4], that nevertheless the whole heart, the whole mind, the whole soul does not suffice for the worthiness of that love, then assuredly they will so rejoice *with the whole heart, with the whole mind, with the whole soul*, that the whole heart, the whole mind, the whole soul will not suffice for the fulness of that joy ».

« Not yet, therefore[^p291-5], O Lord, have I said or conceived how greatly those Blessed of thine will rejoice. Assuredly they will rejoice as much as they will love; they will love as much as they will know. How much will they know thee and how much will they love thee? Certainly *neither hath eye seen, nor ear heard, nor hath it ascended into the heart of man*, in this life, how much they will know thee and love thee in that life. — I pray, O God, that I may know thee, love thee, that I may rejoice in thee; and if I cannot do so to the full in this life, at least[^p291-6] may I advance day by day, until that comes to the full; may the knowledge of thee advance here in me and there be made full, may thy love grow here and there be full; that here my joy may be great in hope and there be full in reality. O Lord, through thy Son thou commandest — nay, thou counsellest us to ask, and thou promisest that we shall receive, *that* our *joy may be full*[^p291-7]. O truthful God, I ask that I may receive, *that* my *joy may be full*. I ask, O Lord, what thou counsellest through our wonderful Counsellor; may I receive what thou promisest through thy Truth, *that* my *joy may be full*. Meanwhile let my mind meditate thereon, let my tongue speak thereof, let my heart love it, let my mouth discourse of it, let my soul hunger for it, let my flesh thirst for it, let my whole substance desire it, until I *enter into the joy of my Lord*, who is three and one, God *blessed for ever and ever. Amen*[^p291-8] ».

### HERE ENDS THE BREVILOQUIUM OF BROTHER BONAVENTURE.

---

la: Epist. I. Cor. 13, 12. — Sententia Bernardi habetur in serm. 11. in Cantic. n. 5.

en: First Epistle to the Corinthians 13:12. — Bernard's sentence is found in Sermon 11 on the Canticle, n. 5.

la: A addit, ut dicit Augustinus, scilicet XII. de Gen. ad lit. c. 35. n. 68. Cfr. tom. III. pag. 585, nota 8. — Inferius post minus edd., excepta 2, addunt in diversis.

en: A adds *ut dicit Augustinus*, namely in XII *On Genesis according to the Letter*, c. 35, n. 68. Cf. vol. III, p. 585, note 8. — Below, after *minus* the editions, except 2, add *in diversis*.

la: Vide IV. Sent. d. 33. a. 2. q. 3; ibid. d. 49. p. I. et II. agitur de beatitudine animae et dotibus corporis gloriosi.

en: See IV *Sent.* d. 33, a. 2, q. 3; likewise d. 49, parts I and II, where the beatitude of the soul and the dowries of the glorified body are treated.

la: Rom. 1, 20: Invisibilia enim ipsius a creatura mundi per ea quae facta sunt, intellecta conspiciuntur etc. — Inferius ante sapientia et clementia Vat., 1 et 3 repetunt summa.

en: Romans 1:20: *For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made*, etc. — Below, before *sapientia* and *clementia* the Vatican edition, 1 and 3, repeat *summa*.

la: Vide supra pag. 224, nota 3. verba Augustini. — Inferius pro in unitate A D F in unitatem.

en: See above, p. 224, note 3, the words of Augustine. — Below, for *in unitate* A D F read *in unitatem*.

la: Praeter Quaest. de scientia Christi, q. 4. cfr. II. Sent. d. 10. a. 2. q. 2. — August., de Quantitate animae, c. 36. n. 80: Subiicit [Deus] animae corpus, animam sibi et sic omnia sibi. Cfr. VI. Music. c. 5. n. 13. et Enarrat. in Ps. 145. n. 5. — Paulo ante pro ordinate C D F G H ordinat.

en: Besides the *Disputed Questions on the Knowledge of Christ*, q. 4, cf. II *Sent.* d. 10, a. 2, q. 2. — Augustine, *On the Greatness of the Soul*, c. 36, n. 80: *[God] subjects the body to the soul, the soul to himself, and thus all things to himself.* Cf. VI *On Music*, c. 5, n. 13, and *Commentary on Psalm 145*, n. 5. — Shortly before, for *ordinate* C D F G H read *ordinat*.

la: Cfr. supra p. IV. c. 8. seqq. — Mox pro manifestetur 1 cum pluribus codd. manifestaretur, sed sequitur futurum.

en: Cf. above, part IV, c. 8 ff. — Shortly after, in place of *manifestetur* edition 1, with several codices, reads *manifestaretur*, but a future follows.

la: 1 O V productio virtuosa. Inferius voci nullo, pro quo T nullo modo aliquo, Vat., 1 et 3 praefigunt a (II. Sent. d. 8. p. II. q. 2. fundam. 2: Imaginem Dei nihil minus Deo implere potest, sicut dicit Augustinus et Beda).

en: Edition 1, O and V read *productio virtuosa*. Below, to the word *nullo* — for which T has *nullo modo aliquo* — the Vatican edition, 1 and 3, prefix *a* (II *Sent.* d. 8, part II, q. 2, fundamentum 2: *Nothing less than God can fill the image of God, as Augustine and Bede say*).

la: Quibus verbis Boeth., III. de Consol. prosa 2, definit beatitudinem. — Superius pro uniatur E F O P illuminetur.

en: By which words Boethius, III *On Consolation*, prose 2, defines beatitude. — Above, for *uniatur* E F O P read *illuminetur*.

la: Vide supra c. 5. — Superius pro plene beata K O V vere beata et plene.

en: See above, c. 5. — Above, for *plene beata* K O V read *vere beata et plene*.

la: I K L O V totaliter conforme, qui etiam (O excepto) inferius cum E perfecte reddit conforme pro perfectum reddit et conforme. Pro fit H M sic est.

en: I K L O V read *totaliter conforme*, which likewise (O excepted) below, with E, read *perfecte reddit conforme* in place of *perfectum reddit et conforme*. For *fit* H M read *sic est*.

la: Psalm. 132, 2: Sicut unguentum in capite... quod descendit in oram etc. Cfr. Prolog. § 3.

en: Psalm 132:2: *Like the ointment on the head... which ran down to the hem*, etc. Cf. Prologue, § 3.

la: Cfr. I. Cor. 12, 4. seqq. — Aliquanto inferius pro opere virtuoso Vat., 1 et 3 corpore virtuoso.

en: Cf. I Corinthians 12:4 ff. — Somewhat further below, for *opere virtuoso* the Vatican edition, 1 and 3, read *corpore virtuoso*.

la: Ita F et 2, in aliis minus bene spirituali. Mox pro secundum plures codd. scilicet, F O scilicet secundum.

en: So F and edition 2; in the others, less well, *spirituali*. Shortly after, in place of *secundum* several codices read *scilicet*, F O *scilicet secundum*.

la: Cap. 24: Excita nunc etc. — Vat., 1 et 3 Excitare nunc. Inferius post potes codd. et 2 omittunt quale et quantum sit illud bonum, et a pluribus codd. et 2 transponuntur haec verba post quam delectabile sit illud bonum. Subinde post vita creata P quanto melior vita creatrix... quanto iucundior salus... quanto amabilior sapientia; cod. P primum locum Anselmi tantum affert, ceteros omittit. Pro facit omnem edd. cum originali fecit omnem.

en: Chapter 24: *Excita nunc*, etc. — The Vatican edition, 1 and 3, read *Excitare nunc*. Below, after *potes* the codices and edition 2 omit *quale et quantum sit illud bonum*, and by several codices and edition 2 these words are transposed after *quam delectabile sit illud bonum*. Thereupon, after *vita creata*, P reads *quanto melior vita creatrix... quanto iucundior salus... quanto amabilior sapientia*; codex P adduces only the first passage of Anselm and omits the rest. For *facit omnem* the editions, with the original, read *fecit omnem*.

la: Anselm. loc. cit. c. 25. — Post pauca allegatur I. Cor. 2, 9: Quod oculus non vidit... nec in cor hominis ascendit (ita etiam A). — Post volet 1 K L O addunt habebit et. Inferius M finem Breviloquii ponit Ibi est quidquid amas, quidquid desideras.

en: Anselm, in the place cited, c. 25. — A little after, I Corinthians 2:9 is adduced: *That eye hath not seen... nor hath it ascended into the heart of man* (so also A). — After *volet* edition 1, K L O add *habebit et*. Below, M places the end of the *Breviloquium* at *Ibi est quidquid amas, quidquid desideras*.

la: Matth. 13, 43. — Secundus locus est Matth. 22, 30: Erunt sicut Angeli Dei. Tertius I. Cor. 15, 44; quartus Sap. 5, 16; quintus Ps. 36, 39; sextus Ps. 16, 15: Satiabor, cum apparuerit gloria tua. Septimus Ps. 35, 9. — Pro corporis, cui permulti codd. corporis tui, ut.

en: Matthew 13:43. — The second passage is Matthew 22:30: *They shall be as the Angels of God.* The third is I Corinthians 15:44; the fourth Wisdom 5:16; the fifth Psalm 36:39; the sixth Psalm 16:15: *I shall be satisfied when thy glory shall appear.* The seventh is Psalm 35:9. — For *corporis, cui* very many codices read *corporis tui, ut*.

la: Pro Deum laudantes textus originalis Deo. — Subinde allegatur Ps. 35, 9. — Inferius codd. ante invicem omittunt et contra textum originalem, qui etiam vocibus nisi Dei interserit sola, quod exhibet etiam B et 1.

