collection: Collationes de decem praeceptis

title: Coll. 5

title_alt:
De quarto praecepto
On the fourth precept

source_text:
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### COLLATIO V.
#### *De quarto praecepto.*

### Summarium

*Introductio; curiositas dissipat intelligentiam,* 1. — *Repetitio,* 2. 3. — De quarto praecepto, pars I. Explicatur sensus litteralis. *Primo loco recte ponitur praeceptum beneficentiae, deinde praecepta innocentiae; triplex ratio distinguitur in patre, et secundum hanc etiam triplex filiorum debitum,* 4. — *Explicantur generatim tria debita,* 5. — *De promissione huic praecepto adiuncta; triplici honori parentibus praestando respondet triplex praemium promissum,* 6-9. — *De obedientia in specie; obediendum in tribus,* 10. — Pars II. Explicatur sensus spiritualis. *Tria in patre: primo, auctoritas, ratione cuius obediendum est; honorandi sunt etiam illi qui praesunt rei publicae, rei politicae sive ecclesiasticae, rei monasticae,* 11-13. — *Secundo, antiquitas et debilitas, ratione cuius omnibus similiter indigentibus praestanda sunt sustentamenta, documenta, patrocinia,* 14. — *Tertio, amicabilitas, ratione cuius quilibet homo honorandus est bene ei volendo quoad affectum, effectum, signum,* 15. — *Sed in his est ordo observandus secundum rationem proximitatis, similitudinis, obligationis,* 16-18. — *Repetitio,* 19. — *Duo exempla,* 20. 21.

1. *Honora patrem tuum et matrem tuam, ut sis longaevus super terram, quam Dominus Deus daturus est tibi*[^p522-8]. — *Quae praecepit tibi Deus, illa cogita semper, et in plurimis operibus eius ne fueris curiosus.* Verba ultima specialiter dicuntur litteratis; in quibus docet Ecclesiasticus *cogitare uti-*

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*lia et vitare curiosa. Utilia* autem dirigunt nos in viam salutis; sed *curiosa* distrahunt nos a via salutis et dissipant intelligentiam nostram. Magna pars intelligentiae perditur propter curiositatem; et tamen nihil in nobis est pretiosius intelligentia. Multum dolemus, cum perdimus aurum; multo plus debemus dolere, si amittamus intelligentiam; quia nihil est ita carum sicut actus intelligentiae. — Sumus dicturi de praeceptis et indigemus, quod Dominus illustret intelligentiam nostram; ideo in principio rogemus Deum etc.

2. *Honora patrem tuum* etc. Dicebam[^p523-1] vobis, quod secundum quod anima rationalis habet ordinari ad Creatorem et ad creaturam, secundum hoc est duplex tabula, in qua lex Dei est scripta. In prima tabula continentur tria mandata ordinantia nos ad Deum, secundum tria appropriata tribus personis divinis et secundum triplicem operationem animae. In primo mandato praecipitur *humilis adoratio* summae maiestatis, in secundo *fidelis confessio* summae veritatis, in tertio *sincera dilectio* divinae bonitatis. Ista tria mandata sunt fundamentum omnium praeceptorum Legis. Propter hoc quilibet timoratus, verax et Deo devotus tenetur ista principaliter custodire.

3. Modo dico, quod in secunda tabula continentur septem praecepta; unum est affirmativum, et alia sex sunt negativa. Ratio distinctionis est haec: quia omnia mandata reducuntur ad duo[^p523-2]: hoc facias alii, quod tibi vis fieri; non facias alii quod tibi non vis fieri. Et iuxta hoc accipiuntur duo praecepta. Primum est *innocentiae,* secundum est *beneficentiae,* quae sunt duae partes iustitiae.

4. Modo dico, quod praecepta ordinantur secundum ipsorum nobilitatem; et *beneficentia* melior est quam *innocentia:* ideo mandato *innocentiae* praeponitur mandatum *beneficentiae;* et est synecdochice traditum Iudaeis sic: *Honora patrem tuum et matrem tuam.* — Et ponitur hic primo forma mandati, cum dicit: *Honora* etc. Secundo subditur promissio, ibi: *Ut sis longaevus super terram.* — Intellige secundum litteralem intelligentiam, quod *pater* nominat personam *generantis,* personam *instruentis* et personam *educantis,* quia pater, habens filium, ipsum generat, ipsum instruit et nutrit, et ipsius est filio legare bona sua; et secundum haec tria pater respectu filii tenet rationem *originis,* rationem *regiminis* et rationem *benefactoris.* Et secundum hoc debetur patri triplex honor: honor *reverentiae,* honor *obedientiae* et honor *beneficentiae.*

5. Primo, dico, patri, in quantum tenet rationem *originis,* debetur honor *reverentiae;* unde in Ecclesiastico[^p523-3]: *Qui timet Deum honorabit patrem suum et matrem suam, et quasi dominis serviet eis qui se genuerunt.* — Secundo ratione *regiminis* debetur patri honor *obedientiae;* unde Apostolus ad Ephesios: *Filii, obedite parentibus vestris, hoc enim iustum est. Honora patrem tuum et matrem tuam; quod est mandatum primum in promissione, ut bene sit tibi, et sis longaevus super terram.* — Tertio debetur patri honor *beneficentiae,* quia tenet rationem benefactoris; unde in Ecclesiastico[^p523-4]: *Fili, suscipe senectam patris tui, et non contristes eum in vita illius.* — Praecipitur igitur, quod triplex honor impendatur parentibus, scilicet honor reverentiae, obedientiae et beneficentiae. Et hoc est primum mandatum, quod debes custodire propter *promissionem,* scilicet *ut bene sit tibi, et sis longaevus super terram.*

6. Sed nunquid verum est semper, quod diutius vivant? Videmus enim, hoc falli quandoque: ergo Deus fallax est in promisso suo. — Dico, quod *longaevitas* attenditur non solum secundum *longitudinem* dierum currentium, sed secundum *valorem.* Et secundum quod est triplex honor, qui exhibetur parentibus; sic respondet huic triplici honori triplex praemium: quia honoranti patrem honore *reverentiae* debetur vita *gloriosa* sive honorifica; honoranti patrem honore *obedientiae* debetur vita *iucunda;* honoranti patrem honore *beneficentiae* debetur vita *opulenta.*

7. Primo, dico, honoranti patrem honore *reverentiae* conceditur vita *gloriosa* sive honorifica; unde in Ecclesiastico[^p523-5]: *Gloria hominis ex honore patris sui;* item ibidem: *Ne glorieris in contumelia patris tui, non enim est tibi gloria eius confusio.* Naturale enim est, quod filius vehementissime diligat patrem, et quod indignetur, quando aliquis iniuriatur patri.

