site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 7

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 365 -->

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

### COLLATIO VII.
#### *De prima visione tractatio quarta, quae est de triplici defectu virtutum in philosophis, secundo, de fide sanante, rectificante, ordinante.*

### Summarium

*Introductio et repetitio, 1. — Errores Aristotelis et excusatio eiusdem, 2. — De philosophis magis illuminatis, qui ideas virtutum posuerunt in Deo, sed ob defectum fidei defecerunt, 3. 4. — Pars I. Triplex defectus in virtutibus philosophorum fide carentium. Tres operationes virtutum necessariae: primo ordinare animam in finem; hoc isti non potuerunt propter duplicem defectum, 5. 6. — Secundo, rectificare affectus; quod iterum isti non potuerunt, 7. — Tertio, sanare morbidos; ad hoc quatuor necessaria: cognoscere primo quadruplicem morbum, 8. — Secundo, morbi causam, 9. — Tertio, medicum, 10. — Quarto, medicinam, 11. — In his quatuor defecerunt philosophi, 12. — Pars II. Sola fides divisit lucem et tenebras; ipsa sanat, rectificat, ordinat, 13. — Caritas sanat affectum; habet quatuor qualitates, 14. — Vestit virtutes; arma lucis sunt quatuor virtutes formatae; hae figuratae tripliciter, 15. — Primo, per quatuor flumina paradisi, 16. — Secundo, per quatuor ornamenta tabernaculi; tertio, per quatuor latera civitatis, 17. — Unitae tribus virtutibus theologicis sunt septem; figuratae tripliciter, primo ut fulgidae, 18. — Secundo, ut fecundae, 19. — Tertio, ut vigorosae, 20. — Numerus earum duodenarius; tripliciter figuratus, 21. — Adhuc geminatae, sunt viginti quatuor; tripliciter figuratae, 22.*

1. *Vidit Deus lucem, quod esset bona, et divisit lucem a tenebris*[^p365-1] etc. Ad explicandam visionem *intelligentiae per naturam inditae* sumtum est verbum hoc. Et quantum ad hoc, *quod esset bona*, videre nos fecit et per *considerationem scientialem* et per *contemplationem sapientialem*. Per *considerationem scientialem*, in quantum illustrat ut lux, scilicet ut veritas *rerum*, ut veritas *vocum* et ut veritas *morum*. Per *contemplationem sapientialem*, in quantum illustrat per influxum radii a luce aeterna in animam, ut videat illam lucem *in se* ut in speculo; in *Intelligentia separata*, ut in medio quodam delativo; in *luce aeterna*, ut in subiecto fontano. — Dictum etiam fuit, quod *divisit lucem a tenebris*, quod quidam ideas impugnaverunt, ex quo triplex intelligentia veritatis occultatur, scilicet veritas *artis aeternae*, veritas *divinae providentiae*, veritas *ruinae angelicae*; quod sequitur, si Angelus perfectionem suam non haberet nisi per motum. Ex quo sequitur triplex *caecitas*, scilicet de *aeternitate mundi*, de *unitate intellectus*, de *poena et gloria*.

2. *Primam* videtur ponere Aristoteles, *ultimam* etiam, quia non invenitur, quod ponat felicitatem post hanc vitam; de *media* autem dicit Commentator[^p365-2], quod ipse hoc sensit. — De *aeternitate mundi* excusari posset, quod intellexit hoc ut philosophus, loquens ut naturalis, scilicet quod *per naturam* non potuit incipere. Quod Intelligentiae habeant perfectionem per motum, pro tanto hoc potuit dicere, quia non sunt otiosae, quia nihil otiosum in fundamento naturae[^p365-3]. — Item, quod posuit felicitatem in hac vita, quia, licet sentiret aeternam, de illa se non intromisit, quia forte non erat de consideratione sua. — De *unitate intellectus* posset dici, quod intellexit, quod est unus intellectus ratione *lucis influentis*, non ratione *sui*, quia numeratur secundum subiectum[^p365-4].

3. Sed quidquid senserit, alii philosophi illuminati posuerunt *ideas*; qui fuerunt cultores unius Dei, qui omnia bona posuerunt in optimo Deo, qui posuerunt virtutes *exemplares*, a quibus fluunt virtutes *cardinales*, primo in vim *cognitivam* et per illam in *affectivam*, deinde in *operativam*, secundum illud « *scire, velle* et impermutabiliter *operari* », sicut posuit nobilissimus Plotinus[^p365-5] de secta Platonis et Tullius sectae academicae. Et ita isti videbantur illuminati et per se posse habere felicitatem. — Sed adhuc

<!-- page 366 -->

isti in tenebris fuerunt, quia non habuerunt lumen fidei, nos autem habemus lumen fidei. Unde in prima Petri[^p366-1]: *Vos estis genus electum, regale sacerdotium, gens sancta, populus acquisitionis, ut virtutes annuntietis eius qui vos de tenebris vocavit in admirabile lumen suum.*

4. Illi autem praecipui philosophi posuerunt, sic etiam illuminati, tamen sine fide, per defluxum in nostram cognitionem virtutes cardinales. Quae primo dicuntur *politicae*, in quantum docent conversationem in mundo; secundo, *purgatoriae* quantum ad solitariam contemplationem; tertio, *purgati animi*, ut animam quietari faciant in exemplari. Dixerunt ergo, per has virtutes animam *modificari, purgari* et *reformari*.

5. Sed adhuc in tenebris sunt, quia necesse est, ut hae virtutes prius habeant *tres operationes*, scilicet animam *ordinare in finem*; secundo, *rectificare affectus* animae; tertio, quod *sanentur morbidi*. Has autem operationes non habuerunt in ipsis. — Probatio. Dicit Augustinus in libro *de Civitate Dei*[^p366-2], quod vera virtus non est, quae non dirigit intentionem ad Deum fontem, ut ibi quiescat *aeternitate certa* et *pace perfecta*. *Certa aeternitas* esse non potest, quae amitti potest; *perfecta pax* non est nisi in reunione corporis et animae; et hoc certum est. Si enim anima essentialiter inclinationem habet ad corpus, nunquam anima plene quietatur, nisi sibi corpus reddatur[^p366-3]. — Philosophi autem ignoraverunt *certam aeternitatem*. Posuerunt enim et ipsi, quod anima ascendebat per capricornum et descendebat per cancrum, deinde transiens per lacteum circulum, quem nos galaxiam vocamus, obliviscebatur quae superius fiebant, et uniebatur corpori misero sibi aptato, quousque iterum superius rediret[^p366-4]. Haec autem est *falsa beatitudo*, scilicet quod anima esset in beatitudine et postea reverteretur.

6. *Pacem* etiam *perfectam* non cognoverunt, quia non cognoverunt, quod mundus haberet finem, et quod corpora pulverizata resurgant. Nec mirum: quia, cum essent investigatores secundum potentiam rationis, ratio nostra non potest ad hoc pervenire, ut corpora resurgant, ut elementa contraria possint sic conciliata in caelo sine reflexione permanere. Non referebant ergo ad illam vitam, sed in abeunte quadam circulatione ponebant animam. Ignoraverunt ergo *fidem*, sine qua virtutes non valent, ut dicit Augustinus *de Trinitate* libro decimo tertio, capitulo vigesimo[^p366-5].