en: For *Deum laudantes* the original text reads *Deo*. — Thereupon Psalm 35:9 is adduced. — Below, the codices omit *et* before *invicem*, against the original text, which likewise inserts *sola* between the words *nisi Dei* — a reading which B and edition 1 also exhibit.

la: Matth. 25, 21. et 23. — Seq. locus est ibid. 5, 9. (Ps. 81, 6. et Ioan. 10, 34: Ego dixi: dii estis. Ibid. 12, 26; Ubi sum ego, illic et minister meus erit); tertius est Rom. 8, 17.

en: Matthew 25:21 and 23. — The following passage is ibid. 5:9 (Psalm 81:6 and John 10:34: *I have said: you are gods.* Ibid. 12:26: *Where I am, there also shall my minister be*); the third is Romans 8:17.

la: I K L O V Gaudium vero consequens quantum est. Inferius pro possunt H cum textu originali possint.

en: I K L O V read *Gaudium vero consequens quantum est*. Below, for *possunt* H, with the original text, reads *possint*.

en: Matthew 22:37.

la: Anselm. loc. cit. c. 26. — Pro cogitavi, quod cum textu originali praebent H Q, alii codd. et edd. cognovi.

en: Anselm, in the place cited, c. 26. — In place of *cogitavi*, which H Q offer along with the original text, the other codices and the editions read *cognovi*.

la: Id est: saltem; edd., excepta 2, ut.

en: That is: *at least*; the editions, except 2, read *ut*.

la: Ioan. 16, 24: Petite et accipietis, ut gaudium vestrum sit plenum. Multi codd. et 2 sit in te plenum. Inferius textus originalis propositiones Deus verax et Peto, Domine, transponit ita ut quae hic est prima, ibi sit secunda.

en: John 16:24: *Ask, and you shall receive, that your joy may be full.* Many codices and edition 2 read *sit in te plenum*. Below, the original text transposes the clauses *Deus verax* and *Peto, Domine*, so that the one which is here first is there second.

la: Rom. 1, 25. Praecedens locus est Matth. 25, 21. — Textus originalis pro est trinus substituit es trinus.

en: Romans 1:25. The preceding passage is Matthew 25:21. — The original text substitutes *es trinus* for *est trinus*. ---

translators_notes:
**★★ PAGE SPAN — pp. 288–291, FOUR LEAVES, AND THE WORK'S END IS FIXED POSITIVELY FROM A COLOPHON PRINTED ON THE PLATE.** Cap. VII opens with its centred `Cap. VII.` heading and a **ONE-line** subtitle `De gloria paradisi.` at about **60 %** of p. 288's RIGHT column, immediately below Cap. VI's `…Amen.`; heading, subtitle and the four lines beneath it were re-read here at 3× off the original leaf rather than adopted from the hand-off. The capitulum then fills pp. 289, 290 and 291 entire and **closes with the full-width centred display line `EXPLICIT BREVILOQUIUM FRATRIS BONAVENTURAE.`, set across BOTH columns beneath the body of p. 291 and above the footer rules.** ★★ **That colophon is the positive terminus — of the capitulum, of Pars VII and of the whole Breviloquium — and nothing else was used to close any of the three.** It was corroborated forward, not backward: **p. 292 was extracted and is BLANK PAPER ENTIRELY** (the 450 dpi image is 220 KB against 3.5–3.9 MB for every text leaf), and **p. 293 carries the next work's half-title, a full-page display heading reading `SERAPHICI DOCTORIS / SANCTI BONAVENTURAE / ITINERARIUM MENTIS IN DEUM`** — so the work map's printed 293 for the *Itinerarium* is confirmed on the plate, and pp. 291–292 are accounted for as colophon-leaf plus blank verso. **The index's p. 291 turns out right and was used for nothing** — the seventh correct index claim in a row in this pars, which remains worth nothing. **The running heads were used for nothing**: p. 289's reads `PARS VII. C. VII.`, p. 290's `BREVILOQUII PARS VII. C. VH.` and p. 291's `PARS VII. C. VII.` — correct at last, and only because the unit they name is the final one and cannot be overrun. ★★ **AND THE `Amen.` WARNING PAID OFF EXACTLY AS FORECAST: Cap. VII's own tail is `…benedictus in saecula saeculorum. Amen ⁸ ».`** — a doxology closing a quoted prayer, the most boundary-looking end this work can print, and **it is not what closes anything.** The colophon three lines beneath it is. The `title_la` is taken from the `Cap. VII.` heading itself, not from the volume index.

**Gutters — ALL THREE NEW LEAVES MEASURED FRESH WITH NO CONSTANT; NOTHING CARRIED.**
- **★ p. 289 = 1216.** `colcrop.py vol5 289` with no constant returns **1216 on a 56 px run** — marginally under the trustworthy 58–64 px band, so it was not adoptable as it stood. Fifteen row windows swept at 15 % height give a genuinely orderly leaf: **fourteen of fifteen survive** on 59–66 px runs and agree within 9 px (1213–1222), the single failure being the 5–20 % window (1352 on a 317 px run, the running-head region). The ink profile over body rows settles it: the left column's ink dies at **x = 1188**, the right column's resumes at **x = 1246**, so the zero band is **x = 1189–1245, 57 px**, midpoint **1217**. Inside it stands the printed centre rule at **x = 1211–1213 peaking 672 rows**, sitting **well LEFT of the band centre**, with faint speckle at 1214–1220 — which is why the default's run reads a few pixels short. **1216 adopted**, the profile midpoint and the window cluster agreeing.
- **★★ p. 290 = 1365 — AND THIS LEAF IS THE MIRROR OF p. 288'S LESSON: EVERY WINDOW FAILED WHILE THE DEFAULT WAS EXACTLY RIGHT.** `colcrop.py vol5 290` returns **1365 on a 62 px run**, squarely inside the trustworthy band. But **all sixteen** row windows swept at 15 % height blow out to runs of **208–452 px**, scattering across 1239–1427; **not one survives.** By the frozen escalation that is a leaf where the windows must be abandoned outright for step (3). The ink profile is unambiguous: left column dies at **x = 1334**, right resumes at **x = 1397**, zero band **x = 1335–1396, 62 px**, midpoint **1365.5**, with a **moderately inked and almost exactly CENTRED** rule at **x = 1363–1367 peaking 302 rows** (rule centre 1365, band midpoint 1365.5). **1365 adopted.** ★ **Carry the pair: p. 288 was a healthy default on a leaf in open disorder; p. 290 is total window disorder around a default that is right to half a pixel. Neither the default nor the windows is the instrument — the profile is.**
- **★ p. 291 = 1165, and the default is a QUIET SUB-60 FAILURE of the frozen class.** `colcrop.py vol5 291` returns **1159 on a 45 px run** and flags nothing. Eleven of sixteen windows are sound and cluster at **1162–1168 on 60–63 px runs**; the profile puts the left column's death at **x = 1136** and the right's resumption at **x = 1194**, band **x = 1137–1193, 57 px**, midpoint **1165**. ★ **The obstruction here is a shape not previously recorded in this pars: TWO parallel ink islands, x = 1160–1163 (peak 422) and x = 1166–1169 (peak 483), separated by a two-pixel trough** — the centre rule printing as a doubled sort on this leaf — spanning 1160–1169, centre 1164.5, one half-pixel left of the band midpoint. **1165 adopted; the 1159 default rejected.**
- ★ **Twenty-eight consecutive leaves now measure 1150 · 1422 · 1163 · 1370 · 1186 · 1373 · 1202 · 1326 · 1164 · 1403 · 1145 · 1392 · 1247 · 1351 · 1191 · 1331 · 1231 · 1357 · 1169 · 1386 · 1234 · 1342 · 1163 · 1347 · 1216 · 1365 · 1165. Parity predicts nothing, proximity predicts nothing** — p. 290 (even) sits 149 px from p. 289 and 200 px from p. 291.

**Apparatus source.** Vol V's IA OCR renders footnote numerals as punctuation glyphs — anchor POSITIONS survive in the raw, numbers and footer-entry openers do NOT. **All twenty-five notes here were read off the 450 dpi footer bands** (6 bands at 2.6× for the body and the registers, then direct crops of the original leaf at 4–9× per footer line and single-glyph crops at 12–16× for the disputed sorts); the counts are band-derived. `audit-apparatus-count` is blind to Vol V; `tools/check-vol5-apparatus.py` is the instrument. **The totals for pp. 289 (10), 290 (7) and 291 (8) are all established here** and entered in `KNOWN_TOTALS`.