8. Secundo, honoranti patrem honore *obedientiae* conceditur vita *iucunda;* unde in Ecclesiastico[^p523-6]: *Qui honorat patrem suum iucundabitur in filiis et in diebus orationis suae exaudietur. Qui honorat patrem suum vita vivet longiore; et qui obedit patri suo refrigerabit matrem suam.* Summa iucunditas est, quod homo non sit rebellis superiori suo; quia qui rebellis est superiori inveniet rebellem inferiorem, et contemptor superiorum potestatum contemnetur ab inferioribus; sicut Adam, quando fuit inobediens superiori suo, omnia inferiora, quae sibi fuerant subiecta, invenit sibi contraria[^p523-7].

9. Tertio, honoranti patrem honore *beneficentiae* conceditur vita *opulenta;* unde in Ecclesiastico[^p523-8]: *Honora patrem tuum et matrem tuam, et superveniet tibi benedictio, et benedictio tua in novissimo*

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*manebit.* Benedictio ista appellatur multiplicatio bonorum. — Ecce, praeceptum et ecce promissio.

10. Obligamur ad obediendum parentibus, quamdiu utimur ipsorum bonis; et debemus eis obtemperare in *exercitatione actuum virtuosorum* sive salubrium, in *dispensatione temporalium* et in *subministratione obsequiorum;* quia debemus *vivere* secundum consilium ipsorum et *expendere* secundum ipsorum imperium et quando, exigunt, *subministrare obsequium.* Si tamen parentes aliquid velint, dicant, vel imperent, quod sit contra profectum nostrae salutis, non est ipsis in talibus pietas exhibenda. Et hoc est quod dicit Dominus in Evangelio[^p524-1]: *Qui non odit patrem suum et matrem et uxorem et filios et fratres, adhuc autem et animam suam, non potest meus esse discipulus.* Vult Dominus, quod ex affectu paterno non dimittat homo facere quod pertinet ad salutem suam. Et hoc est quod dicit Dominus: *Dimitte mortuos sepelire mortuos suos; tu autem vade et annuntia regnum Dei.* Et Hieronymus[^p524-2] dicit: « Si pater in limine iaceat, si mater ubera, quibus te lactavit, ostendat; per calcatum perge patrem, per calcatam perge matrem et ad vexillum crucis evola. Solum enim pietatis genus est in hoc esse crudelem ». — Ecce, intellectus verborum secundum sensum *litteralem;* videte modo *latiorem* intellectum.

11. Praecipitur beneficentia ad omne genus hominum. *Pater* nominat personam, in qua est praecipua ratio *auctoritatis, antiquitatis* et *amicabilitatis.* In *esse naturae* filius non est coaequus patri. — Primo dico, in patre est *auctoritas;* et in isto mandato datur praeceptum, quod obediatur patri, quia habet auctoritatem. Auctoritatem autem habet omnis, qui praeest rei publicae, vel rei politicae, vel rei monasticae. — Primo dico, quod ille qui praeest *rei publicae,* dicitur *pater* ratione *auctoritatis,* ut princeps, baro, comes et huiusmodi, et dicitur *pater* tutela vel defensione; et debemus ipsum honorare tanquam patrem. Unde beatus Petrus[^p524-3]: *Deum timete, regem honorificate.*

12. Secundo dicitur *pater* ratione auctoritatis qui praeest *rei politicae* sive *ecclesiasticae.* Et ipsum debemus honorare, secundum quod exigit dispositio ecclesiastica, et debet ei obedire vulgus; unde Apostolus ad Hebraeos[^p524-4]: *Obedite praepositis vestris et subiacete eis; ipsi enim pervigilant quasi rationem pro animabus vestris reddituri.*

13. Tertio dicitur *pater* ratione auctoritatis qui praeest *rei monasticae.* Et ipsum debemus honorare et ei obedire, secundum quod regula et promissio facta est. Unde Hieronymus[^p524-5]: « Praepositum monasterii diligite ut patrem, timete ut dominum, audite ut magistrum, credite salubre quidquid vobis dixerit ». — Patet igitur, quod istis debemus obedire, secundum quod exigit *auctoritas.*

14. Secundo in patre intelligitur *antiquitas* et *debilitas;* senes enim debilitantur. Et qui patrem honorat ratione antiquitatis et debilitatis honorat omnem hominem, qui indiget adiutorio, vel qui caret sensu, vel fortitudine, vel qui infestatur ab alio. Et propter hoc debemus alium iuvare per *documenta,* vel per *sustentamenta,* vel per *patrocinia.* Et ad hoc specialiter sunt praelati: si homo caret sensu, debent ipsum iuvare per *documenta;* si caret fortitudine, debent ipsum iuvare per *sustentamenta;* si infestatur ab alio, debent ipsum iuvare per *patrocinia.*

15. Tertio in patre intelligitur ratio *amicabilitatis;* et in hoc intelligimus, quod ratione *originis* amabilis et amandus est omnis homo, et tenetur quilibet homo alium honorare. Unde Apostolus[^p524-6]: *Honore invicem praevenientes;* et iterum: *Reddite omnibus debita, cui honorem, honorem. Nemini quidquam debeatis, nisi ut invicem diligatis.* Debet enim homo alium diligere, bene volendo cuilibet quantum ad *affectum,* quantum ad *effectum* et quantum ad *signum*[^p524-7].

16. Habet autem ista dilectio *ordinem,* quia debemus diligere secundum rationem *proximitatis,* secundum rationem *similitudinis* et secundum rationem *obligationis.* — Primo, dico, debemus diligere secundum rationem *proximitatis;* et secundum hoc debemus maiorem amorem domesticis quam extraneis, et amicis plus servire quam inimicis.

17. Secundo habet dilectio ista ordinem secundum rationem *similitudinis,* quia aliquibus debemus ratione similitudinis maiorem dilectionem quam aliis: sic ratione similitudinis in *forma specifica* tenemur diligere hominem; tamen secundum similitudinem ratione *convenientiae in fide* debemus plus diligere Christianum quam Saracenum[^p524-8]; item ratione *professionis in collegio* plus tenetur diligere religiosus fratrem ordinis sui, et unus canonicus alium canonicum.