7. Secundo oportet affectus ordinatos *rectificare* per virtutes istas. Affectus autem quatuor sunt: *timor, dolor, laetitia, fiducia*[^p366-6]. Isti autem non rectificantur, nisi sit timor *sanctus*, dolor *iustus*, laetitia *vera*, fiducia *certa*. Si autem timor *superbus*, dolor *iniustus*, laetitia *inepta*, fiducia *praesumtuosa*; tunc affectiones sunt obliquae. Virtutes autem istae *per se* rectificari non possunt. *Fiducia* enim sive *spes* est de hoc quod non videtur, ut de beata vita; beata autem vita non datur nisi dignis; dignus autem nullus est, nisi habeat merita sufficientia. Haec per vires liberi arbitrii haberi non possunt nisi per condescensionem Dei, scilicet per gratiam. *Non sunt condignae passiones huius temporis ad futuram gloriam*[^p366-7].

8. Tertio necesse est, affectus *sanari*, ut rectificentur. Non sanatur autem aliquis, nisi cognoscat *morbum* et *causam*, *medicum* et *medicinam*. — *Morbus* autem est depravatio affectus. Haec autem est quadruplex, quia contrahit ex unione ad corpus anima *infirmitatem, ignorantiam, malitiam, concupiscentiam*[^p366-8]; ex quibus inficitur *intellectiva, amativa, potestativa*; et tunc infecta est tota anima. Has *omnino* non ignoraverunt, nec *omnino* sciverunt. Videbant enim hos defectus, sed credebant, eos esse in *phantasia*, non in potentiis interioribus. Credebant enim, quod sicut sphaera movetur contra sphaeram, sic phantasia moveret et inclinaret ad exteriora, sed intellectus naturaliter ad superiora; et

<!-- page 367 -->

tamen decepti fuerunt, quia hae infirmitates in parte intellectuali sunt, non solum in parte sensitiva: *intellectiva, amativa, potestativa* infectae sunt usque ad medullam.

9. *Morbum* nescierunt, quia *causam* ignoraverunt. Si enim, ut dicunt philosophi, anima *naturaliter* unitur corpori, non contrahit morbum — aliter Deus res dissiparet, non conservaret — hoc tamen fit per *culpam* a principio originali, scilicet Adam. Hoc autem, quod Adam comedit lignum vetitum[^p367-1], per rationem sciri non potest nisi per auditum; et ideo fides necessaria est. Ad *causam* ergo *morbi* non venerunt, quia Prophetis non crediderunt; ut dicit Augustinus *de Trinitate* libro decimo tertio, capitulo decimo nono[^p367-2]: « Illi gentium philosophi praecipui, qui *invisibilia Dei per ea quae facta sunt, intellecta* conspicere potuerunt; tamen, quia sine Mediatore, id est sine homine Christo, philosophati sunt, quem nec *venturum* Prophetis nec *venisse* Apostolis crediderunt, veritatem detinuerunt in iniquitate ».

10. Item, *medicum* non cognoverunt; cum enim morbus fuerit ex crimine laesae maiestatis, punitio debuit esse gravissima. Nullus ergo potuit sanare, nisi esset Deus et homo, qui posset satisfacere; in quo nec fuit concupiscentia, nec natus per legem naturae, sed de Virgine[^p367-3]. Quod autem ille esset medicus, ostendit per *exempla virtutis*, per *documenta veritatis*, per *incitamenta amoris*, per *remedia salutis*. Iste medicus sanat omnia; *etenim neque herba neque malagma sanavit eos, sed tuus, Domine, sermo*[^p367-4], Verbum incarnatum, crucifixum, passum; et post misit Spiritum sanctum, qui illabitur cordibus nostris.

11. Haec ergo est *medicina*, scilicet gratia Spiritus sancti. Hunc *medicum* et hanc *gratiam* philosophia non potest attingere. Quid ergo gloriaris, qui nescis per scientiam tuam nec *infirmitatem* tuam nec eius *causam* nec *medicum* nec *medicinam*?

12. Isti philosophi habuerunt pennas struthionum[^p367-5], quia affectus non erant *sanati* nec *ordinati* nec *rectificati*; quod non fit nisi per fidem. Unde primo posuerunt falsam *beatitudinis circulationem*; secundo, falsam *praesentium meritorum sufficientiam*; tertio, *internarum virium perpetuam incolumitatem*. In has tres tenebras inciderunt.

13. Fides igitur, purgans has tenebras, *docet morbum, causam, medicum, medicinam*; *sanat* animam, ponendo meritorum radices in Deo, cui placeat; et sic proficit per fidem in spem certam per meritum Christi, non praesumtuose. *Sanat* ergo, *rectificat* et *ordinat*; hoc modo anima potest *modificari, rectificari* et *ordinari*. Has radices ignoraverunt philosophi. Fides ergo sola *divisit lucem a tenebris*. Unde Apostolus[^p367-6]: *Eratis enim aliquando tenebrae, nunc autem lux in Domino.* Fides enim, habens spem et caritatem cum operibus, *sanat* animam et ipsam sanatam *purificat, elevat* et *deiformat*. Modo sumus in vera luce; non sic illi qui somniant, qui accipiunt falsa pro veris, ut idolum pro Deo.

14. Notandum autem, quod sola *caritas* sanat *affectum*. Amor enim, secundum Augustinum, *de Civitate Dei*[^p367-7], radix est omnium affectionum. Ergo necesse est, ut amor sit sanatus, alioquin omnes affectus sunt obliqui; non sanatur autem nisi per divinum amorem, qui amor divinus est *purus, providus, pius* et *perpetuus*: *purus* respectu temperantiae, *providus* respectu prudentiae, *pius* respectu iustitiae et *perpetuus* respectu fortitudinis. Caritas ergo est *finis* et *forma* omnium virtutum et fundatur super *spem de corde puro et fide non ficta*[^p367-8].

15. Hae ergo virtutes *informes* et nudae sunt philosophorum, *vestitae* autem sunt nostrae. Vestiri autem debent *auro amoris*, quia omnes parietes templi *vestiti erant auro*[^p367-9]; similiter *oleo unctionis*, quia *omnia vasa oleo unctionis sanctificata erant*. Et sic non dividuntur. — *Nox praecessit, dies autem appropinquavit* etc. *Induamur ergo arma lucis*[^p367-10], scilicet quatuor virtutes *fide originatas, spe sublevatas* et *caritate completas*. — Hae quatuor virtutes sic vestitae designantur per quatuor *flumina paradisi*, per quatuor *latera civitatis*, per quatuor *ornamenta tabernaculi*, et hoc ut sunt *originatae, informatae* et *stabilitae*.

16. Per quatuor *flumina* paradisi, in quantum *originantur a fide*. Flumen est gratia Spiritus sancti diffusi in has quatuor virtutes: Phison respondet *temperantiae*, Gehon *prudentiae*, Tigris *fortitudini*; Euphrates *iustitiae*[^p367-11]. Phison respondet *rationali*, Gehon *concupiscibili*, Tigris *irascibili*, Euphrates *toti animae*.