**★★ THE INCOMING HAND-OFF WAS EMPTY, AND THE EMPTINESS WAS ITSELF RE-DERIVED RATHER THAN ADOPTED.** `bon-brev-p7-c6` reported that p. 288's register of six anchors entirely in Cap. VI and that Cap. VII's four lines on that leaf carry no anchor, so that nothing was forwarded. **That claim was checked directly**: the four lines `De *gloria* autem *caelesti* … quem Beati videbunt` were cropped at 3× and again at 4×, and **they carry no superscript of any kind.** The claim holds; p. 288 is `p7-c6`'s entire and **`p289-1` is this chunk's first note, first-read.** ★ **The predecessor's warning about an empty hand-off is worth recording as borne out: with no inherited note to check one's own reading against, pp. 289–291's registers were read twice each — once at 2.6× band scale and once by direct footer-line crops — rather than once.** Verification level of every note in this chunk: **POSITION, COLUMN, ANCHOR WORD, OWNERSHIP, EXTENT, DIGITS and SIGLA all verified here, first-read, for all twenty-five. Nothing is inherited and nothing is claimed on another chunk's authority.**

**★ p. 289's SPLIT MAP.** Left footer block: nn. 1, 2, 3, 4, 5, 6 — **n. 6 straddling the gutter, breaking off at a COLON** after `August., de Quantitate animae, c. 36. n. 80 :`, with **the printer's signature standing directly beneath it** (see below). Right footer block opens **UNNUMBERED** at n. 6's continuation `Subiicit [Deus] animae corpus, animam sibi et sic omnia sibi. Cfr. VI. Music. c. 5. n. 13. et Enarrat. in Ps. 145. n. 5. — Paulo ante pro *ordinate* C D F G H *ordinat*.`, then nn. 7, 8, 9, 10, ending complete at `…K O V *vere beata et plene*.` **Anchors:** n. 1 on `*facie ad faciem* ¹,`; n. 2 on `qua ² resumta`; n. 3 on `*continentiae virginali* ³.`; n. 4 on `manifestari decet per opera ⁴;`; n. 5 on `aliquid prope se ⁵,`; n. 6 on `mentem scilicet, quam illustrat ⁶,` — **all six in the LEFT column**; n. 7 on `in miseria constitutae ⁷.`; n. 8 on `et productio ⁸ Dei`; n. 9 on `congregatione perfecto ⁹ »`; n. 10 on `inclinationem naturaliter insertam ¹⁰;` — **all four in the RIGHT column. Total 10. Block split 6/4, anchor split 6/4** — the two coincide exactly, with the split falling INSIDE n. 6.
**★★ p. 290's SPLIT MAP — AND IT IS AN OVERRUN.** Left footer block: nn. 1, 2, 3, 4, 5 — **n. 5 straddling the gutter, breaking off at a WORD BOUNDARY** after `Subinde post *vita creata*`, with a blank tail beneath and no printer's signature. Right block opens **UNNUMBERED** at n. 5's continuation `P *quanto melior vita creatrix… quanto iucundior salus… quanto amabilior sapientia*; cod. P primum locum Anselmi tantum affert…`, then nn. 6, 7, ending complete at `…permulti codd. *corporis tui, ut*.` **Anchors:** n. 1 on `fit corpus spiritui conforme ¹`; n. 2 on `in *oram vestimenti* ²,`; n. 3 on `exercitia exteriora ³;`; n. 4 on `speciali ⁴ formositate` — **all four in the LEFT column**; n. 5 on `Ait enim in fine ⁵ *Proslogii*`; n. 6 on `Qui hoc bono fruetur ⁶,`; n. 7 on `*fulgebunt iusti sicut sol* ⁷.` — **all three in the RIGHT column. Total 7. Block split 5/2 against an anchor split 4/3** — **a ONE-NOTE OVERRUN: n. 5 prints in the LEFT block and anchors in the RIGHT column**, exactly the failure the frozen rule names when it says the footer block's extent tells you nothing about which column a note's anchor is in.
**★★ p. 291's SPLIT MAP — A SECOND OVERRUN, THE MIRROR OF p. 290'S.** Left footer block: nn. 1, 2, 3, 4, **ending COMPLETE** at n. 4's `Matth. 22, 37.` with a very large blank tail and no straddle. Right block opens **NUMBERED** at `⁵ Anselm. loc. cit. c. 26.`, then nn. 6, 7, 8, ending complete at `…substituit *es trinus*.` with a very large blank tail. **Anchors:** n. 1 on `sine fine *Deum laudantes* ¹.`; n. 2 on `*supra multa constituet* ²,`; n. 3 on `quale aut quantum est ³,` — **all three in the LEFT column**; n. 4 on `*toto corde, tota mente, tota anima* ⁴,`; n. 5 on `Nondum ergo ⁵,`; n. 6 on `vel ⁶ proficiam`; n. 7 on `nostrum *plenum sit* ⁷.`; n. 8 on `*Amen* ⁸ ».` — **all five in the RIGHT column. Total 8. Block split 4/4 against an anchor split 3/5** — **again a one-note overrun (n. 4 prints left, anchors right)**, and this time with no straddle at all to disguise it. ★ **Two consecutive leaves overrunning by exactly one note, on a pars whose earlier leaves coincided, is a reminder that the coincidence pages are the accident and not the rule.**

**★★ THE PRINTER'S SIGNATURE — DUE ON p. 289, FOUND ON p. 289, AND IT SPRANG PRECISELY THE TRAP THE HAND-OFF FORECAST.** The eight-leaf cadence (quire 34 on p. 265, 35 on p. 273, 36 on p. 281) put **quire 37 on p. 289**, and it is there. **`S. Bonav. — Tom. V.` stands at the foot of p. 289's LEFT column, immediately beneath n. 6, which breaks off mid-citation on a colon; the quire number `37` stands separately at the foot of p. 289's RIGHT column, beneath n. 10.** ★ **This is the p. 281 shape exactly: the signature sits under a note that has NOT finished, so p. 289's gutter test cannot be closed from the upper side, and it was closed from the LOWER side instead** — from the right block's unnumbered opening. **Neither the signature line nor the quire number was transcribed into the apparatus, and neither was mistaken for the end or the continuation of the note above it.** pp. 290 and 291 carry no signature: all four column feet on those leaves were checked at 2.6× and again by direct crop, and all four are blank paper.

**Runover tests — SEVEN RUN, TWO POSITIVE AND FIVE NEGATIVE, each closed from both sides. This is the largest runover load of any chunk in Pars VII, as forecast.**
- *Page-crossing, p. 288 → p. 289 — **NEGATIVE**, closed from both sides.* p. 288's right block ends **complete** at n. 6's `Vide supra pag. 180, nota 6. et pag. 224, nota 8.` with a very large blank tail and no printer's signature (the upper side, read by `p7-c6` and re-read here); and **p. 289's left block opens NUMBERED** at `¹ Epist. I. Cor. 13, 12.` ★ **This is the crossing `p7-c6` deliberately left to this chunk, and it is closed here.** Nothing logged as positive.
- *Gutter, p. 289's own — **POSITIVE**, logged as `p.289 n.6:gutter`.* n. 6 breaks off **on a colon, mid-citation, with the quoted sentence still to come**, and the printer's signature standing beneath it; the right block opens **UNNUMBERED** at `Subiicit [Deus] animae corpus…`, before n. 7's numbered `Cfr. supra p. IV. c. 8. seqq.` **The note is rendered JOINED in the apparatus above.**
- *Page-crossing, p. 289 → p. 290 — **NEGATIVE**, closed from both sides.* p. 289's right block ends complete at n. 10 with the quire number `37` beneath it and blank paper besides; **p. 290's left block opens NUMBERED** at `¹ I K L O V *totaliter conforme*.`
- *Gutter, p. 290's own — **POSITIVE**, logged as `p.290 n.5:gutter`.* n. 5 breaks off at a **WORD BOUNDARY** after `Subinde post *vita creata*`, stranding the codex P's variant from the lemma that introduces it; the right block opens **UNNUMBERED** at `P *quanto melior vita creatrix*…` **The note is rendered JOINED in the apparatus above.**
- *Page-crossing, p. 290 → p. 291 — **NEGATIVE**, closed from both sides.* p. 290's right block ends complete at n. 7's `…permulti codd. *corporis tui, ut*.` with a very large blank tail and no signature; **p. 291's left block opens NUMBERED** at `¹ Pro *Deum laudantes* textus originalis *Deo*.`
- *Gutter, p. 291's own — **NEGATIVE**, closed from both sides.* The left block ends **complete** at n. 4's four-word `Matth. 22, 37.` with a very large blank tail; the right block opens **NUMBERED** at `⁵ Anselm. loc. cit. c. 26.` **No straddle on the work's last leaf.**
- *Page-crossing, p. 291 → p. 292 — **NEGATIVE**, and this is the WORK'S CLOSING CROSSING.* p. 291's right block ends complete at n. 8's `…substituit *es trinus*.` with a very large blank tail and no signature; and **there is no lower side to close against, because p. 292 is blank paper entire and p. 293 is a display half-title with no footer register at all.** ★ **A crossing whose lower side is a blank leaf is still a test that has to be run, and running it is what proves the register is not continued somewhere the eye did not look.**
- *NOT re-logged here, and NOT re-run:* **p. 288's own gutter test** (`p7-c6`, POSITIVE, logged as `p.288 n.4:gutter`) and the **p. 287 → p. 288 page-crossing** (`p7-c6`, NEGATIVE); `p.287 n.5:gutter` (`p7-c5`, POSITIVE) and the p. 286 → p. 287 test (`p7-c5`, NEGATIVE); `p.285 n.4:gutter` and `p.286 n.4:gutter` (both `p7-c4`, both POSITIVE) and the p. 285 → p. 286 test (`p7-c4`, NEGATIVE); p. 284's own gutter test and the p. 284 → p. 285 test (both `p7-c3`, both NEGATIVE); `p.283 n.4:gutter` (`p7-c2`, POSITIVE) and the p. 283 → p. 284 test (`p7-c2`, NEGATIVE); `p.281 n.3:gutter` and `p.282 n.4:gutter` (both `p7-c1`, both POSITIVE), the p. 281 → p. 282 and p. 282 → p. 283 tests (both `p7-c1`, both NEGATIVE); the p. 280 → p. 281 test, p. 280's own gutter test and the p. 279 → p. 280 test (all three `p6-c13`); `p.279 n.3:gutter`, `p.278 n.2:gutter`, `p.277 n.7:page` and the p. 278 → p. 279 test (all `p6-c12`); p. 277's own gutter test and the p. 276 → p. 277 test (both `p6-c11`); `p.276 n.3:gutter` and the p. 275 → p. 276 test (both `p6-c10`); `p.274 n.5:gutter`, `p.275 n.4:gutter`, the p. 273 → p. 274 and p. 274 → p. 275 tests (all four `p6-c9`); `p.273 n.5:gutter` and the p. 272 → p. 273 test (both `p6-c8`); `p.272 n.5:gutter` and the p. 271 → p. 272 test (both `p6-c7`); `p.270 n.4:gutter`, the p. 270 → p. 271 test and p. 271's own gutter test (all three `p6-c6`); `p.269 n.4:gutter` and the p. 269 → p. 270 test (both `p6-c5`); `p.268 n.4:gutter` and the p. 268 → p. 269 test (both `p6-c4`); `p.267 n.4:gutter` and the p. 267 → p. 268 test (both `p6-c3`); `p.266 n.3:gutter` and the p. 266 → p. 267 test (both `p6-c2`); p. 265's own gutter test and the p. 265 → p. 266 test (both `p6-c1`); the p. 264 → p. 265, p. 264 gutter and p. 263 → p. 264 tests (all `p5-c10`); and everything on the earlier do-not-re-log lists. Corpus-wide runover and chunk totals are **not written here** — derive them with `tools/check-vol5-census.py`.