18. Tertio debemus diligere ratione *obligationis;* et sic aliquibus plus tenemur quam aliis. Teneor enim diligere alium et eum honorare ratione *praecepti;* teneor tamen plus ratione *praecepti* et *beneficii,* si accepi beneficium; teneor maxime diligere alium et eum honorare plus ratione *praecepti* et ratione *be-*

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*neficii* et ratione *promissi,* id est illum, de quo est mihi praeceptum, et recepi beneficium, et feci promissum, talem debeo plus diligere et honorare.

19. Patet ergo, quomodo in verbis istis: *Honora* etc., tangitur *praeceptum,* et quomodo subditur promissum, ibi: *Ut sis longaevus super terram.* Et etiam dictum est, quomodo intelliguntur secundum intelligentiam litteralem, et quomodo secundum spiritualem. — Ut autem melius teneatis in mente, dicam vobis duo exempla: unum bonum de illo qui matrem honoravit, et aliud malum et crudele de illo qui patrem non honoravit. Dicam primo de bono.

20. Fuit quidam magister magnus et famosus Parisius et multis notus et dilectus. Hoc audiens mater sua, quae fuit paupercula, cogitavit ire ad filium suum; accepit baculum et in tunicella de burello venit Parisius et quaesivit a quibusdam dominabus de tali magistro. Dixerunt illae matronae: quid vultis ab eo? Respondit: ego sum mater sua. Tunc illae matronae duxerunt eam in domum suam et refocillaverunt eam. Postea cogitaverunt, quod ille bonus homo verecundaretur, si videret ipsam in tali statu; et induerunt ipsam bene et dederunt ei mantellum et duxerunt ipsam ad magistrum. Tunc dixit illa: ego sum mater vestra. Respondit magister: ego non credo, quia mater mea fuit paupercula et non consuevit induere nisi tunicellam de burello. Et cum magister non vellet acquiescere verbis eius, reduxerunt ipsam matronae in domum suam et reddiderunt ei tunicellam et baculum. Tunc illa accessit ad filium suum in congregatione multorum; et ille matrem suam in tali habitu recognovit, et deponens caputium suum, amplexatus est eam dicens: modo scio bene, quod estis mater mea. Hoc fuit divulgatum per villam et reputatum est ei pro magno bono. Et postea factus est episcopus Parisiensis[^p525-1].

21. Aliud exemplum malum dicam de illo qui non honoravit patrem suum. Vidi illum qui novit eum, cui hoc accidit. Fuit quidam homo pauper, qui per industriam suam multa bona acquisierat, et habebat unicum filium. Hoc videntes quidam nobiles, fecerunt, quod contraxit filius cum filia cuiusdam nobilis. Et tunc illa, quae fuit iuvenis, pulcra et nobilis, coepit abominari patrem mariti sui et fecit tantum cum marito suo, quod pater in convivio expelleretur a domo; et non habebat, quid comederet nisi fabas malas. Quadam die fuit famelicus et venit ad domum filii et petiit cibum, et datae sunt ei fabae malae, et expulsus est a domo. Tunc illa dixit marito suo: modo possumus comedere in pace. Vade ad arcam et accipe caponem coctum. Et cum aperuit arcam, mutatus est capo in bufonem. Qui subito saliens ad faciem eius, ponebat duos pedes ad mentum et duos ad frontem et operuit totam faciem, et non fuit medicus, qui sciret ipsum amovere. Tandem venit quidam faber, qui cum tenellis[^p525-2] suis ipsum voluit amovere. Tunc bufo respexit ipsum ita horribili vultu, quod ille cecidit in terram et amplius non audebat aliquid facere; et non fuit aliquis, qui sciret apponere consilium; sed mala morte mortuus est ille[^p525-3].

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### COLLATION V.
#### *On the fourth precept.*

### Summarium

*Introduction; curiosity dissipates the intelligence,* 1. — *Repetition,* 2, 3. — On the fourth precept, part I. The literal sense is expounded. *In the first place the precept of beneficence is rightly set down, then the precepts of innocence; a threefold ground is distinguished in the father, and according to this a threefold debt of sons as well,* 4. — *The three debts are expounded in general,* 5. — *On the promise joined to this precept; to the threefold honour to be rendered to parents there answers a threefold reward promised,* 6-9. — *On obedience in particular; obedience is owed in three things,* 10. — Part II. The spiritual sense is expounded. *Three things in the father: first, authority, by reason of which obedience is owed; those also are to be honoured who preside over the commonwealth, over the polity or the Church, over the monastery,* 11-13. — *Secondly, age and weakness, by reason of which supports, instructions and protections are to be furnished to all who are in like need,* 14. — *Thirdly, friendliness, by reason of which every man is to be honoured by willing him good as to affection, effect and sign,* 15. — *But in these an order is to be observed according to the ground of nearness, of likeness, of obligation,* 16-18. — *Repetition,* 19. — *Two examples,* 20, 21.

1. *Honour thy father and thy mother, that thou mayst be longlived upon the land which the Lord God will give thee*[^p522-8]. — *The things that God hath commanded thee, think on them always, and in very many of his works be not curious.* The last words are said especially to the learned; in them Ecclesiasticus teaches us *to think upon what is use-*

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*ful and to avoid what is curious.* Now *useful* things direct us into the way of salvation; but *curious* things draw us away from the way of salvation and dissipate our intelligence. A great part of intelligence is lost through curiosity; and yet nothing in us is more precious than intelligence. We grieve much when we lose gold; much more ought we to grieve if we lose intelligence, because nothing is so dear as the act of intelligence. — We are about to speak of the precepts, and we stand in need that the Lord should illuminate our intelligence; therefore at the beginning let us pray to God, etc.

2. *Honour thy father,* etc. I was telling you[^p523-1] that, according as the rational soul has to be ordered to the Creator and to the creature, according to this there is a twofold table on which the law of God is written. In the first table are contained three commandments ordering us to God, according to the three attributes appropriated to the three divine persons and according to the threefold operation of the soul. In the first commandment there is enjoined *the humble adoration* of the highest majesty, in the second *the faithful confession* of the highest truth, in the third *the sincere love* of the divine goodness. These three commandments are the foundation of all the precepts of the Law. For this reason every man who is God-fearing, truthful and devoted to God is bound to keep these before all else.