<!-- page 368 -->

17. Item, in quantum *informantur caritate*, designantur per quatuor *ornamenta tabernaculi*, quae erant quatuor cortinae, pelles hyacinthinae, saga cilicina et pelles arietum rubricatae[^p368-1]. Cortina respondet *temperantiae*, pelles hyacinthinae caelestis coloris *prudentiae*, saga cilicina *iustitiae*, pelles arietum rubricatae *fortitudini*. — Vel sic: in ornamento templi fuerunt quatuor colores: byssinus, in quo *temperantia*; hyacinthinus, in quo *prudentia*; purpureus, indumentum regale, *iustitia*; coccineus, hoc est flammeus, *fortitudo*. Ornant ergo domum per quatuor latera. — Item, *stabiliunt* et introducunt per portam, per quatuor *latera civitatis*[^p368-2], *stabilitae per spem* ad normam aequalem.

18. Adiunctis ergo tribus virtutibus, scilicet fide, spe et caritate, consurgunt in septenarium designatum per *septem stellas*, per *septem mulieres* et per *septem panes* evangelicos[^p368-3]; et hoc in quantum sunt *fulgidae, fecundae, vigorosae*. In quantum sunt *fulgidae*, per *septem stellas*. Unde in Iob: *Nunquid coniungere valebis micantes stellas pleiadas, aut gyrum arcturi dissipare? Pleiades* sunt illae septem stellae coniunctae, quas vulgus *gallinam cum pullis* vocat. Hae virtutes faciunt *gyrum* imperturbabilem.

19. Secundo, ut *fecundae*, per *septem mulieres*. Isaias[^p368-4]: *Apprehendent septem mulieres virum unum in die illa, dicentes* etc. *Virum*, quia faciunt hominem virilem; et *unum*, quia non dividunt eum, sed stabilem faciunt et fecundum.

20. Tertio, in quantum *vigorosae* designantur per *septem panes* evangelicos, ex quibus pascitur universitas electorum. In philosophis hae quatuor virtutes fuerunt *lapides*, sed modo sunt *septem panes* vitae. Panes Moysi *quinque* fuerunt *hordeacei*[^p368-5], sed *septem panes frumenti* in doctrina evangelica *ex adipe frumenti*.

21. Item, quatuor cardinales ducas in tres theologicas, et sic sunt duodecim, quia prudentia debet esse *fidelis, fidens* et *amans*; et sic de aliis. Et designantur per duodecim *fontes*, per duodecim *lapides pretiosos* in vestimento Pontificis, per duodecim *portas civitatis*[^p368-6]: et hoc, in quantum *inchoant, promovent* et *perducunt*. — Primo, per duodecim *fontes*, quia, ut se circumincedunt, faciunt animam mundam. — Secundo, per duodecim *lapides*, quia ornant animam in omnibus virtutibus in pectore, sicut illi lapides in pectore Pontificis. — Tertio, per duodecim *portas*, in quantum introducunt: nam ad orientem *sinceritas temperantiae*, ad meridiem *serenitas prudentiae*, ad aquilonem *stabilitas constantiae*, ad occidentem *suavitas iustitiae*.

22. Ulterius, istae virtutes duodecim, *geminatae* in prosperis et in adversis, designantur per viginti quatuor horas, duodecim in *nocte* adversitatis, et duodecim in *die* prosperitatis. — Item, geminatae per *activam* et *contemplativam*; et sic per viginti quatuor *seniores*[^p368-7], qui modo volvuntur ad actionem, modo ad contemplationem, quia faciunt sensatum et maturum. — Item, per contemplativam *practicam* et *speculativam*; et sic per viginti quatuor *alas* quatuor animalium, quorum quodlibet senas alas habet. — Et in hoc terminatur prima visio et opus primae diei.

---

english:
### COLLATION VII.
#### *On the first vision, the fourth treatment, which is on the threefold defect of the virtues in the philosophers, and second, on faith healing, rectifying, ordering.*

### Summarium

*Introduction and recapitulation, 1. — The errors of Aristotle and his excuse, 2. — On the philosophers more enlightened, who placed the ideas of the virtues in God, but failed for lack of faith, 3. 4. — Part I. The threefold defect in the virtues of the philosophers who lacked faith. Three operations of the virtues are necessary: first, to order the soul to its end; this they could not do, on account of a twofold defect, 5. 6. — Second, to rectify the affections; which again they could not do, 7. — Third, to heal the diseased; for which four things are necessary: to know, first, the fourfold disease, 8. — Second, the cause of the disease, 9. — Third, the physician, 10. — Fourth, the medicine, 11. — In these four the philosophers failed, 12. — Part II. Faith alone divided the light and the darkness; it heals, rectifies, orders, 13. — Charity heals the affection; it has four qualities, 14. — It clothes the virtues; the armour of light is the four virtues formed; these are figured in three ways, 15. — First, by the four rivers of paradise, 16. — Second, by the four ornaments of the tabernacle; third, by the four sides of the city, 17. — United to the three theological virtues they are seven; figured in three ways, first as shining, 18. — Second, as fruitful, 19. — Third, as vigorous, 20. — Their number is twelvefold; figured in three ways, 21. — Doubled again, they are twenty-four; figured in three ways, 22.*

1. *God saw the light, that it was good, and he divided the light from the darkness*[^p365-1], etc. This word was taken up for the explaining of the vision *of the understanding implanted by nature*. And as regards this, *that it was good*, he made us see both by the *scientific consideration* and by the *sapiential contemplation*. By the *scientific consideration*, inasmuch as it gives light as light, namely as the truth *of things*, as the truth *of words*, and as the truth *of morals*. By the *sapiential contemplation*, inasmuch as it gives light through the influx of a ray from the eternal light into the soul, that it may see that light *in itself* as in a mirror; in a *separate Intelligence*, as in a certain conveying medium; in the *eternal light*, as in the fontal subject. — It was also said that *he divided the light from the darkness*, in that certain men attacked the ideas, whence a threefold understanding of the truth is hidden, namely the truth *of the eternal art*, the truth *of divine providence*, the truth *of the angelic fall*; which follows, if an Angel had its perfection only through motion. Whence there follows a threefold *blindness*, namely concerning the *eternity of the world*, the *unity of the intellect*, *punishment and glory*.

2. The *first* Aristotle seems to lay down, and the *last* too, since it is not found that he places happiness after this life; but about the *middle* one the Commentator says[^p365-2] that he held it. — Concerning the *eternity of the world* he might be excused, in that he understood this as a philosopher, speaking as a natural philosopher — namely that *by nature* it could not begin. That the Intelligences have their perfection through motion, he could say for this much, that they are not idle, since nothing is idle in the foundation of nature[^p365-3]. — Likewise, that he placed happiness in this life, because, although he was aware of the eternal one, he did not engage himself with it, since perhaps it did not belong to his consideration. — Concerning the *unity of the intellect* it might be said that he understood the intellect to be one by reason of *the light flowing in*, not by reason of *itself*, since it is numbered according to its subject[^p365-4].