**★★ THE BREAK SHAPES — FOUR SEAMS INSIDE ONE CAPITULUM, AND NO TWO ALIKE.** p. 288 → p. 289 breaks at a **word boundary inside a relative clause**, stranding the verb from its adverbial phrase (`quem Beati videbunt` / `*facie ad faciem*`). p. 289's gutter breaks at an **em-dash paragraph articulation after a complete sentence** (`…spiritus vero Deo. —` / `Ut manifestaretur *clementia*`) — the most boundary-looking seam of the four, and evidence of nothing. p. 290's gutter breaks **MID-WORD**, splitting *praedicatio* (`secundum rationalem, prae-` / `dicatio veritatis`). p. 290 → p. 291 breaks **MID-WORD** again, splitting *libertas* (`aut fortitudo, aut li-` / `bertas corporis`). p. 291's gutter breaks at a **word boundary stranding a correlative** (`tantumdem pro singulis, quantum` / `pro te ipso gauderes`). ★ **Confirming the frozen rule from inside a single chapter: two mid-word breaks, two word-boundary strandings and one clean paragraph articulation, all in the same unit. No break shape is evidence.**

**Marginalia** (Quaracchi editorial side-glosses, trimmed from the body per corpus convention; logged here in body order; glosses stand in the outer margin of each column): p. 288 right column — "Thesis 1." (standing beside `quod in ipsa est praemium *substantiale*`, the first line of this capitulum, and belonging here rather than to `bon-brev-p7-c6`); p. 289 left column — "Thesis 2." — "Thesis 3." — "Ratio." — "Principia generalia." — "Potentia in creatione." — "Sapientia in gubernatione."; p. 289 right column — "Clementia in reparatione." — "Iustitia in retributione." — "Haec 4 perfecte in consummatione." — "Pro thesi 1." — "Animae dotes 3." — "Pro thesi 2."; p. 290 left column — "Claritas." — "Subtilitas." — "Impassibilitas." — "Agilitas." — "In regione caelesti." — "Pro thesi 3." — "Aureola triplex."; p. 290 right column — "Conclusio de gloria Beatorum." — "De ipso bono fruitionis in se." — "De hoc bono in comparatione."; p. 291 left column — "De gaudio fruitionis."; p. 291 right column — "Notandum." — "Origo gaudii ex amore et cognitione." — "Oratio pro cognitione et amore." **Twenty-seven glosses, and Cap. VII is the SIXTEENTH distinct form in sixteen consecutive chapters.** Like Capp. V and VI it runs three theses with a `Thesis N.` / `Pro thesi N.` double series and writes `Principia generalia.` as Cap. VI did — but **it is the only chapter in the work whose gloss series RUNS OUT before the chapter does**: after `Pro thesi 3.` and `Aureola triplex.` the structural apparatus stops altogether, and the last eleven glosses turn wholly **content-descriptive and topic-naming** (`Conclusio de gloria Beatorum.`, `De ipso bono fruitionis in se.`, `De hoc bono in comparatione.`, `De gaudio fruitionis.`, `Notandum.`, `Origo gaudii ex amore et cognitione.`, `Oratio pro cognitione et amore.`) to accompany the long Anselm quotation, which is not Bonaventure's own argument and takes no thesis. ★ **It also does something no earlier chapter did: it glosses the four bodily dowries one by one in the margin (`Claritas.`, `Subtilitas.`, `Impassibilitas.`, `Agilitas.`), in the order the body prints them — which is NOT the order the opening summary printed them in** (the summary runs *claritatis, subtilitatis, agilitatis et impassibilitatis*, the demonstration runs clarity, subtlety, impassibility, agility). **Infer NOTHING; sixteen chapters, sixteen forms.** ★ **The `Thesis N.` / `Pro thesi N.` and the `Haec 4` and `Animae dotes 3.` numerals are all `1`/`4` decisions settled by the SERIES**: there are exactly three theses and `2` and `3` print unambiguously in both series, so each series' opening member can only be 1; `Haec 4` names the four just enumerated (*retributio, reparatio, gubernatio, productio*); `Animae dotes 3.` names the three the sentence beside it lists (*videat, diligat, retineat*). ★ **On these leaves the raw shatters gloss text badly but corrupts no gloss digit** (`Tbesis 2.`, `Raiio.`, `Principi.-i generai.a.`, `poieniia in crcahone.`, `Auroou iri-plex.`, `conciaiio de … lonm.`) — **the margin's grade moves leaf to leaf like every other region's.**

**Raw-quality grade, per page, per region and per column-run** (the raw was a cross-check only, never the base). **p. 289 left-column body — MODERATE, AND IT COMMITS THE ONE SUBSTANTIVE ERROR OF THIS CHUNK: it prints `et ideo nos ponere in co summam potentiam` where the plate prints `hoc ipso est ponere in eo summam potentiam`** — five words wrong in a clause whose sense turns on the repeated *hoc ipso quod primum* / *hoc ipso*, and the raw's version does not parse. **The band wins, read twice at 5×.** The rest of that column is the chronic bracket-and-ligature class (`inuat`, `secuiida stola`, `mblililatis`, `afjiiitatis`, `iloiv`, `prcxluctione`, `poteatia`, `bomine`). **p. 289 right-column body — moderate and even** (`enectus`, `oinni`, `sutTicientiam`, `virtnos;i`, `prmiuctione`, `naturalitec`, `regiminii`). **p. 289 footer — GOOD on sigla and BAD ON TWO DIGITS**, reproducing `A`, `C D F G H`, `T`, `E F O P`, `K O V`, `1 O V` and `Vat., 1 et 3` correctly and every reference correctly except **`Enarrat. in Ps. 143` for the plate's `Ps. 145`** (a `3`/`5` corruption) and a mangled `q. i.` for `q. 4.` **p. 289 margin — moderate** (all six recoverable, none with a wrong digit). **p. 290 left-column body — moderate** (`ciiriu»`, `sobtniu»`, `Corpus`, `bcaji tft vegione`, `quadrupUcata`, `charismata` right, `pulcritudinem` right). **p. 290 right-column body — moderate, and cleaner than the left** (`conditarum` and the whole Anselm quotation nearly clean; `sufflcit`, `bomuncio`, `sof` for `sol`). **p. 290 footer — moderate on sigla and BAD ON ONE DIGIT: it prints `Sap. 3,16` where the plate prints `Sap. 5, 16`** (a second `3`/`5` corruption on the facing leaf) and `Anselm. loc. cit. c. 23.` where the plate prints `c. 25.` (a third), while getting `13, 43`, `22, 30`, `15, 44`, `36, 39`, `16, 15`, `35, 9`, `132, 2`, `12, 4` and `Cap. 24` all right. **p. 290 margin — moderate.** **p. 291 left- and right-column body — GOOD, the best of the four leaves**, the long Anselm quotation reproduced almost without loss. **p. 291 footer — good on digits and good on sigla**, with `H Q`, `I K L O V`, `B et 1`, `edd., excepta 2` and every reference (`25, 21. et 23.`, `5, 9.`, `81, 6.`, `10, 34`, `12, 26`, `8, 17`, `22, 37`, `c. 26.`, `16, 24`, `1, 25.`) correct. **p. 291 margin — good.** ★ **So across four leaves the raw's footer was worse than its body on p. 290, better on p. 291, and on p. 289 the LEFT body carried the only substantive error while the footer carried the only wrong digits. Give body, footer AND margin separate verdicts, and grade per column-run — the page-level verdict was again not the region-level one, on every one of the four leaves.**