3. Now I say that in the second table are contained seven precepts; one is affirmative, and the other six are negative. The ground of the distinction is this: that all the commandments are reduced to two[^p523-2]: do to another what thou wouldst have done to thyself; do not to another what thou wouldst not have done to thyself. And according to this two precepts are taken. The first is that *of innocence,* the second that *of beneficence,* which are the two parts of justice.

4. Now I say that the precepts are ordered according to their own nobility; and *beneficence* is better than *innocence:* therefore the commandment *of beneficence* is set before the commandment *of innocence;* and it was handed down to the Jews synecdochically thus: *Honour thy father and thy mother.* — And here there is set down first the form of the commandment, when he says: *Honour,* etc. Secondly the promise is subjoined, there: *That thou mayst be longlived upon the land.* — Understand, according to the literal intelligence, that *father* names the person *of the begetter,* the person *of the instructor* and the person *of the rearer,* because a father, having a son, begets him, instructs and nourishes him, and it belongs to him to bequeath his goods to his son; and according to these three the father holds, in respect of the son, the ground *of origin,* the ground *of governance* and the ground *of benefactor.* And according to this a threefold honour is owed to a father: the honour *of reverence,* the honour *of obedience* and the honour *of beneficence.*

5. First, I say, to a father, inasmuch as he holds the ground *of origin,* the honour *of reverence* is owed; whence in Ecclesiasticus[^p523-3]: *He that feareth God shall honour his father and his mother, and shall serve as masters those who begot him.* — Secondly, by reason *of governance* the honour *of obedience* is owed to a father; whence the Apostle to the Ephesians: *Children, obey your parents, for this is just. Honour thy father and thy mother; which is the first commandment with a promise, that it may be well with thee, and thou mayst be longlived upon the land.* — Thirdly, the honour *of beneficence* is owed to a father, because he holds the ground of benefactor; whence in Ecclesiasticus[^p523-4]: *Son, support the old age of thy father, and grieve him not in his life.* — It is commanded, therefore, that a threefold honour be paid to parents, namely the honour of reverence, of obedience and of beneficence. And this is the first commandment which thou oughtest to keep on account of the *promise,* namely *that it may be well with thee, and thou mayst be longlived upon the land.*

6. But is it always true that they live longer? For we see that this sometimes fails: therefore God is deceptive in his promise. — I say that *length of life* is measured not only according to the *length* of the days that run, but according to their *worth.* And as there is a threefold honour which is shown to parents, so to this threefold honour there answers a threefold reward: for to him who honours his father with the honour *of reverence* a *glorious* or honourable life is owed; to him who honours his father with the honour *of obedience* a *joyful* life is owed; to him who honours his father with the honour *of beneficence* an *opulent* life is owed.

7. First, I say, to him who honours his father with the honour *of reverence* a *glorious* or honourable life is granted; whence in Ecclesiasticus[^p523-5]: *The glory of a man is from the honour of his father;* likewise in the same place: *Glory not in the reproach of thy father, for his confusion is no glory to thee.* For it is natural that a son should love his father most vehemently, and that he should be indignant when anyone does his father an injury.

8. Secondly, to him who honours his father with the honour *of obedience* a *joyful* life is granted; whence in Ecclesiasticus[^p523-6]: *He that honoureth his father shall have joy in his children, and in the days of his prayer he shall be heard. He that honoureth his father shall live a longer life; and he that obeyeth his father shall refresh his mother.* The highest joy is that a man should not be a rebel against his superior; because he who is a rebel against his superior will find a rebel beneath him, and the despiser of the higher powers will be despised by those beneath him; as Adam, when he was disobedient to his superior, found all the lower things, which had been made subject to him, set against him[^p523-7].

9. Thirdly, to him who honours his father with the honour *of beneficence* an *opulent* life is granted; whence in Ecclesiasticus[^p523-8]: *Honour thy father and thy mother, and a blessing shall come upon thee, and thy blessing shall remain*

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*unto the end.* That blessing is called the multiplication of goods. — Behold, the precept, and behold the promise.

10. We are bound to obey our parents as long as we use their goods; and we ought to comply with them in the *exercise of virtuous* or wholesome *acts,* in the *dispensing of temporal things* and in the *rendering of services;* because we ought to *live* according to their counsel and to *spend* according to their command, and, when they require it, to *render service.* If, however, parents should will, say or command anything that is against the advancement of our salvation, no piety is to be shown them in such things. And this is what the Lord says in the Gospel[^p524-1]: *He that hateth not his father and his mother and his wife and his children and his brethren, yea and his own soul also, cannot be my disciple.* The Lord wills that out of paternal affection a man should not omit to do what belongs to his salvation. And this is what the Lord says: *Let the dead bury their dead; but go thou and preach the kingdom of God.* And Jerome[^p524-2] says: "If thy father lie upon the threshold, if thy mother show the breasts with which she suckled thee, trample thy father underfoot and go on, trample thy mother underfoot and go on, and fly to the standard of the cross. For the only kind of piety here is to be cruel." — Behold, the understanding of the words according to the *literal* sense; now see the *broader* understanding.

11. Beneficence is commanded towards every kind of man. *Father* names the person in whom is found pre-eminently the ground *of authority, of age* and *of friendliness.* In the *being of nature* the son is not the equal of the father. — First I say, in the father there is *authority;* and in this commandment the precept is given that the father be obeyed, because he has authority. Now everyone has authority who presides over the commonwealth, or over the polity, or over the monastery. — First I say that he who presides over *the commonwealth* is called *father* by reason *of authority,* as a prince, a baron, a count and the like, and he is called *father* by tutelage or defence; and we ought to honour him as a father. Whence blessed Peter[^p524-3]: *Fear God, honour the king.*

12. Secondly, he is called *father* by reason of authority who presides over *the polity* or *the Church.* And him we ought to honour according as the ecclesiastical order requires, and the common people ought to obey him; whence the Apostle to the Hebrews[^p524-4]: *Obey your prelates and be subject to them; for they watch, as having to render an account for your souls.*

13. Thirdly, he is called *father* by reason of authority who presides over *the monastery.* And him we ought to honour and obey according as the rule and the profession have been made. Whence Jerome[^p524-5]: "Love the superior of the monastery as a father, fear him as a lord, hear him as a master, believe wholesome whatever he shall say to you." — It is clear, therefore, that we ought to obey these men according as *authority* requires.