3. But whatever he held, other enlightened philosophers laid down the *ideas*; men who were worshippers of one God, who placed all good things in the best God, who laid down the *exemplary* virtues, from which flow the *cardinal* virtues, first into the *cognitive* power and through it into the *affective*, then into the *operative*, according to that saying « *to know, to will* and unchangeably *to work* » — as the most noble Plotinus of Plato's school laid down[^p365-5], and Tullius of the academic school. And thus these men seemed enlightened and able of themselves to have happiness. — But still

these men were in darkness, because they did not have the light of faith, whereas we have the light of faith. Hence in the first epistle of Peter[^p366-1]: *You are a chosen generation, a kingly priesthood, a holy nation, a purchased people, that you may declare his virtues who hath called you out of darkness into his marvellous light.*

4. Now those chief philosophers laid down the cardinal virtues, enlightened as they were, yet without faith, as flowing down into our knowledge. These are called, first, *political*, inasmuch as they teach converse in the world; second, *purgatorial*, as regards solitary contemplation; third, those *of the purged soul*, in that they make the soul rest in the exemplar. They said, therefore, that by these virtues the soul is *modified, purged* and *reformed*.

5. But they are still in darkness, because it is necessary that these virtues first have *three operations*, namely to *order the soul to its end*; second, to *rectify the affections* of the soul; third, that *the diseased be healed*. But these operations they did not have in them. — The proof. Augustine says in the book *On the City of God*[^p366-2] that there is no true virtue which does not direct its intention to God the fountain, that it may rest there in *certain eternity* and *perfect peace*. *Certain eternity* cannot be that which can be lost; *perfect peace* is not save in the reunion of body and soul; and this is certain. For if the soul has essentially an inclination toward the body, the soul is never fully at rest unless the body be restored to it[^p366-3]. — But the philosophers were ignorant of *certain eternity*. For they themselves laid down that the soul ascended by Capricorn and descended by Cancer, then, passing through the milky circle which we call the galaxy, forgot what had been done above, and was united to a wretched body fitted to it, until it should return above again[^p366-4]. But this is a *false beatitude*, namely that the soul should be in beatitude and afterwards turn back.

6. *Perfect peace* also they did not know, because they did not know that the world would have an end, and that bodies reduced to dust rise again. Nor is it a wonder: since, being investigators according to the power of reason, our reason cannot arrive at this, that bodies rise again, that contrary elements can, thus reconciled, remain in heaven without reflex change. They did not, therefore, refer things to that life, but placed the soul in a certain circulation that passes away. They were ignorant, then, of *faith*, without which the virtues are of no avail, as Augustine says *On the Trinity*, book thirteen, chapter twenty[^p366-5].

7. Second, the ordered affections must be *rectified* by these virtues. Now the affections are four: *fear, sorrow, gladness, confidence*[^p366-6]. But these are not rectified unless the fear be *holy*, the sorrow *just*, the gladness *true*, the confidence *certain*. But if the fear be *proud*, the sorrow *unjust*, the gladness *foolish*, the confidence *presumptuous*, then the affections are oblique. But these virtues cannot *of themselves* be rectified. For *confidence* or *hope* is of that which is not seen, as of the blessed life; but the blessed life is not given save to the worthy; and no one is worthy unless he have sufficient merits. These cannot be had by the powers of free choice, but only through God's condescension, that is, through grace. *The sufferings of this time are not worthy to be compared with the glory to come*[^p366-7].

8. Third, it is necessary that the affections be *healed*, that they may be rectified. But no one is healed unless he know the *disease* and the *cause*, the *physician* and the *medicine*. — Now *disease* is the depravity of the affection. And this is fourfold, because from its union with the body the soul contracts *infirmity, ignorance, malice, concupiscence*[^p366-8]; by which the *intellective, amative* and *potestative* powers are infected; and then the whole soul is infected. These they did not *altogether* ignore, nor did they *altogether* know them. For they saw these defects, but believed them to be in the *phantasy*, not in the interior powers. For they believed that, as sphere is moved against sphere, so the phantasy moved and inclined toward outward things, but the intellect naturally toward higher things; and

yet they were deceived, because these infirmities are in the intellectual part, not only in the sensitive: the *intellective, amative* and *potestative* powers are infected to the marrow.

9. The *disease* they did not know, because they were ignorant of the *cause*. For if, as the philosophers say, the soul is *naturally* united to the body, it does not contract disease — otherwise God would be dissipating things, not conserving them — yet this comes about through *fault* from the original beginning, namely Adam. But this, that Adam ate of the forbidden tree[^p367-1], cannot be known by reason but only by hearing; and therefore faith is necessary. To the *cause* of the *disease*, then, they did not come, because they did not believe the Prophets; as Augustine says *On the Trinity*, book thirteen, chapter nineteen[^p367-2]: « Those chief philosophers of the nations, who were able to behold *the invisible things of God, understood by the things that are made*; yet because they philosophized without the Mediator, that is, without the man Christ, whom they believed neither *to be coming*, on the Prophets' word, nor *to have come*, on the Apostles', they held the truth in iniquity ».

10. Likewise, the *physician* they did not know; for since the disease came from a crime of treason, the punishment had to be most grave. No one, therefore, could heal, save one who was God and man, who could make satisfaction; in whom there was no concupiscence, nor was he born by the law of nature, but of a Virgin[^p367-3]. And that he was the physician he showed by the *examples of virtue*, by the *documents of truth*, by the *incitements of love*, by the *remedies of salvation*. This physician heals all things; *for neither herb nor poultice healed them, but thy word, O Lord*[^p367-4] — the Word incarnate, crucified, having suffered; and afterwards he sent the Holy Spirit, who glides into our hearts.

11. This, then, is the *medicine*, namely the grace of the Holy Spirit. This *physician* and this *grace* philosophy cannot attain. Why then do you glory, you who by your knowledge know neither your *infirmity*, nor its *cause*, nor the *physician*, nor the *medicine*?

12. These philosophers had the wings of ostriches[^p367-5], because their affections were neither *healed* nor *ordered* nor *rectified*; which does not come about save through faith. Hence they laid down, first, a false *circulation of beatitude*; second, a false *sufficiency of present merits*; third, a *perpetual soundness of the inward powers*. Into these three darknesses they fell.

13. Faith, therefore, purging these darknesses, *teaches the disease, the cause, the physician, the medicine*; it *heals* the soul, placing the roots of merits in God, that it may please him; and thus it advances through faith into a certain hope by the merit of Christ, not presumptuously. It *heals*, therefore, and *rectifies* and *orders*; and in this way the soul can be *modified, rectified* and *ordered*. These roots the philosophers did not know. Faith alone, therefore, *divided the light from the darkness*. Hence the Apostle[^p367-6]: *For you were heretofore darkness, but now light in the Lord.* For faith, having hope and charity with works, *heals* the soul, and having healed it, *purifies, elevates* and *makes it deiform*. Now we are in the true light; not so those who dream, who take false things for true, as an idol for God.

14. But it must be noted that *charity* alone heals the *affection*. For love, according to Augustine *On the City of God*[^p367-7], is the root of all the affections. It is necessary, therefore, that love be healed, otherwise all the affections are oblique; and it is not healed save by the divine love, which divine love is *pure, provident, pious* and *perpetual*: *pure* in respect of temperance, *provident* in respect of prudence, *pious* in respect of justice, and *perpetual* in respect of fortitude. Charity, therefore, is the *end* and the *form* of all the virtues, and is founded upon *hope out of a pure heart and an unfeigned faith*[^p367-8].