**Digits settled off the band, each with something independent agreeing** (per the frozen rule). ★ **The `3`/`5` class dominates these leaves three-to-one and the `1`/`4` class produced no correction at all — the exact reverse of pp. 287–288, one leaf earlier. Do not calibrate on the previous page.**
- **★★ p. 290 n. 7's `Sap. 5, 16` (raw `Sap. 3, 16`) — settled at 16× and then proved by the verse.** The disputed sort carries the flat top bar and lower bowl of a `5` and lacks the upper bowl a `3` must have; and **Wisdom 5:16 is *Iusti autem in perpetuum vivent* — verbatim the clause the anchor quotes** (`quia *iusti in perpetuum vivent*`), while Wisdom 3:16 is about the children of adulterers and names nothing of the kind. Both halves of the rule are satisfied.
- **★★ p. 290 n. 6's `Anselm. loc. cit. c. 25` (raw `c. 23`) — settled by the note's own siblings.** The three Anselm citations on these two leaves run `Cap. 24` (n. 5, on `Excita nunc`), `c. 25` (n. 6) and `c. 26` (p. 291 n. 5, on `Nondum ergo`), and the *Proslogion*'s chapters 24, 25 and 26 open respectively at *Coniectatio quale et quantum sit hoc bonum*, *Quae et quanta bona sint fruentibus eo* and *An hoc sit gaudium plenum quod promittit Dominus* — **matching the three quotations in the order the body prints them.** A `23` would break a series the plate itself completes.
- **★★ p. 289 n. 6's `Enarrat. in Ps. 145. n. 5` (raw `Ps. 143`) — settled at 16× with a `4` standing beside it on the same line.** The three glyphs read `1` (bare flag-topped upright), `4` (diagonal plus mid-bar) and `5` (flat top bar plus bowl) — **the within-line contrast of a true `1` against a true `4` two characters apart is what makes the third sort decidable**, and the trough-and-bowl profile of a `3` is absent.
- **★★ p. 289 n. 1's `serm. 11. in Cantic. n. 5` — both digits bare uprights, and the quotation names its own source.** Bernard's *Sermo XI in Cantica*, n. 5 is where *Deus futurus est rationi plenitudo lucis, voluntati multitudo pacis, memoriae continuatio aeternitatis* stands — **the exact sentence the body quotes**, so the note settles its own numerals.
- **★★ p. 289 n. 3's `IV. Sent. d. 33. a. 2. q. 3; ibid. d. 49. p. I. et II.` — both targets read, and both name themselves.** `bon-sent-IV-d33-a2-q3` is one of the corpus's *aureola* questions and stands against this chapter's `praemium accidentale, quod aureola nuncupatur` ✓; and `bon-sent-IV-d49-p1-*` is the beatitude of the soul (Quaestiones I–VI) while `bon-sent-IV-d49-p2-*` is *De gloria corporis* with the four dotes ✓ — **which is word for word what the note says it is** (`agitur de beatitudine animae et dotibus corporis gloriosi`). This is the note that named the register settlement, and it was followed.
- **★ p. 289 n. 6's `Quaest. de scientia Christi, q. 4` and `II. Sent. d. 10. a. 2. q. 2`.** The *QD de scientia Christi* q. 4 is the illumination question (*Utrum ad cognitionem certitudinalem requiratur ratio aeterna*), and the anchor is `mentem scilicet, quam illustrat` ✓; `bon-sent-II-d10-a2-q2` is on the angelic hierarchy's governance of the lower ✓ against `ipse supremum hominis regit per se ipsum`.
- **★ p. 289 n. 2's `XII. de Gen. ad lit. c. 35. n. 68`, `tom. III. pag. 585`; n. 5's `pag. 224, nota 3`; n. 7's `p. IV. c. 8. seqq.`; n. 8's `II. Sent. d. 8. p. II. q. 2. fundam. 2`; n. 9's `III. de Consol. prosa 2`; n. 10's `supra c. 5`** — all read unambiguously at 7–9×. ★ **`supra c. 5` corroborates itself from inside this pars: Cap. V is *De concomitantibus iudicium, sicut est resurrectio corporum*, and the anchor is `nisi restituatur ei corpus`.** ★ **`pag. 224, nota 3` is the fourth citation of that same page in three consecutive capitula** (p. 287 n. 9 and p. 288 n. 6 both send the reader to `pag. 224, nota 8`), which is independent agreement on the page number if not on the note number.
- **★★ p. 291's eight notes settle their own digits, every one, because the note prints the verse the body quotes:** `Matth. 25, 21. et 23.` against `supra multa constituet` ✓ · `ibid. 5, 9.` against `filii Dei… vocabuntur` ✓ · `Ps. 81, 6.` and `Ioan. 10, 34` against `dii… vocabuntur` (*Ego dixi: dii estis*) ✓ · `Ioan. 12, 26` against `ubi erit Filius eius, ibi erunt et illi` ✓ · `Rom. 8, 17` against `heredes quidem Dei, coheredes autem Christi` ✓ · `Matth. 22, 37` against `toto corde, tota mente, tota anima` ✓ · `Ioan. 16, 24` against `ut gaudium nostrum plenum sit` ✓ · `Rom. 1, 25` against `benedictus in saecula saeculorum` ✓ · `Ps. 35, 9` against `inebriabuntur ab ubertate domus Dei` ✓. **Eight for eight, and none needed the glass.**
- **★★ p. 290 n. 7's chain, likewise, is self-proving in seven links** — `Matth. 13, 43` / `Matth. 22, 30` / `I. Cor. 15, 44` / `Sap. 5, 16` / `Ps. 36, 39` / `Ps. 16, 15` / `Ps. 35, 9` — **and the editors number the links themselves** (*secundus… tertius… quartus… quintus… sextus… septimus*), so the seven Anselmian *Si…* clauses in the body can be matched one to one against them. That is what exposed the raw's `Sap. 3`.
- **★ SIGLA — nine runs across the three leaves, and the one-upright rule decides four of them.** **(a)** `I K L O V` (p. 290 n. 1 and p. 291 n. 3) — the leading sort stands on a **SINGLE upright with symmetric top AND foot slab serifs** and is therefore the codex `I`, never a crossbar-less `H`, which needs two; both runs ascend alphabetically. **(b)** `1 O V` (p. 289 n. 8) and `1 K L O` (p. 290 n. 6) — **these lead with the EDITION siglum `1`, not the codex `I`, and the two were separated at 16×**: the sort carries an **angled top-LEFT flag and a broad plain foot** and lacks the codex `I`'s symmetric slabs, which stand four words away in `I K L O V` on the same page for direct comparison. The raw agrees on both, and the frozen trap did not bite. **(c)** `C D F G H` (p. 289 n. 6) and `H Q` (p. 291 n. 5) — here the sort *does* stand on **two uprights with no crossbar**, so it is `H`, and both runs ascend (C→H, H→Q). **(d)** `A`, `T`, `E F O P`, `K O V`, `A D F`, `F et 2`, `F O`, `M`, `P`, `B et 1` — all unambiguous and all ascending. **(e)** EDITION sigla standing in the same registers as codex letters: `Vat., 1 et 3` (p. 289 nn. 4 and 8), `edd., excepta 2` (p. 289 n. 2, p. 291 n. 6), `et 2` (p. 290 nn. 4 and 5), `edd.` (p. 290 n. 5). ★ **The raw corrupts no siglum letter on these three leaves — the exact reverse of p. 288, where it wrecked three in three consecutive notes. Grade the footer's letters and its digits separately, and grade both leaf by leaf.**

**⚠ NO NEW `[?]` FLAG IS RAISED HERE, AND THE ONE PLACE THAT COULD HAVE PRODUCED ONE IS RECORDED INSTEAD.** ★ **p. 291 n. 7 carries a two-line WEDGE OF LOST IMPRESSION on this copy** — a blank gap eats the end of `sit plenu[m].` and the initial of `[M]ulti codd.` on one line, and the `[origin]` of `[origin]alis` at the head of the next. It was examined at 6× and again at 14×: the paper is bare, not faint, so this is a **photographic/impression defect of the copy, not a reading**. All three restorations are determinate from matter printed elsewhere on the same page — `plenum` because the note itself quotes Ioan. 16:24 as `ut gaudium vestrum sit plenum`; `Multi codd.` because the stem-fragment and the standard Quaracchi formula agree; `originalis` because `textus originalis` stands twice more on this very leaf (nn. 1 and 8). **The note is transcribed in full and is deliberately NOT flagged**, on the same footing as p. 283's faded scan streak — a defect in the photograph is not a defect in Quaracchi, and Quaracchi is never silently emended. **This is recorded so that the p. 291 polish gate can re-check it at 600 dpi if it wishes; it is not a docket item.**

**⚠ THREE INHERITED `[?]` FLAGS TRAVEL FORWARD, NONE RESOLVED, NONE RE-FLAGGED — AND THEY ARE THE POLISH GATE'S WHOLE DOCKET.**
1. **INHERITED, UNRESOLVED — p. 271 n. 2, `E F G H minus, aptae ponunt et`** (owned by `bon-brev-p6-c6`). p. 271 is off this chunk's leaves entirely.
2. **INHERITED, UNRESOLVED — p. 272 n. 6, `Respicitur Col. 6, 12.`** (owned by `bon-brev-p6-c7`). Colossians still has four chapters and the sense still requires Ephes. 6:12; **no disposition is recorded, and `build-citations.py`'s QA line on it remains expected behaviour, not a defect.**
3. **INHERITED, UNRESOLVED — p. 282 n. 4's lemma `Pro *quibus sufficienter purgatis*` against the body's `expurgatis`** (raised and owned by `bon-brev-p7-c2`). p. 282 is off this chunk's leaves.
★ **These three now pass to the ~100-page polish gate at p. 291, whose pass 1 is the `[?]` resolution sweep. They are not resolved here and must not be repaired or re-flagged as new.**
★ **Flags that are DISCHARGED or CLOSED and are NOT resurrected here: `p6-c10`'s `d. 23.`, the `c. 13.` flag on p. 277 n. 7, and p. 280 n. 6's `homo non separe`.** ★ **And readings that are NOT flags and must not be "fixed": p. 284's `de Cura pro mortuis agenda` for the received *gerenda*; the faded scan streak on p. 283's right column; p. 287 n. 9's `(F *novissimum quadrantem*)`, an apparent null variant transcribed exactly as printed; and now p. 291 n. 7's lacuna, above.** ★ **One QA line that is not a defect: `bon-brev-p6-c8`'s `apparatus:p273-6` dangling `tom. I. pag. 155` is GALLAND's *Bibliotheca*, a parser limitation.** ★ **Expect two more of the `forward` family from this chunk: p. 289 n. 6 cites the *Quaestiones de scientia Christi* q. 4 and p. 290 n. 2 cites this work's own `Prolog. § 3` — the first is a Vol V work not yet translated and classes `forward`, correctly; the second targets `bon-brev-prol-s3`, which exists.**