14. Secondly, in the father there is understood *age* and *weakness;* for old men grow weak. And he who honours his father by reason of age and weakness honours every man who is in need of help, or who lacks sense, or strength, or who is troubled by another. And for this reason we ought to help another by *instructions,* or by *supports,* or by *protections.* And prelates exist especially for this: if a man lacks sense, they ought to help him by *instructions;* if he lacks strength, they ought to help him by *supports;* if he is troubled by another, they ought to help him by *protections.*

15. Thirdly, in the father there is understood the ground *of friendliness;* and in this we understand that by reason *of origin* every man is lovable and to be loved, and every man is bound to honour another. Whence the Apostle[^p524-6]: *With honour preventing one another;* and again: *Render to all their dues; to whom honour, honour. Owe no man anything, but to love one another.* For a man ought to love another, willing good to everyone as to *affection,* as to *effect* and as to *sign*[^p524-7].

16. Now this love has an *order,* because we ought to love according to the ground *of nearness,* according to the ground *of likeness* and according to the ground *of obligation.* — First, I say, we ought to love according to the ground *of nearness;* and according to this we owe a greater love to those of our household than to strangers, and we ought to serve friends more than enemies.

17. Secondly, this love has an order according to the ground *of likeness,* because to some we owe, by reason of likeness, a greater love than to others: thus by reason of likeness in *specific form* we are bound to love a man; yet according to likeness by reason of *agreement in faith* we ought to love a Christian more than a Saracen[^p524-8]; likewise by reason of *profession in a community* a religious is more bound to love a brother of his own order, and one canon another canon.

18. Thirdly, we ought to love by reason *of obligation;* and thus to some we are more bound than to others. For I am bound to love another and to honour him by reason of a *precept;* yet I am more bound by reason of a *precept* and of a *benefit,* if I have received a benefit; I am most of all bound to love another and to honour him more by reason of a *precept* and by reason of a *bene-*

<!-- page 525 -->
*fit* and by reason of a *promise* — that is, one concerning whom I have a precept, and I have received a benefit, and I have made a promise: such a one I ought to love and honour more.

19. It is clear, then, how in these words: *Honour,* etc., the *precept* is touched upon, and how the promise is subjoined, there: *That thou mayst be longlived upon the land.* And it has also been said how they are understood according to the literal intelligence, and how according to the spiritual. — But that you may better hold it in mind, I shall tell you two examples: one good, of him who honoured his mother, and another evil and cruel, of him who did not honour his father. I shall speak first of the good one.

20. There was a certain master, great and famous at Paris, known and loved by many. Hearing this, his mother, who was a poor little woman, thought to go to her son; she took a staff, and in a tunic of coarse cloth she came to Paris and asked certain ladies about that master. Those matrons said: what do you want with him? She answered: I am his mother. Then those matrons led her into their house and refreshed her. Afterwards they thought that the good man would be ashamed if he should see her in such a state; and they clothed her well and gave her a mantle and led her to the master. Then she said: I am your mother. The master answered: I do not believe it, because my mother was a poor little woman and was not accustomed to wear anything but a tunic of coarse cloth. And when the master would not acquiesce in her words, the matrons led her back to their house and gave her back her tunic and her staff. Then she went up to her son in an assembly of many; and he recognised his mother in that dress, and laying aside his hood, he embraced her, saying: now I know well that you are my mother. This was made known through the town and was reckoned to him for a great good. And afterwards he was made bishop of Paris[^p525-1].

21. The other example, an evil one, I shall tell of him who did not honour his father. I saw the man who knew him to whom this happened. There was a certain poor man who by his own industry had acquired many goods, and he had an only son. Certain nobles, seeing this, brought it about that the son contracted marriage with the daughter of a certain nobleman. And then she, who was young, beautiful and noble, began to abhor her husband's father and did so much with her husband that the father was driven from the house at a banquet; and he had nothing to eat but bad beans. One day he was hungry and came to his son's house and asked for food, and bad beans were given him, and he was driven out of the house. Then she said to her husband: now we can eat in peace. Go to the chest and take the cooked capon. And when he opened the chest, the capon had been turned into a toad. It leapt suddenly at his face, set two feet on his chin and two on his forehead and covered his whole face, and there was no physician who knew how to remove it. At last there came a certain smith, who wished to remove it with his *tenellae*[^p525-2]. Then the toad looked at him with so horrible a countenance that he fell to the ground and dared do nothing more; and there was no one who knew how to offer counsel; but that man died an evil death[^p525-3].

---

la: Exod. 20, 12: *Honora... dabit tibi.* — Seq. locus est Eccli. 3, 22. Cfr. III. Sent. d. 37. dub. 4.

en: Exodus 20:12: *Honour... will give thee.* — The following passage is Ecclesiasticus 3:22. Compare III *Sentences,* d. 37, dubium 4.

la: Supra collat. 2. n. 2. seqq.

en: Above, collation 2, n. 2 and following.

la: Vide supra collat. 1. n. 23.

en: See above, collation 1, n. 23.

la: Cap. 3, 8. — Seq. locus est Eph. 6, 1-3.

en: Chapter 3:8. — The following passage is Ephesians 6:1-3.

en: Chapter 3:14.

la: Cap. 3, 13; ibid. v. 12. est seq. locus.

en: Chapter 3:13; the following passage is v. 12 of the same chapter.

en: Chapter 3:6 and 7.

la: Cfr. Gen. 3, 10. seqq.

en: Compare Genesis 3:10 and following.

la: Cap. 3, 9. et 10: In opere et sermone et omni patientia honora patrem tuum, ut superveniat tibi benedictio ab eo, et benedictio illius in novissimo maneat.

en: Chapter 3:9 and 10: *In word and in deed and in all patience honour thy father, that a blessing may come upon thee from him, and that his blessing may remain unto the end.*

la: Luc. 14, 26: Si quis venit ad me et non odit etc. — Seq. locus est Luc. 9, 60: Sine, ut mortui sepeliant mortuos suos etc. Cfr. Matth. 8, 22: Dimitte mortuos sepelire mortuos suos.

en: Luke 14:26: *If any man come to me and hate not,* etc. — The following passage is Luke 9:60: *Let the dead bury their dead,* etc. Compare Matthew 8:22: *Let the dead bury their dead.*

la: Epist. 14. (alias 1.) n. 2: Licet, sparso crine et scissis vestibus, ubera, quibus te nutrierat, mater ostendat, licet in limine pater iaceat; per calcatum perge patrem, siccis oculis ad vexillum crucis evola. Solum pietatis genus etc.