15. These virtues, then, *unformed* and naked, are the philosophers'; but *clothed*, they are ours. And they ought to be clothed with the *gold of love*, because all the walls of the temple *were clothed with gold*[^p367-9]; likewise with the *oil of unction*, because *all the vessels were sanctified with the oil of unction*. And thus they are not divided. — *The night is passed, and the day is at hand*, etc. *Let us therefore put on the armour of light*[^p367-10], namely the four virtues *originated by faith, uplifted by hope* and *completed by charity*. — These four virtues, so clothed, are designated by the four *rivers of paradise*, by the four *sides of the city*, by the four *ornaments of the tabernacle* — and this as they are *originated, informed* and *stabilized*.

16. By the four *rivers* of paradise, inasmuch as they are *originated by faith*. The river is the grace of the Holy Spirit poured out into these four virtues: Phison answers to *temperance*, Gehon to *prudence*, Tigris to *fortitude*, Euphrates to *justice*[^p367-11]. Phison answers to the *rational* part, Gehon to the *concupiscible*, Tigris to the *irascible*, Euphrates to the *whole soul*.

17. Likewise, inasmuch as they are *informed by charity*, they are designated by the four *ornaments of the tabernacle*, which were the four curtains, the violet skins, the haircloth coverings, and the rams' skins dyed red[^p368-1]. The curtain answers to *temperance*, the violet skins of heavenly colour to *prudence*, the haircloth coverings to *justice*, the rams' skins dyed red to *fortitude*. — Or thus: in the ornament of the temple there were four colours: fine linen, in which is *temperance*; violet, in which is *prudence*; purple, the royal garment, *justice*; scarlet, that is flame-coloured, *fortitude*. They adorn the house, therefore, on four sides. — Likewise, they *stabilize* and lead in through the gate, by the four *sides of the city*[^p368-2], *stabilized by hope* to an even norm.

18. When the three virtues are added, namely faith, hope and charity, they rise to the sevenfold number designated by the *seven stars*, by the *seven women*, and by the *seven* evangelical *loaves*[^p368-3]; and this inasmuch as they are *shining, fruitful, vigorous*. Inasmuch as they are *shining*, by the *seven stars*. Hence in Job: *Shalt thou be able to join together the shining stars the Pleiades, or canst thou stop the turning about of Arcturus?* The *Pleiades* are those seven joined stars which the common people call *the hen with her chicks*. These virtues make the *turning* imperturbable.

19. Second, as *fruitful*, by the *seven women*. Isaias[^p368-4]: *And in that day seven women shall take hold of one man, saying*, etc. *One man*, because they make a man manly; and *one*, because they do not divide him, but make him stable and fruitful.

20. Third, inasmuch as they are *vigorous*, they are designated by the *seven* evangelical *loaves*, by which the whole company of the elect is fed. In the philosophers these four virtues were *stones*, but now they are *seven loaves* of life. The loaves of Moses were *five* and *of barley*[^p368-5], but there are *seven loaves of wheat* in the evangelical doctrine, *of the fat of wheat*.

21. Likewise, multiply the four cardinal virtues into the three theological ones, and so they are twelve, since prudence ought to be *faithful, trusting* and *loving*; and so of the rest. And they are designated by the twelve *fountains*, by the twelve *precious stones* in the vestment of the High Priest, by the twelve *gates of the city*[^p368-6]: and this inasmuch as they *begin, advance* and *bring through*. — First, by the twelve *fountains*, because, as they mutually interpenetrate one another, they make the soul clean. — Second, by the twelve *stones*, because they adorn the soul in all the virtues in the breast, as those stones in the breast of the High Priest. — Third, by the twelve *gates*, inasmuch as they lead in: for to the east is the *sincerity of temperance*, to the south the *serenity of prudence*, to the north the *stability of constancy*, to the west the *sweetness of justice*.

22. Further, these twelve virtues, *doubled* in prosperity and in adversity, are designated by the twenty-four hours, twelve in the *night* of adversity and twelve in the *day* of prosperity. — Likewise, doubled by the *active* and the *contemplative* life; and so by the twenty-four *elders*[^p368-7], who are turned now to action, now to contemplation, because they make a man sensible and mature. — Likewise, by the contemplative life as *practical* and *speculative*; and so by the twenty-four *wings* of the four living creatures, each of which has six wings. — And in this the first vision and the work of the first day is brought to an end.

---

la: Gen. 1, 4. — In seqq. datur summa collationum 4. 5. et 6.

en: Gen. 1:4. — In what follows a summary of collations 4, 5 and 6 is given.

la: Cfr. supra pag. 361, nota 5. — De seq. prima excusatione vide supra collat. 5. n. 29. in fine et II. Sent. d. 1. p. I. a. 1. q. 2. ad 1. et 2.

en: Cf. above, p. 361, note 5. — On the first excuse that follows, see above, collation 5, n. 29, at the end, and II *Sentences*, d. 1, p. I, a. 1, q. 2, ad 1 and 2.

la: Vide Aristot., I. de Caelo et mundo, text. 32. (c. 4.); II. text. 59. (c. 11.); III. de Anima, text. 45. (c. 9.); in his locis versio Arabico-Latina pro *frustra* utitur voce *otiosum*, quae etiam I. Metaph. text. 17. adhibet dictionem *in fundamento naturae* (materiae). Cfr. supra pag. 358, nota 5.

en: See Aristotle, I *On the Heavens and the World*, text 32 (c. 4); II, text 59 (c. 11); III *On the Soul*, text 45 (c. 9); in these places the Arabic-Latin version uses for *in vain* the word *idle*, which also at I *Metaphysics*, text 17, employs the expression *in the foundation of nature* (of matter). Cf. above, p. 358, note 5.

la: Cfr. II. Sent. d. 24. p. I. a. 2. q. 4. in corp. (2. opinio).

en: Cf. II *Sentences*, d. 24, p. I, a. 2, q. 4, in the body (the second opinion).

la: Cfr. supra pag. 364, nota 2. — De Cicerone, ex quo coll. 6, n. 15. seqq. quaedam allata sunt, notandum, quod ipse in philosophia secutus sit academiam *novam*, cuius auctores fuerunt ipsius praeceptores Philo Lariss. et Antiochus ab Ascalon. Haec academia placitis Platonis coniungebat quaedam ex doctrina Aristotelis et praesertim Stoicorum, ipsaque initium praebuit systemati *Neoplatonicorum*, quod a Plotino praecipue expositum fuit. Cicero ad ideas Platonis recurrit in libro, cui titulus « Ad Marcum Brutum orator », c. 3. et 29. — Praecedens sententia (*scire, velle* etc.) est Aristot.; vide supra pag. 149, nota 8.