**Register — the HEAVENLY-GLORY vocabulary was CONSULTED from Vol IV and FOLLOWED, not innovated; the eschatological, purgatorial, suffrages, conflagration, world-renewal, resurrection and infernal-punishment settlements from `p7-c1` through `p7-c6` are carried unchanged.** ★ **The apparatus named its own target and it was read: p. 289 n. 3 sends the reader to `IV. Sent. d. 49. p. I. et II.` for exactly this chapter's matter, and that is the distinction that was worked.** **Vol IV chunks consulted:** **`bon-sent-IV-d49-p1-a1-q1` through `a1-q6` entire** (what beatitude is; how it is desirable; its subject; according to what it is in the soul; in which powers the act of glory resides; and the unequal participation of it) — the source of the *praemium substantiale* vocabulary and of the three powers' triad; **`bon-sent-IV-d49-p1-divisio`** and **`bon-sent-IV-d49-p2-divisio`**; **`bon-sent-IV-d49-p2-s1-a1-q1`, `a1-q2`, `a2-q1`, `a2-q2`, `a3-q1`, `a3-q2`** (*De gloria corporis in generali* — whether bodily glory belongs to beatitude's substance, whether it derives from the soul's glory, the number and sufficiency of the dowries, their inequality, and the senses in the fatherland) — **`a2-q1` is the controlling chunk for the four bodily dowries**; and **`bon-sent-IV-d49-p2-s2-a1-q1`, `a1-q2`, `a2-q1`, `a2-q2`, `a3-q1`, `a3-q2`, `a4-q1`, `a4-q2`** (*in speciali* — impassibility from within and from without, clarity, subtlety, agility, article by article). ★ **d. 49 is the corpus's only distinction carrying the frozen `-sN-` sectio level, and its ids were read in that shape; nothing was renamed.** Also consulted: **`bon-sent-IV-d33-a2-q3`** (p. 289 n. 3's first target) and **`bon-sent-IV-d26-dubia`** and **`bon-sent-IV-d24-p2-dubia`** for the *aureola*. **Carried from that settlement, not re-decided:** ***dos / dotes* → "dowry / dowries"** throughout, never "endowment" or "gift", as d. 49 p. II s. 1 a. 2 fixes them; the four bodily dowries ***claritas, subtilitas, agilitas, impassibilitas* → "clarity, subtlety, agility, impassibility"**, each kept to the one English word its own article uses; ***visio, fruitio, tentio* → "vision, fruition, holding"**, on d. 49 p. I a. 1 q. 5's own gloss *comprehensio sive tentio sive fruitio*, which is why *tentio* is "holding" and not "possession" — and the same three recur here as the soul's three dowries (*videat, diligat, retineat*); ***stola* → "robe"**, and ***secunda stola* → "the second robe"**, as d. 49 p. II's own divisio prints the antithesis of the spirit's first robe and the body's second, never "stole"; ***beatitudo* → "beatitude"**, ***Beati* → "the Blessed"**; ***patria* → "the fatherland"** where it occurs in the consulted chunks; ***praemium substantiale / accidentale* → "the substantial / the accidental reward"**, the corpus's settled pair, with ***consubstantiale* → "consubstantial"** formed on it; ***aureola* → "the aureole"**, the reading of the three Vol IV dubia chunks that discuss it. **Fixed here for this capitulum:** *deiformitas gloriae* → "the deiformity of glory", on Vol I's *deiformitas gratiae / gloriae* pairing; *decor / decus* → "comeliness" throughout, held to the single word `p7-c6` fixed for *decus iustitiae*, against *pulcritudo* → "beauty" and *formositas* → "beauty" (the last two kept apart from *decor* because the *speciali formositate formosum* clause plays them against each other); *charismata gratiarum* → "the charisms of graces"; *praemiatio* → "rewarding" against *retributio* → "retribution", the two kept distinct because the three *Pro thesi* periods each open by naming *retributio iusta* as one of four requirements of the *praemiatio*; the four-member formula *retributio iusta / aequa, reparatio gratuita / gloriosa, gubernatio ordinata, productio virtuosa* → "just / equal retribution, gratuitous / glorious reparation, ordered government, virtuous production", printed in the same order and with the same adjectives at each of its four occurrences, because Bonaventure builds the three theses by adding one member at a time; *ut nunc* → "as of now", carried from `p7-c6`; *regio Beatorum* → "the region of the Blessed"; *ebrietas beatitudinis* → "an inebriation of beatitude", kept cognate with the *inebriabuntur* of Ps. 35:9 quoted two paragraphs later; *ora vestimenti* → "the hem of the garment" (Douay, Ps. 132:2); and the Anselm quotation rendered against the Douay wherever it quotes Scripture (*qualia nec oculus vidit…* → "such as neither eye hath seen…", I Cor. 2:9; *fulgebunt iusti sicut sol* → "the just shall shine as the sun", Matth. 13:43; *seminatur corpus animale, et surget corpus spirituale* → "a natural body is sown, and a spiritual body shall rise", I Cor. 15:44; *torrente voluptatis tuae potabis eos* → "thou shalt make them drink of the torrent of thy pleasure", Ps. 35:9; *heredes quidem Dei, coheredes autem Christi* → "heirs indeed of God, and joint heirs with Christ", Rom. 8:17) but **left as prose, not verse-set**, since Bonaventure prints it as one continuous quotation in three blocks. Quaracchi's em-dash articulations are preserved throughout, and Bonaventure's *quia/cum/ideo* chains are kept as one English sentence — the *Ratio* period, and the *Primum igitur*, *Rursus* and *Postremo* periods, each of which runs unbroken for a full paragraph. **The colophon `EXPLICIT BREVILOQUIUM FRATRIS BONAVENTURAE.` is transcribed as the display line it is and rendered "HERE ENDS THE BREVILOQUIUM OF BROTHER BONAVENTURE."** — it is printed on the plate and it is what closes the work, so it belongs in the body rather than in a note.


site: bonaventure

collection: Itinerarium mentis in Deum

title: Prologus

title_alt: Prologus Prologue

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 295 -->

### Incipit Prologus in Itinerarium mentis in Deum.

1. In principio primum principium, a quo cunctae illuminationes descendunt tanquam *a Patre luminum, a quo est omne datum optimum et omne donum perfectum*[^p295-1], Patrem scilicet aeternum, invoco per Filium eius, dominum nostrum Iesum Christum, ut intercessione sanctissimae Virginis Mariae, genitricis eiusdem Dei et domini nostri Iesu Christi, et beati Francisci, ducis et patris nostri, *det illuminatos oculos*[^p295-2] mentis nostrae *ad dirigendos pedes nostros in viam pacis* illius, *quae exsuperat omnem sensum*; quam pacem evangelizavit et dedit dominus noster Iesus Christus; cuius praedicationis repetitor fuit pater noster Franciscus, in omni sua praedicatione pacem in principio et in fine annuntians, in omni salutatione pacem optans[^p295-3], in omni contemplatione ad ecstaticam pacem suspirans, tanquam civis illius Ierusalem, de qua dicit vir ille pacis, qui *cum his qui oderunt pacem, erat pacificus*: *Rogate quae ad pacem sunt Ierusalem*[^p295-4]. Sciebat enim, quod thronus Salomonis non erat nisi in pace, cum scriptum sit: *In pace factus est locus eius, et habitatio eius in Sion.*

2. Cum igitur exemplo beatissimi patris Francisci hanc pacem anhelo spiritu quaererem, ego peccator, qui loco ipsius patris beatissimi post eius transitum septimus in generali fratrum ministerio per omnia indignus succedo; contigit, ut nutu divino circa Beati ipsius transitum, anno trigesimo tertio[^p295-5] ad montem Alvernae tanquam ad locum quietum amore quaerendi pacem spiritus declinarem, ibique existens, dum mente tractarem aliquas mentales ascensiones in Deum, inter alia occurrit illud miraculum, quod in praedicto loco contigit ipsi beato Francisco, de visione scilicet Seraph alati ad instar Crucifixi[^p295-6]. In cuius consideratione statim visum est mihi, quod visio illa praetenderet ipsius patris suspensionem in contemplando et viam, per quam pervenitur ad eam.

3. Nam per senas alas illas recte intelligi possunt sex illuminationum suspensiones, quibus anima quasi quibusdam gradibus vel itineribus disponitur, ut transeat ad pacem per ecstaticos excessus sapientiae christianae. Via autem non est nisi per ardentissimum amorem Crucifixi, qui adeo Paulum ad *tertium caelum raptum*[^p295-7] transformavit in Christum, ut diceret: *Christo confixus sum cruci, vivo autem, iam non ego; vivit vero in me Christus*; qui etiam adeo mentem Francisci absorbuit, quod mens in carne patuit, dum sacratissima passionis stigmata in corpore suo ante mortem per biennium deportavit. Effigies igitur sex alarum seraphicarum insinuat sex illuminationes scalares, quae a creaturis incipiunt et perducunt usque ad Deum, ad quem nemo intrat recte nisi per Crucifixum. Nam *qui non intrat per ostium, sed ascendit aliunde, ille fur est et latro*[^p295-8]. *Si quis* vero per hoc ostium *introierit, ingredietur et egredietur et pascua inveniet*. Propter quod dicit Ioannes in Apocalypsi: *Beati qui lavant vestimenta*
<!-- page 296 -->
*sua in sanguine Agni, ut sit potestas eorum in ligno vitae, et per portas ingrediantur civitatem*; quasi dicat, quod per contemplationem ingredi non potest Ierusalem supernam, nisi per sanguinem Agni intret tanquam per portam. Non enim dispositus est aliquo modo ad contemplationes divinas, quae ad mentales ducunt excessus, nisi cum Daniele sit *vir desideriorum*[^p296-1]. Desideria autem in nobis inflammantur dupliciter, scilicet per *clamorem orationis*, quae rugire facit *a gemitu cordis*, et per *fulgorem speculationis*, qua mens ad radios lucis directissime et intensissime se convertit.