en: *Epistle* 14 (elsewhere 1), n. 2: "Though thy mother, with hair unbound and garments rent, should show thee the breasts with which she nourished thee, though thy father should lie upon the threshold, trample thy father underfoot and go on, and with dry eyes fly to the standard of the cross. The only kind of piety," etc.

en: I *Epistle* 2:17.

en: Chapter 13:17.

la: Epist. 125. (alias 4.) n. 15: Praepositum monasterii timeas ut dominum, diligas ut parentem; credas tibi salutare quidquid ille praeceperit.

en: *Epistle* 125 (elsewhere 4), n. 15: "Fear the superior of the monastery as a lord, love him as a parent; believe that whatever he shall command is wholesome for thee."

la: Rom. 12, 10. Ibid. 13, 7, et 8. est seq. locus. Post *debita* Vulgata plura interserit.

en: Romans 12:10. The following passage is 13:7 and 8 of the same. After *debita* the Vulgate inserts more.

la: De hac propositione et de seqq. cfr. III. Sent. d. 29. per totam.

en: On this proposition and those following compare III *Sentences,* d. 29, throughout.

la: Ita B D; Vat. *quam Judaeum vel gentilem,* A omittit haec verba.

en: So B and D; the Vatican codex *than a Jew or a gentile;* A omits these words.

la: In D ad *calcem* notatur: *Iste fuit episcopus Mauritius, qui iacet apud sanctum Lazarum* (?). In *margine* vero adhuc distinguuntur verba rasa: Non fuit episcopus Mauritius, qui iacet apud sanctum luc... — Similia, sed respectu *patris,* narrantur de magistro Ioanne de Corbellis, qui tempore Innocentii III. Parisiis studuisse dicitur et postea fuit archiepiscopus Senonensis. Quod ex antiquo codice Vaticano publicavimus in Analectis Francisc. I. pag. 417. Notum est, idem attribui etiam papae Benedicto XI, saeculi XIV.

en: In D there is noted at the *foot:* *This was bishop Maurice, who lies at Saint Lazarus* (?). But in the *margin* words that have been erased can still be made out: *Not bishop Maurice, who lies at Saint Luc...* — Similar things, but with respect to a *father,* are told of master John of Corbeil, who is said to have studied at Paris in the time of Innocent III and was afterwards archbishop of Sens. This we published from an ancient Vatican codex in the *Analecta Franciscana* I, p. 417. It is well known that the same is also attributed to pope Benedict XI, of the fourteenth century.

la: Tenella idem est ac *forceps;* vide Ducange, Glossarium etc.

en: *Tenella* is the same as *forceps;* see Ducange, *Glossarium,* etc.

la: Teste Sbaralea (Supplem. Script. Ord. Min. p. 250, col. 1.), eadem narratio invenitur in Thoma Cantipratensi, II. de Apibus, c. 7. p. 4, et apud Caesarium Heisterbachensem in Dialogo miraculorum.

en: On Sbaralea's testimony (*Supplementum ad Scriptores Ordinis Minorum,* p. 250, col. 1), the same narrative is found in Thomas of Cantimpré, *De apibus* II, c. 7, p. 4, and in Caesarius of Heisterbach in the *Dialogus miraculorum.* ---

translators_notes:
**Provenance.** Latin re-set from the 450 dpi column bands of pp. 522–525 (`extract-pages.py --volume vol5`, then `colcrop.py`), with the IA djvu OCR (`raw/doctorisseraphic05bona_djvu.txt`, raw lines 85435–85883) as the base for clean running prose and the plate authoritative for every anchor position, every apparatus entry and every digit. English translated fresh and literally against the corrected Latin. Scripture on the Douay-Rheims base, adjusted to Quaracchi's actual Latin.

**Span, closed positively at both ends.** The `COLLATIO V.` display heading, its subtitle and its whole `SUMMARIUM.` stand full-measure across p. 522, beneath both columns of Collation IV, and ¶ 1 begins on the same leaf immediately below them, in three lines set in two columns. The collation ends on p. 525 at *sed mala morte mortuus est ille,* at the foot of that leaf's right column, immediately above the full-measure `COLLATIO VI.` display heading. Surviving page numerals were read on the plate at 523, 524 and 525, agreeing with the scouting doc's prediction table. The index subtitle *De quarto praecepto* is verified in place on p. 522, word for word — ⚠ **including its shorter form:** V drops the *decalogi* that I–IV carry, exactly as the index has it. **`COLLATIO V.` carries no apparatus anchor** — nothing stands after the period, read at 1.5× on a full-measure crop — and the Summarium is unanchored: **the sixth work-division running to answer this way.** The Summarium's body count runs to `20. 21.`, counted on the plate, and matches the body's twenty-one numbered paragraphs. Collation V's Summarium stands whole on one leaf, as Collations III's and IV's did and Collation II's did not.

**⚠ BOUNDARY 5 (p. 525) HANDS OFF — the fifth boundary, the fourth "yes," and the test is still the only thing deciding it.** This chunk sits between boundaries 4 and 5 and closes both.
- **Boundary 4 (p. 522) hands off,** as `bon-praec-c4` measured, and this chunk re-derived the claim rather than adopting it: p. 522's **n. 8 is Collation V's**, and its **position and column were both verified, not merely its ownership** — the anchor stands at ¶ 1's *daturus est tibi*⁸ on the third and last line of the **left** column of that leaf's lowest region, below the heading and Summarium, while the entry itself is printed last in the **right** footer block. The leaf's nn. 1–7 were read and left alone. This chunk's register therefore **opens at p. 522 n. 8 and does not restart at 1.**
- **Boundary 5 (p. 525) hands off.** That leaf carries **four** footer notes; **nn. 1–3 are Collation V's** (n. 1 answers ¶ 20's *episcopus Parisiensis,* n. 2 ¶ 21's *tenellis,* n. 3 ¶ 21's closing *mortuus est ille*), and **n. 4 — `Exod. 20, 13-15. — Seq. locus est Ps. 118, 6; tertius Iac. 2, 10: Quicumque autem totam legem etc. (cfr. III. Sent. d. 36. q. 4. ad 1. et 2; IV. Sent. d. 22. a. 1. q. 2. in corp.).` — is Collation VI's**, because Collation VI's numbered ¶ 1 (*Non occides. Non moechaberis. Non furtum facies*) begins on that leaf, below the `COLLATIO VI.` heading and Summarium, and carries the anchor at *facies*⁴. **`bon-praec-c6` therefore opens p. 525 owning note 4 and continues that leaf's sequence rather than restarting it.**