en: Cf. above, p. 364, note 2. — Concerning Cicero, from whom certain things were adduced in collation 6, n. 15 ff., it is to be noted that in philosophy he followed the *new* Academy, whose authors were his own teachers Philo of Larissa and Antiochus of Ascalon. This academy joined to the tenets of Plato certain things from the doctrine of Aristotle and especially of the Stoics, and itself gave a beginning to the system of the *Neoplatonists*, which was chiefly set out by Plotinus. Cicero has recourse to Plato's ideas in the book entitled « To Marcus Brutus, the Orator », c. 3 and 29. — The preceding sentence (*to know, to will*, etc.) is Aristotle's; see above, p. 149, note 8.

la: Cap. 2, 9. — Inferius post finem verborum S. Petri ad confirmandam hanc sententiam (scil. quod philosophi isti in tenebris fuerunt etc.) B E G allegant Augustinum XIII. de Trinitate c. 19. n. 24: Illi autem praecipui gentium philosophi etc. (cfr. infra n. 9.).

en: C. 2:9. — Below, after the end of St. Peter's words, to confirm this opinion (namely that these philosophers were in darkness, etc.), B E G cite Augustine, XIII *On the Trinity*, c. 19, n. 24: But those chief philosophers of the nations, etc. (cf. below, n. 9).

la: Libr. XIX. c. 25: Proinde virtutes, quas [animus vel mens] sibi habere videtur... nisi ad Deum retulerit, etiam ipsae vitia sunt potius quam virtutes. Nam licet a quibusdam tunc verae et honestae putentur esse virtutes, cum ad se ipsas referuntur nec propter aliud expetuntur, etiam tunc inflatae ac superbae sunt; et ideo non virtutes, sed vitia iudicanda sunt. Cfr. ibid. XIX. c. 10, ubi docet, veram virtutem esse eam, quae omnia et se ipsam « ad eum finem refert, ubi nobis talis et tanta pax erit, qua melior et maior esse non possit ». — A B allegant *de Trinitate*; cfr. lib. XIII. c. 20 n. 26, XIV. c. 1. n. 3. et c. 8. n. 11.

en: Book XIX, c. 25: Accordingly the virtues which [the soul or mind] seems to itself to have… unless it refer them to God, are themselves vices rather than virtues. For although by some they are then thought to be true and honourable virtues, when they are referred to themselves and are not sought for anything else, even then they are puffed up and proud; and therefore they are to be judged not virtues but vices. Cf. ibid. XIX, c. 10, where he teaches that true virtue is that which refers all things and itself « to that end where there will be for us such and so great a peace that no better or greater can be ». — A B cite *On the Trinity*; cf. book XIII, c. 20, n. 26; XIV, c. 1, n. 3, and c. 8, n. 11.

la: Cfr. supra pag. 286, nota 5. et pag. 289, nota 2.

en: Cf. above, p. 286, note 5, and p. 289, note 2.

la: Secundum Macrobium, I. in Somnium Scipionis, c. 12.

en: According to Macrobius, I *On the Dream of Scipio*, c. 12.

la: Num. 26. Cfr. etiam XIV. c. 1. n. 3. — Verba superius posita *sine reflexione* idem significare videntur, ac si diceretur *sine mutua actione et passione*, i. e. sine actione et passione, qua unum elementum agat in alterum et patiatur ab altero. Aristot., II. de Caelo et mundo, text. 19. (c. 3.): Contrarietatem enim habet unumquodque elementorum ad unumquodque... His autem existentibus, manifestum est, generationem esse, eo quod ipsorum [elementorum] nihil possibile esse sempiternum. Patiuntur enim et agunt, contraria a se invicem et corruptiva invicem sunt. Cfr. ibid. III. text. 52. (c. 6.). Vide August., XIII. de Civ. Dei, c. 17. Pro *sine reflexione* D E G *sine rarefactione*, i. e. sine alteratione, quae habetur ex rei augmentatione. — Quod subinde dicitur: *sed in abeunte quadam circulatione*, declaratur ab August., XII. de Civ. Dei, c. 20. n. 1, qui utitur his verbis: « circuitibus definitis [certis intervallis] euntibus semper atque redeuntibus... revolutione incessabili ». Cfr. ibid. XIV. c. 5.

en: N. 26. Cf. also XIV, c. 1, n. 3. — The words set down above, *without reflex change*, seem to mean the same as if it were said *without mutual action and passion*, that is, without the action and passion by which one element acts upon another and is acted upon by it. Aristotle, II *On the Heavens and the World*, text 19 (c. 3): For each of the elements has a contrariety toward each… And these existing, it is manifest that there is generation, in that nothing of them [the elements] can be everlasting. For they are acted upon and act, being contrary to one another and mutually corruptive. Cf. ibid. III, text 52 (c. 6). See Augustine, XIII *On the City of God*, c. 17. For *without reflex change* D E G have *without rarefaction*, that is, without the alteration which comes from a thing's increase. — What is said presently, *but in a certain circulation that passes away*, is explained by Augustine, XII *On the City of God*, c. 20, n. 1, who uses these words: « by defined circuits [at fixed intervals] always going and returning… in unceasing revolution ». Cf. ibid. XIV, c. 5.

la: Cfr. tom. III. pag. 355, nota 7. et pag. 356, nota 5.

en: Cf. tom. III, p. 355, note 7, and p. 356, note 5.

la: Rom. 8, 18. Ibid. v. 24: Spes autem, quae videtur, non est spes; nam quod videt quis, quid sperat? Cfr. III. Sent. d. 26. a. 1. q. 1. ad 4.

en: Rom. 8:18. Ibid., v. 24: But hope that is seen is not hope; for what a man seeth, why doth he hope for? Cf. III *Sentences*, d. 26, a. 1, q. 1, ad 4.

la: Vide supra pag. 234, nota 4. in fine.

en: See above, p. 234, note 4, at the end.

la: Cfr. Gen. 3, 6. — Subinde respicitur Rom. 10, 17: Ergo fides ex auditu etc. — Quae praecedunt (n. 8. et 9.) sunt secundum August., XIV. de Civ. Dei, c. 3. et 5; XXI. c. 3. n. 2.

en: Cf. Gen. 3:6. — Presently Rom. 10:17 is had in view: Faith then cometh by hearing, etc. — What precedes (nn. 8 and 9) is according to Augustine, XIV *On the City of God*, c. 3 and 5; XXI, c. 3, n. 2.

la: Num. 24. Allegatur Rom. 1, 20, et in fine respicitur v. 18: Qui veritatem Dei in iniustitia detinent.

en: N. 24. Rom. 1:20 is cited, and at the end v. 18 is had in view: Who detain the truth of God in injustice.

la: Cfr. Breviloq. p. IV. c. 1. et 3.

en: Cf. the *Breviloquium*, p. IV, c. 1 and 3.

la: De struthionibus Plinius, X. Histor. natural. c. 1, dicit, quod celeritate praeeminent, « ad hoc demum datis pennis, ut currentem adiuvent; cetero non sunt volucres nec a terra tolluntur ».

en: Of ostriches Pliny, X *Natural History*, c. 1, says that they excel in swiftness, « their wings being given them only for this, that they may help them as they run; for the rest they are not birds, nor are they lifted from the ground ».

la: Libr. XIV. c. 7. n. 2. Cfr. supra pag. 238, nota 4.