4. Igitur ad gemitum orationis per Christum crucifixum, per cuius sanguinem purgamur a sordibus vitiorum[^p296-2], primum quidem lectorem invito, ne forte credat, quod sibi sufficiat lectio sine unctione, speculatio sine devotione, investigatio sine admiratione, circumspectio sine exsultatione, industria sine pietate, scientia sine caritate, intelligentia sine humilitate, studium absque divina gratia, speculum absque sapientia divinitus inspirata. — Praeventis igitur divina gratia, humilibus et piis, compunctis et devotis, unctis *oleo laetitiae*[^p296-3] et amatoribus divinae sapientiae et eius desiderio inflammatis, vacare volentibus ad Deum magnificandum, admirandum et etiam degustandum, speculationes subiectas propono, insinuans, quod parum aut nihil est speculum exterius propositum, nisi speculum mentis nostrae tersum fuerit et politum. Exerce igitur te, homo Dei, prius ad stimulum conscientiae remordentem, antequam oculos eleves ad radios sapientiae in eius speculis relucentes, ne forte ex ipsa radiorum speculatione in graviorem incidas foveam tenebrarum.

5. Placuit autem distinguere tractatum[^p296-4] in septem capitula, praemittendo titulos ad faciliorem intelligentiam dicendorum. Rogo igitur, quod magis pensetur intentio scribentis quam opus, magis dictorum sensus quam sermo incultus, magis veritas quam venustas, magis exercitatio affectus quam eruditio intellectus. Quod ut fiat, non est harum speculationum progressus perfunctorie transcurrendus, sed morosissime ruminandus.

EXPLICIT PROLOGUS.

---

english:
### Here begins the Prologue to the Journey of the Mind into God.

1. In the beginning I invoke the First Beginning, from whom all illuminations descend as *from the Father of lights, from whom is every best gift and every perfect gift*[^p295-1] — the eternal Father, namely — through his Son, our Lord Jesus Christ, that by the intercession of the most holy Virgin Mary, mother of the same God and our Lord Jesus Christ, and of blessed Francis, our leader and father, he may *give enlightened eyes*[^p295-2] to our mind *to direct our feet into the way* of that *peace which surpasseth all understanding*; which peace our Lord Jesus Christ proclaimed and gave; and the repeater of his preaching was our father Francis, announcing peace at the beginning and at the end of every sermon of his, wishing peace in every greeting[^p295-3], sighing after ecstatic peace in every contemplation, as a citizen of that Jerusalem of which that man of peace speaks — he who *with them that hated peace was peaceable*: *Pray ye for the things that are for the peace of Jerusalem*[^p295-4]. For he knew that the throne of Solomon stood only in peace, since it is written: *In peace is his place made, and his abode in Sion.*

2. Since, therefore, after the example of the most blessed father Francis, I sought this peace with panting spirit — I, a sinner, who, unworthy in every way, succeed in the place of that most blessed father after his passing as seventh in the general ministry of the brethren — it came to pass that, by the divine nod, about the time of the passing of the Blessed one himself, in the thirty-third year[^p295-5], I turned aside to Mount Alverna, as to a quiet place, out of love of seeking peace of spirit; and abiding there, while I turned over in my mind certain mental ascensions into God, there occurred among other things that miracle which in the aforesaid place befell the blessed Francis himself — the vision, namely, of the winged Seraph after the likeness of the Crucified[^p295-6]. In the consideration of which it at once seemed to me that this vision set forth the uplifting of that father himself in contemplating, and the way by which it is arrived at.

3. For by those six wings can rightly be understood six upliftings of illumination, by which the soul, as by certain steps or journeys, is disposed to pass over into peace through the ecstatic transports of Christian wisdom. Now the way is by nothing else than the most ardent love of the Crucified, which so transformed Paul, *rapt to the third heaven*[^p295-7], into Christ, that he said: *With Christ I am nailed to the cross; and I live, now not I; but Christ liveth in me*; which also so absorbed the mind of Francis that his mind lay open in his flesh, while for two years before his death he carried the most sacred stigmata of the passion in his body. The effigy, therefore, of the six seraphic wings intimates six ladder-like illuminations, which begin from creatures and lead through even unto God, to whom no one rightly enters except through the Crucified. For *he that entereth not by the door, but climbeth up another way, the same is a thief and a robber*[^p295-8]. But *if any man* shall have *entered in* by this door, *he shall go in, and go out, and shall find pastures*. Wherefore John says in the Apocalypse: *Blessed are they that wash their robes in the blood of the Lamb, that they may have a right to the tree of life, and may enter in by the gates into the city*; as though he should say that one cannot enter the supernal Jerusalem by contemplation unless one enter through the blood of the Lamb as through a gate. For a man is in no way disposed to divine contemplations, which lead to mental transports, unless with Daniel he be *a man of desires*[^p296-1]. Now desires are inflamed in us in a twofold way, namely through *the cry of prayer*, which makes one roar *from the groaning of the heart*, and through *the flash of speculation*, whereby the mind turns itself most directly and most intensely toward the rays of light.

4. Therefore, to the groaning of prayer through Christ crucified, by whose blood we are purged from the filth of vices[^p296-2], I first of all invite the reader, lest perchance he should believe that reading suffices him without unction, speculation without devotion, investigation without wonder, observation without exultation, industry without piety, knowledge without charity, intelligence without humility, study without divine grace, the mirror without wisdom divinely inspired. — To those, therefore, who are prevented by divine grace, to the humble and pious, to the compunct and devout, to those anointed with *the oil of gladness*[^p296-3] and the lovers of divine wisdom, inflamed with desire for her, to those wishing to give themselves free to magnifying God, to admiring him, and even to tasting him, I propose the speculations that follow, intimating that little or nothing is the outward mirror set before us, unless the mirror of our mind have been wiped and polished. Exercise thyself, therefore, O man of God, first upon the sting of conscience that bites back, before thou lift thine eyes to the rays of wisdom gleaming in her mirrors, lest perchance from the very speculation of those rays thou fall into a deeper pit of darkness.

5. Now it has pleased me to divide the treatise[^p296-4] into seven chapters, prefixing titles for the easier understanding of the things to be said. I ask, therefore, that the intention of the writer be weighed rather than the work, the sense of the words rather than the unpolished speech, truth rather than beauty, the exercising of affection rather than the erudition of the intellect. And that this may be so, the progress of these speculations is not to be run through in a perfunctory manner, but to be ruminated with the utmost slowness.

HERE ENDS THE PROLOGUE.

---

la: Iac. 1, 17. — Superius pro *illuminationes* C D E F *illustrationes*.

en: James 1:17. — Above, for *illuminationes* C D E F have *illustrationes*.

la: Eph. 1, 17. seq. — Seq. locus est Luc. 1, 79; tertius Phil. 4, 7. — Subinde respicitur Ioan. 14, 27: Pacem relinquo vobis, pacem meam do vobis etc.

en: Ephesians 1:17 f. — The following place is Luke 1:79; the third, Philippians 4:7. — Thereupon reference is made to John 14:27: *Peace I leave with you, my peace I give unto you*, etc.

la: Cfr. Vitae primae S. Franc. pars I, a Thoma de Celano, c. 10; Legenda trium sociorum, c. 8. et Legenda S. Francisci a Bonav. scripta, c. 3.

en: Cf. the First Life of St. Francis, part I, by Thomas of Celano, ch. 10; the Legend of the Three Companions, ch. 8; and the Legend of St. Francis written by Bonaventure, ch. 3.

la: Psalm. 119, 7. et Ps. 121, 6. — Seq. locus est Ps. 75, 3.

en: Psalm 119:7 and Ps. 121:6. — The following place is Ps. 75:3.

la: Scilicet 1259. — Ed. 1 *anno 32*. Edd. *post Beati ipsius transitum*, codd. refragantibus (verba: *circa... transitum*, qui fuit 4. Octob. 1226, determinant tempus autumni). Inferius pro *locum quietum* [D G K L *quietis*] A substituit *montem quietum*.

en: That is, 1259. — Edition 1 has *in the year 32*. The editions have *after the passing of the Blessed one himself*, the codices standing against them (the words *circa... transitum* — that passing fell on October 4, 1226 — fix the season as autumn). Below, for *locum quietum* [D G K L *quietis*] A substitutes *montem quietum*.

la: Cfr. Vitae primae S. Franc., pars II. c. 3; Legenda trium sociorum, c. 17. et Legenda S. Francisci a Bonav. scripta, c. 13, ubi etiam insinuatur, quod visio haec et stigmatizatio Francisci fuerit biennio ante ipsius mortem, scil. anno 1224. — De Seraph alato cfr. Isai. 6, 2. — Mox post *In cuius* A C addunt *rei*, qui etiam inferius cum 1, 2 *venitur* pro *pervenitur*.