⛔ **The tally now stands at one "no" and four "yes," and it still may not be summed.** The discriminator is the p. 498 rule and nothing else — whether the incoming collation's numbered **body** reaches the shared leaf. It does not on p. 510 and does on pp. 515, 519, 522 and 525. **Five boundaries, five separate readings, one test.** ⭐ **Only p. 529 is left, and it is the one place where a wrong guess would be cheapest to make and most expensive to keep:** it is the work's last boundary, so there is no later chunk to catch it. Four consecutive "yes" answers are not a pattern, and a majority is not evidence. **Re-ask it on the plate.**

**★ The running head names the incoming collation again, at both ends.** p. 522's head reads `DE DECEM PRAECEPTIS COLLATIO V.` above two full columns of Collation IV; p. 525's reads `COLLATIO VI.` above two full columns of Collation V. **This is the printing, not the OCR,** and every shared leaf this work has opened has answered so. **A running head is not evidence of who owns the top of a page.**

**★★ Gutter — a NEW mechanism, and it is the exact inverse of the frozen inked-rule case: THE CENTRE RULE CAN PRINT TOO LIGHT FOR THE ink<110 THRESHOLD, AND THEN THE PROFILE REPORTS NO ISLAND AND A RUN THAT IS TOO WIDE.** The frozen rule reads a *narrow* run as a heavily inked centre rule truncating the blank band. Two of this chunk's four leaves show the opposite: the rule inked so faintly that at the standard threshold it registers as almost nothing (island peak **7** on p. 524, no island at all on p. 522's lower region), so the zero-ink run runs straight through where the rule stands and comes back **wider** than the sound 58–64 px band — 75 px on p. 524, 101 px on p. 522. Re-profiled at threshold 150–180 the rule appears at once, and with it the band's true edges. **The tell is a wide run with no island, on a volume where the island is on essentially every leaf: its absence is the thing worth remarking, and here it was diagnostic rather than merely interesting.** ⚠ On p. 524 the same faintness is visible in the *text* — whole words in the right column (*intelligitur,* *debilitantur,* *adiutorio,* *documenta*) print grey — so the mechanism is one physical fact about the leaf, not two coincidences: **that forme inked lightly, rule and type together.**
- **p. 522, lower region: 1314.** The three lines of ¶ 1 sit between the Summarium and the footer rule — a region **0.04 of the leaf deep,** far too thin for the window-consensus loop, which requires 0.12 and returned nothing. Step 3 alone decides. At the standard threshold the region gives a meaningless 101 px run; at thresholds 150–200 the columns close at **1284** and **1345** with an isolated island at **1313–1316** (peak 142), band midpoint **1314**. ⚠ `bon-praec-c4` adopted **1316** for the region *above* the heading block: the two regions of this leaf agree to within **2 px**, where p. 515's differed by 4 and p. 519's by 1. **A region value is checkable against the other region and never predictable from it** — and here the check is what licenses the number, because the region alone could not have produced one.
- **p. 523: 1276, the default confirmed, not corrected.** A 60 px run — exactly on the confidence floor, so escalated. Twenty-one of twenty-four windows agree at 1276–1277, the band is **1247–1306** and the 8 px island (peak 492) sits at its centre: this is the ordinary well-inked rule. Its skew screen reports 197 px of drift, but only the two head slices fork; discarded.
- **p. 524: 1362, the default 1356 corrected.** The loud signal is the window consensus, which blows out — a 69 px spread with runs of 211–458 px on most windows. Four separate row regions all return the same band, **1332–1392**, and at threshold 180 the rule stands isolated at **1360–1364**, midpoint **1362**. **The windows wandered because the criterion had no rule to hold on to.**
- **p. 525, upper region: 1216.** The stacked-region case, and the loudest failure in the span: the default returns **1168 on a 4 px run**, because the `COLLATIO VI.` heading, subtitle, Summarium and first paragraph fill the leaf below 50 %. Profiled over rows 0.08–0.50 the band is **1186–1247** (62 px) with a 2 px island (peak 301) at its centre; fifteen of twenty-three windows agree at 1216–1217.

**Three of this chunk's four leaves defeat the default, and the fourth is confirmed only after escalation. Across the work, eleven of eighteen measured leaves now defeat it.**

**Digits.** Four numerals in the raw are wrong, all four of the `3`/`5` class, and the plate corrects all four. Two are in the **Summarium**: it prints *Explicantur generatim tria debita,* **5.** where the raw gives `3.`, and *quoad affectum, effectum, signum,* **15.** where the raw gives `13.`. Two are the corresponding **body** numerals, ¶ **5** (raw `a.`) and ¶ **15** (raw `la.`). ⭐ **The two halves settle each other, and the direction is the reverse of `bon-praec-c4`'s:** there the Summarium's numbering confirmed two corrected body numerals; here the body's own sequence — unbroken 1–21, each paragraph opening its own argument — confirms two corrected Summarium numerals, and the Summarium's *content* matches (¶ 5 is where the three debts are expounded in general, ¶ 15 is where *affectus, effectus, signum* are named). **A digit is evidence only once something independent agrees with it, and this work now has the check running in both directions.** One **apparatus** digit is of the same class: p. 523 n. 4 reads **`Cap. 3, 14.`** on the plate where the raw gives `Cap. 3, a.`, and it is settled independently by sense, since Ecclesiasticus 3:14 is *Fili, suscipe senectam patris tui,* the sentence the note answers. Three further raw garbles read like digit errors and are not: p. 523 n. 3's `Cap. 3, 8.` (raw `Cap. %, 8.`), p. 524 n. 5's `n. 15` (raw `n. 1K`) and p. 525 n. 1's `pag. 417` (raw `pag. 4i7`) are all letter-for-digit OCR, read correctly on the plate.

**⚠ No footnote runs over anything in this span.** Not over a page boundary — the p. 512 class is now a **negative on three consecutive chunks** — and not over the gutter within a leaf, which p. 521 showed at `bon-praec-c4`. Every one of the twenty entries opens and closes inside the block it begins in. The runover ledger row for this chunk is empty.