en: Book XIV, c. 7, n. 2. Cf. above, p. 238, note 4.

la: Epist. I. Tim. 1, 5. — Caritatem esse formam virtutum, ostenditur III. Sent. d. 36. q. 6.

en: The epistle I Tim. 1:5. — That charity is the form of the virtues is shown in III *Sentences*, d. 36, q. 6.

la: Cfr. III. Reg. 6, 20. et 23. Subinde respicitur Exod. 30, 25. seqq. (de oleo unctionis vasorum).

en: Cf. III Kings 6:20 and 23. Presently Exod. 30:25 ff. is had in view (on the oil of unction of the vessels).

la: Rom. 13, 12. Post *appropinquavit* Vulgata prosequitur: Abiiciamus ergo opera tenebrarum et induamur arma lucis.

en: Rom. 13:12. After *is at hand* the Vulgate continues: Let us therefore cast off the works of darkness and put on the armour of light.

la: August., II. de Gen. contra Manich. c. 10. n. 13, quatuor flumina paradisi (Gen. 2, 10. seqq.) quatuor virtutibus ita adaptat, ut Phison respondeat prudentiae, Gehon fortitudini, Tigris temperantiae, Euphrates iustitiae. Cfr. Philo, I. Allegor. Legis.

en: Augustine, II *On Genesis against the Manichees*, c. 10, n. 13, so adapts the four rivers of paradise (Gen. 2:10 ff.) to the four virtues that Phison answers to prudence, Gehon to fortitude, Tigris to temperance, Euphrates to justice. Cf. Philo, I *Allegories of the Law*.

la: Cfr. Exod. 26, 1. seqq. Vide Bedam, II. de Tabernaculo etc. c. 2-4.

en: Cf. Exod. 26:1 ff. See Bede, II *On the Tabernacle*, etc., c. 2–4.

la: Cfr. Apoc. 21, 16. Vide supra pag. 363, nota 1. — B: *stabiliunt per eadem quatuor latera, introducunt per quatuor portas in ipsis quatuor lateribus civitatis.*

en: Cf. Apoc. 21:16. See above, p. 363, note 1. — B reads: *they stabilize by these same four sides, they lead in through the four gates in those four sides of the city.*

la: Apoc. 3, 1. — Isai. 4, 1. — Matth. 15, 34. — Seq. locus est Iob 38, 31. Vulgata verbo *dissipare* praemittit *poteris*.

en: Apoc. 3:1. — Isai. 4:1. — Matt. 15:34. — The following passage is Job 38:31. The Vulgate places *shalt thou be able* before *to stop*.

la: Ioan. 6, 9: Est puer unus hic, qui habet quinque panes hordeaceos etc. In quem locum August., in Ioan. Evang. tr. 24. n. 5, ait: Breviter ut curramus, quinque panes intelliguntur quinque libri Moysi; merito non triticei, sed hordeacei; quia ad vetus testamentum pertinent. Nostis autem hordeum ita creatum, ut ad medullam eius vix perveniatur; vestitur enim eadem medulla tegmine paleae, et ipsa palea tenax et inhaerens, ut cum labore exuatur. Talis est littera veteris testamenti, vestita tegminibus carnalium sacramentorum etc. — Subinde respicitur Ps. 80, 17: Et cibavit eos ex adipe frumenti. Cfr. Ps. 147, 3.

en: John 6:9: There is a boy here that hath five barley loaves, etc. On which passage Augustine, *On the Gospel of John*, tract 24, n. 5, says: To run through it briefly, the five loaves are understood as the five books of Moses; rightly not of wheat but of barley, because they belong to the Old Testament. Now you know that barley is so made that one scarcely gets to its marrow; for that marrow is clothed with a covering of chaff, and the chaff itself is tough and clinging, so that it is stripped off only with labour. Such is the letter of the Old Testament, clothed with the coverings of carnal sacraments, etc. — Presently Ps. 80:17 is had in view: And he fed them with the fat of wheat. Cf. Ps. 147:3.

la: Exod. 15, 27. et Num. 33, 9. — Exod. 28, 17-21. — Apoc. 21, 12. seq. et 21. — De circumincessione virtutum cfr. supra collat. 6. n. 13; ibid. n. 14. habetur etiam de quatuor virtutibus, in quantum respondent quatuor mundi partibus.

en: Exod. 15:27 and Num. 33:9. — Exod. 28:17–21. — Apoc. 21:12 f. and 21. — On the circumincession of the virtues cf. above, collation 6, n. 13; and ibid., n. 14, there is also matter on the four virtues as they answer to the four quarters of the world.

la: Apoc. 4, 4; 5, 8. seqq.; 11, 16. seq. et 19, 4. — Inferius respicitur Apoc. 4, 8: Et quatuor animalia, singula eorum habebant alas senas. — Inferius B et Vat. legunt: *Item contemplativa, si dividatur per practicam et speculativam, significat in istis duodecim duplicatis viginti quatuor alas* etc.

en: Apoc. 4:4; 5:8 ff.; 11:16 f. and 19:4. — Below, Apoc. 4:8 is had in view: And the four living creatures, each of them had six wings. — Below, B and the Vatican edition read: *Likewise the contemplative life, if it be divided into the practical and the speculative, signifies in these twelve doubled the twenty-four wings*, etc. ---

translators_notes:
**Provenance.** Latin set from the IA djvu OCR of Tomus V (`raw/doctorisseraphic05bona_djvu.txt`,
raw L62763–L63318) and checked page by page against the 450 dpi bands; **the whole apparatus is
read off the footer bands.** English translated literally and in parallel. Printed pp. 365–368,
PDF 441–444 (offset +76). Plate scouting banked and committed ahead of writing at
`manual-review/hex-c7-plate-scouting.md`.

**Span.** Collatio VII opens at the **head of p. 365** and closes **part-way down p. 368** at
*…Et in hoc terminatur prima visio et opus primae diei.* — **the end of the whole first vision**,
which the work's own map (p. 347 n. 5) assigns to collationes 4–7. Below it on the same leaf stand
`COLLATIO VIII.`'s heading, subtitle and Summarium, the Summarium running on across the page break
into p. 369. **Boundary shape: the mid-leaf where the next collatio contributes only heading and
Summarium and claims NONE of the register** — the 342/348 shape, third instance. **c7 owns all
seven of p. 368's notes and forwards nothing.**
⚠ **p. 368's running head already reads `IN HEXAËMERON COLLATIO VIII.`** while Collatio VII still
fills the upper half of the leaf. The end was fixed from the in-place heading.

**✅ `COLLATIO VII.` CARRIES NO APPARATUS ANCHOR.** Six openings read; only I has one.

**★★ A COLLATIO-CLOSING LEAF GIVES THE SAME CATASTROPHIC GUTTER DEFAULT AS AN OPENING ONE — this
is now a CLASS, not an accident.** p. 368's whole-page profile returns **1380 on a 5 px run**,
because Collatio VIII's heading, subtitle and Summarium cross the gutter in the lower half.
Profiled over Collatio VII's own body region (rows .08–.48) the band is a clean 62 px
(1326–1387, rule island 1354–1359) and the answer is **1356 — 24 px from the default**, enough to
pad one column and truncate the other. p. 353 gave the same shape from the other side. **Profile
the region you are transcribing, not the page.**

**Gutters.** 365 = **1225** · 366 = **1341** · 367 = **1208** · 368 = **1356** (the body region;
see above). The first three defaults came off 60–63 px runs and were confirmed at the band.