en: Cf. the First Life of St. Francis, part II, ch. 3; the Legend of the Three Companions, ch. 17; and the Legend of St. Francis written by Bonaventure, ch. 13, where it is also intimated that this vision and the stigmatization of Francis took place two years before his death, namely in the year 1224. — On the winged Seraph cf. Isaiah 6:2. — Soon after *In cuius* A C add *rei*; the same, along with editions 1 and 2, also have *venitur* for *pervenitur* below.

la: Epist. II. Cor. 12, 2. (A B D E F M omittunt *tertium*). — Seq. locus est Gal. 2, 19. seq. — Superius post *ut transeat* D F H K L M N addunt *ex hoc mundo* (Ioan. 13, 1.).

en: Second Epistle to the Corinthians 12:2. (A B D E F M omit *tertium*.) — The following place is Galatians 2:19 f. — Above, after *ut transeat* D F H K L M N add *ex hoc mundo* (John 13:1).

la: Ioan. 10, 1. Edd. post *ostium* addunt *in ovile*, cui Vulgata subnectit *ovium*. — Seq. locus est ibid. v. 9; tertius est Apoc. 22, 14. Pro *ingrediantur civitatem* Vulgata *intrent in civitatem*.

en: John 10:1. After *ostium* the editions add *in ovile*, to which the Vulgate subjoins *ovium*. — The following place is ibid., v. 9; the third is Apocalypse 22:14. For *ingrediantur civitatem* the Vulgate has *intrent in civitatem*.

la: Dan. 9, 23. — Inferius respicitur Ps. 37, 9: Rugiebam a gemitu cordis mei. — Superius pro *Non enim dispositus est* [K L N *disponitur*] H *Nullus enim potest disponi*.

en: Daniel 9:23. — Below, reference is made to Psalm 37:9: *I roared with the groaning of my heart.* — Above, for *Non enim dispositus est* [K L N *disponitur*] H has *Nullus enim potest disponi*.

la: Hebr. 1, 3, dicitur « purgationem peccatorum faciens ». I. Ioan. 2, 20. et 27, ubi insinuatur, quod unctio divina docet de omnibus.

en: Hebrews 1:3, where it is said, « making purgation of sins ». 1 John 2:20 and 27, where it is intimated that the divine unction teaches concerning all things.

la: Psalm. 44, 8. — Edd. *divinae laetitiae*, quae etiam post pauca pro *admirandum* substituunt *amandum*. Inferius pro *nihil est* 1 *nihil prodest*, et pro *remordentem* G K L M N *remordentis*.

en: Psalm 44:8. — The editions have *divinae laetitiae*; the same shortly after substitute *amandum* for *admirandum*. Below, for *nihil est* edition 1 has *nihil prodest*, and for *remordentem* G K L M N have *remordentis*.

la: E P *tractatulum*. Inferius voci *venustas* edd. praefigunt *sermonum*.

en: E P have *tractatulum*. Below, the editions prefix *sermonum* to the word *venustas*. ---

translators_notes:
**★★ ITINERARIUM MINI-PILOT — the format reference for all `bon-itin-*` work.** First chunk of work `itinerarium` (book id 6, printed pp. 293–316). This session froze the work's conventions in CLAUDE.md § "ITINERARIUM — mini-pilot conventions"; read that section before dispatching any further Itinerarium chunk.

**Provenance.** Latin base from the IA djvu raw (L52644–52815; quality good for the body, with the usual anchor-glyph substitution and marginalia splices), verified against the 450 dpi column bands of pp. 295–296. All 12 apparatus entries read off the four footer bands only (the Vol V raw has no footnote numerals). Scripture digits sense-checked against the Vulgate (Ps 119:7 / 121:6 / 75:3; Dan 9:23; Ps 83:6 forwarded), historical digits against the Franciscan chronology (1226 transitus, 1224 stigmata, 1259 composition — all three cohere with *anno trigesimo tertio*).

**Structure verified on the plate (index claims retired).** p. 293 = half-title (`SERAPHICI DOCTORIS / SANCTI BONAVENTURAE / ITINERARIUM MENTIS IN DEUM`, verified); p. 294 = **measured blank**; p. 295 = `INCIPIT PROLOGUS / IN / ITINERARIUM MENTIS IN DEUM` display heading + §§ 1–3; p. 296 = §§ 3(tail)–5 closing at **`EXPLICIT PROLOGUS.`** (positive terminus), then `INCIPIUNT CAPITULA.` … `EXPLICIUNT CAPITULA ⁵.`, then the second display heading **`INCIPIT SPECULATIO PAUPERIS IN DESERTO.`**, then `Cap. I.` The prologue body crosses the leaf mid-quotation (*Beati qui lavant vestimenta* | *sua in sanguine Agni…*) — the leaf edge is inside an italic Vulgate quotation.

**★ THE CAPITULA TABLE IS TRANSMITTED TEXT HERE, NOT EDITORIAL MATTER — the Breviloquium precedent does NOT port.** Its closing line carries anchor ⁵, whose note records which codices place the capitula here vs. in-text, i.e. the table has a manuscript tradition. Bonaventure's own § 5 (*praemittendo titulos*) claims the titles as authorial. It is therefore chunked (`bon-itin-capitula`, division 0, section 1) — unlike the Breviloquium's capitula table (pp. 209–210), which is editorial and was not chunked.

**Gutters.** p. 295 = **1162** (three body/footer windows agree at 1159–1163 on 55–64 px runs; the initial default's 55 px run was borderline-suspect and confirmed by re-profiling). p. 296 = **1387** (the default's 1363/48 px pointed at the true channel; the direct ink profile shows the low channel at x≈1375–1399 consistently across all four page regions — prologue tail, capitula table, Cap. I block, footer). **★ Tool behavior worth knowing: a "run" of 300–450 px from a narrow row window is the min-collection artifact** — scattered equal-minimum positions reported as one span — **not a wide blank band.** On a page like p. 296, whose five stacked regions each leave different whitespace, the per-region windows all produce artifact spans; the full-height profile's contiguous low channel is the trustworthy signal. Both splits verified visually on the crops before use.

**Apparatus (12 entries).** p. 295 holds 8 (nn. 1–5 left footer, nn. 6–8 right); p. 296 holds 6, of which **nn. 1–4 are the prologue's** (¹ *vir desideriorum* L, ² *sordibus vitiorum* L, ³ *oleo laetitiae* R, ⁴ *tractatum* R). No gutter or page runovers on either page — every entry opens and closes inside its own footer block.

**Hand-off forwarded.** **p. 296 n. 5 → `bon-itin-capitula`** (anchor ⁵ on `EXPLICIUNT CAPITULA` at the foot of the table's right column; def in the right footer): the codex-placement note quoted above. **p. 296 n. 6 → `bon-itin-c1`** (anchor ⁶ at *in loco, quem posuit⁶* — Cap. I § 1's Ps 83:6 quotation, **right column top**, verified on the band; def closes the right footer: "Psalm. 83, 6. seq."). c1 also inherits body: Cap. I opens under the `INCIPIT SPECULATIO` display heading, left column mid-page, at `1. Beatus vir, cuius est auxilium abs te…`, and its § 1 crosses the gutter to the right column at *in loco, quem posuit*. Its marginalia on this page ("Beatitudo supra nos." · "Virtus elevans.") are c1's, not logged here.

**Marginalia** (trimmed from body, body order): p. 295 L — "Invocatio." · "S. Franciscus praedicator pacis." · "Scribendi occasio, tempus, locus." p. 295 R — "Visio Francisci." · "Applicatio eiusdem." · "Christus ostium." p. 296 L — "Dispositiones necessariae." · "Invitat lectorem ad dispositiones acquirendas." · "Quibus scripserit." p. 296 R — "Distinctio tractatus."

**Register decisions exercised here (frozen in CLAUDE.md § ITINERARIUM):** *speculatio* → "speculation" and *speculum* → "mirror" — the two words are one image in this work (§ 4: *speculum mentis nostrae tersum fuerit et politum*; the codices even title the work *Speculatio pauperis in deserto*), and "speculation" keeps the mirror-root that "contemplation" would erase; *contemplatio* → "contemplation" (a distinct term here, cf. § 1 *in omni contemplatione*); *excessus* → "transport" (never "excess"; "ecstasy" is blocked by § 3's *ecstaticos excessus*, which would collapse into "ecstatic ecstasies"); *raptus* → "rapt/rapture" (§ 3, of Paul); *suspensio* → "uplifting" (§§ 2–3; English "suspension" misleads toward cessation); *vestigium* → "vestige"; *gradus* → "steps"; *illuminationes scalares* → "ladder-like illuminations" (*scala*); *mens* → "mind" (title: "The Journey of the Mind into God").

**Readings settled off the bands.** § 1 *In principio primum principium* — the Genesis/John echo survives in English as "In the beginning… the First Beginning." § 2 *anno trigesimo tertio* with n. 5: the body keeps the codices' reading (33rd year, i.e. 1259); edition 1's *anno 32* is apparatus only. § 3's three italic Vulgate quotations (2 Cor 12:2, Gal 2:19 f., John 10:1/9 + Apoc 22:14) rendered on the Douay-Rheims base adjusted to Quaracchi's actual Latin — Bonaventure's *ingrediantur civitatem* kept against the Vulgate's *intrent in civitatem* (n. 8 records the variance). § 4 *Praeventis… divina gratia* → "prevented by divine grace" (the technical prevenient-grace sense, standard in this corpus). Raw-quality note: the raw dropped or mangled only small things here (*nulu* for *nutu*, *lacrxjniarum* for *lacrymarum*, *iwrtam* for *portam*); every correction was made on the band, not by conjecture. No `[?]` 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