**Block-versus-anchor structure, per leaf, and p. 525 is the sharpest case this work has produced.** p. 523: blocks **5/3** against anchors **3/5** — an exact inversion. p. 524: blocks **4/4** against anchors **4/4** — the second exact coincidence in the work, after p. 520. p. 525: Collation V owns three notes, and **not one of its three anchors stands in the left column** (n. 1 answers ¶ 20's last sentence in the right column, nn. 2 and 3 answer ¶ 21, also right), **yet the left footer block carries n. 1** — it is six lines long and opened the block. Meanwhile Collation VI's ¶ 1 anchors n. 4 in the **left** column of the lower region and its entry is printed **last in the right block.** On this leaf the footer blocks and the anchor columns are uncorrelated in both directions at once. **Read anchors, only anchors.**

**Raw quality, graded per region.** The body prose of pp. 523–525 is the cleanest this work has offered — several paragraphs need no repair at all, and ¶¶ 20 and 21, the two exempla, are clean end to end. The Summarium is where the raw fails, and it fails in the one way that matters (two numerals). The marginalia splice into the body lines and cascade (`Ratione au- clorilalisalij Ires hoQO- randi.`), and p. 524's right column carries the light-impression garbles (`inteiligttur`, `debiliteBtar`, `iovare`, `JBvare`) that are the ink, not the OCR. **The grade moves within a page and must be given for body, marginalia and footer separately** — the standing rule, confirmed again here, and this time the *Summarium* needs its own grade too.

**Register.** All three standing rulings were applied and the fourth question was carried untested; **no departure was made.**
- ***pietas* → piety, and here for the first time in this work the rule visibly PAYS.** The word occurs three times in ¶ 10 and its apparatus, and the three occurrences are one argument: Bonaventure's body prose says that when parents command against our salvation *non est ipsis in talibus pietas exhibenda,* and three sentences later Jerome's quotation closes *Solum enim pietatis genus est in hoc esse crudelem* — which p. 524 n. 2 then quotes again in its own fuller text. **The point of the passage is that the one word turns over between the two clauses:** the piety owed to a parent, and the piety that consists in refusing it. One English root is what makes that turn visible; "dutifulness" in the body against "piety" in the quotation would have destroyed it. ⚠ It costs idiom in the body clause — "no piety is to be shown them in such things" is not how an English writer would put it — **and the cost is the price of the pun, which is exactly the trade the frozen rule was written to make.**
- ***intellectus* → understanding, *intelligentia* → intelligence,** applied at every site. ⚠ **This chunk is the heaviest cost the ruling has yet incurred, and it is a NEW SPECIES of cost that the gate should see.** ¶ 1 makes *intelligentia* the precious faculty — *dissipant intelligentiam nostram… nihil in nobis est pretiosius intelligentia… actus intelligentiae* — and there the rendering "intelligence" is right and easy. But ¶¶ 4 and 19 then use *litteralis intelligentia* for the literal construing of a text, while ¶ 10 uses *intellectus verborum secundum sensum litteralem* **for the same thing**, so the English reads "the literal intelligence" in two places and "the understanding of the words according to the literal sense" in a third. ⭐ **The Latin here makes no distinction at all, and the rule still forces two English roots.** That is neither `bon-praec-c2`'s case (where following the rule would have produced an *error,* failing to name the Averroist doctrine) nor quite `bon-praec-c3`'s (a cost where the distinction is real and worth the price): **it is a cost where there is no distinction to protect.** The rule was followed and not reopened, because the discriminator is a work-level rule and a chunk does not get to suspend it locally — but this is the site at which the gate has to decide whether the ruling is a work rule or a passage rule. **Carried, disclosed, and offered as the strongest counter-datum yet.**
- ***praeceptum* → precept · *mandatum* → commandment · *lex* → law,** following c1–c4, **carried not settled.** The pressure is of c4's kind again — ¶¶ 2 and 3 put all three words within four sentences (*tria mandata… omnium praeceptorum Legis… septem praecepta… omnia mandata reducuntur ad duo*) and the English alternates where an English writer would not. ⭐ **But this chunk supplies the rule's best evidence so far, and it is in a quotation:** Quaracchi prints Ephesians 6:2 as *quod est mandatum primum in promissione,* and the Douay reads "which is the first commandment with a promise" — **so the Latin and the Douay agree exactly on the word that the rule assigns,** and the rendering costs nothing at the one place where a clash would have been most visible. The collision with the work's English title ("Collations on the Ten **Commandments**") is unchanged.
- ***vacatio* / *vacare* → leisure, against *quies* → rest.** ⚠ **Neither word occurs anywhere in this collation,** so c4's fourth question is carried untested. It is still open, and c6 or c7 must be watched for it.

**Marginalia** (trimmed from the body per the standing Vol V convention, listed here in body order):
p. 522 — Introductio.
p. 523 — Curiositas dissipat intelligentiam · Repetitio · Ratio · Pars I. Explicatio sec. sensum litteralem · Continet duo · Triplex ratio in patre · Triplex debitum · De primo · De secundo · De tertio · Obiectio · Resp. · Triplex praemium · De primo · De secundo · Notandum · De tertio.
p. 524 — Obediendum in tribus · Pars II. Explicatio sensus spiritualis · Tria in patre · Ratione auctoritatis alii tres honorandi · De primo · De secundo · De tertio · Item, ratione antiquitatis · Triplici modo · Item, ratione amicabilitatis · Triplici modo · Ordo in his observandus · Primo, ratione proximitatis · Secundo, ratione similitudinis · Tertio, ratione obligationis.
p. 525 — Repetitio · Exemplum 1 · Exemplum 2.

**Apparatus count: 20 entries** — p. 522 one (n. 8, received), p. 523 eight, p. 524 eight, p. 525 three (of that leaf's four; n. 4 forwarded). ⚠ **This is six below the pilot's 26–30 band, and the lowest count the work has returned.** The arithmetic is the same one that explained `bon-praec-c4`'s 23, pushed one step further: the collation spans four leaves and owns a full register on only two of them, contributing one note from p. 522 and three from p. 525. **The band is an estimate that has now been wrong in both directions and by six in this one;** a count outside it is a prompt to recount on the plate, which was done, not a defect. Every entry was read off the 450 dpi footer bands at 2.0–2.4×; none from a whole-page read.

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