**Registers, block split and anchor split — stated separately.**

| page | notes | block L / R | anchors L / R | relation |
|---|---|---|---|---|
| 365 | 5 | 4 / 1 | **1 / 4** | left **overruns by three** |
| 366 | 8 | 5 / 3 | 4 / 4 | left overruns by one |
| 367 | 11 | 6 / 5 | 5 / 6 | left overruns by one |
| 368 | 7 | 5 / 2 | 4 / 3 | left overruns by one |

**31 entries owned.** ★ **p. 365's three-note overrun is the widest same-direction divergence in
this work.** Its whole left column is ¶ 1 and the opening of ¶ 2, carrying **one** anchor; nn. 2–4
all answer to right-column anchors and yet print in the left block. ★ And the direction never
reverses on this leaf-set: **four leaves, four left-block overruns** — which is exactly the run
that tempts a reader to stop checking (the c3 warning). Every leaf was read.

**★ THE SUMMARIUM AGREES HERE — 22 entries against 22 numbered paragraphs**, checked entry by
entry. Recorded as a checked positive, and worth recording precisely because **c6's Summarium ran
three short** (32 paragraphs against a last reference of 26) one leaf-set earlier. The finding aid
is right here and wrong there; **count off the body every time.**

**Runovers: two, both gutter-crossing; NO page-crossing.** 366 n. 5 (*…ac si diceretur* | *sine
mutua actione et passione*) and 368 n. 5 (Augustine on the five barley loaves, breaking at
*…vestitur enim eadem* | *medulla tegmine paleae*). **Checked negative: pp. 365, 366, 367 and 368
each open their left footer block numbered ¹**, and p. 368 n. 7 closes complete.

**★ A DIGIT CONFIRMED FROM THE OTHER SIDE.** p. 365 n. 2 prints `II. Sent. d. 1. p. I. **a. 1.**
q. 2. ad 1. et 2.` — the same locus whose articulus the c6 session had to settle against the raw's
`a. 4` (see `bon-hex-c6`'s Notes). Here Quaracchi print it in full, with the quaestio, and it
**independently confirms the reading**: `bon-sent-II-d1-p1-a1-q2` is *Utrum mundus productus sit
ab aeterno, an ex tempore*.

**Page-break map.** 365 | 366 at ¶ 3 (*…Sed adhuc* | *isti in tenebris fuerunt*) · 366 | 367 at
¶ 8 (*…sed intellectus naturaliter ad superiora; et* | *tamen decepti fuerunt*) · 367 | 368 at a
¶ boundary (¶ 16 closes *…Euphrates toti animae.*, ¶ 17 opens the next leaf). **All three joints
read against the band; nothing dropped.**

**Paragraph map.** 365 = ¶¶ 1–3 · 366 = ¶¶ 3–8 · 367 = ¶¶ 8–16 · 368 = ¶¶ 17–22. **1..22, no
gaps**, identical in both languages.

**Marginalia** (trimmed from the body, transcribed here in body order):
*p. 365* — Introductio. · Repetitio primae visionis. · Opinio Aristotelis. · Quomodo in his
excusetur. · Alii cognoverunt ideas et virtutes exemplares.
*p. 366* — Defecerunt ob carentiam fidei. · Horum sententia de virtutibus. · Triplex virtus. ·
Pars I. Insufficientia virtutum naturalium. · Primo, non ordinabant in finem. · Ratio duplex. ·
Prima. · Circulatio animarum. · Secunda. · Secundo, non rectificabant affectus. · Tertio, non
sanabant morbidos. · Non cognoscebant morbum quadruplicem.
*p. 367* — Nec morbi causam. · Culpa originalis. · Nec medicum. · Christus se probavit
quadrupliciter. · Nec medicinam. · Epilogus 1. partis. · Pars II. Sola fides sanat, rectificat,
ordinat. · Ipsa dividit lucem a tenebris. · Sola caritas sanat affectum. · Proprietates eius 4. ·
Virtutes cardinales informes et formatae. · Tripliciter figurantur. · Primo, ut originatae.
*p. 368* — Secundo, ut informatae. · Aliter. · Tertio, ut stabilitae. · Adiunctis theologicis sunt
7, tripliciter figuratae. · Primo, ut fulgidae. · Secundo, ut fecundae. · Tertio, ut vigorosae. ·
Augentur ad duodecim, figuratae tripliciter. · Primo, ut inchoant. · Secundo, ut promovent. ·
Tertio, ut perducunt. · Iterum hae geminantur et tripliciter figurantur. · Finis 1. visionis.

**Register (additions; the c1–c6 freezes stand).**
- **★ *informis* AND *informatus* BOTH APPEAR, ONE PARAGRAPH APART, AND THEY ARE OPPOSITES.**
  ¶ 15's *virtutes informes et nudae* → **"unformed and naked"** (the philosophers' virtues,
  lacking the form of charity); ¶ 17's *in quantum informantur caritate* → **"informed by
  charity"**. English must keep both, and the pair is the hinge of Part II.
- The physician's four: *morbus · causa · medicus · medicina* → "disease · cause · physician ·
  medicine", kept as a fixed formula wherever the four recur (¶¶ 8, 11, 13). *morbidi* → "the
  diseased" · *malagma* → **"poultice"** (Wisd. 16:12's *neque herba neque malagma*).
- The four affections: *timor · dolor · laetitia · fiducia* → "fear · sorrow · gladness ·
  confidence"; *fiducia* takes "confidence" and not "trust" because ¶ 7 glosses it *sive spes*
  and *spes* must stay "hope". *affectiones obliquae* → "oblique affections".
- *deiformat* → **"makes it deiform"** (the verb is Bonaventure's, and "deifies" would say
  something else) · *incolumitas* → "soundness" · *pennae struthionum* → "the wings of ostriches",
  with the apparatus's Pliny left to explain the image.
- The tabernacle's four: *cortinae · pelles hyacinthinae · saga cilicina · pelles arietum
  rubricatae* → "curtains · violet skins · haircloth coverings · rams' skins dyed red", and the
  temple's four colours *byssinus · hyacinthinus · purpureus · coccineus* → "fine linen · violet ·
  purple · scarlet" — both sets on the Douay's vocabulary, since both are Exodus quotations.
- *gallina cum pullis* → **"the hen with her chicks"**, the vernacular name Bonaventure reports
  for the Pleiades, kept literal · *gyrum arcturi* → "the turning about of Arcturus" (Douay) ·
  *seniores* → "elders" (Apoc. 4:4).
- *circumincedunt* → "mutually interpenetrate one another" and the noun *circumincessio* →
  "circumincession" (the Itinerarium c3 freeze; p. 368 n. 6 uses the noun of these virtues).
- *inchoant · promovent · perducunt* → "begin · advance · bring through" — a triad the marginalia
  carry as well, so it is fixed here.

**Census/ledger.** One line appended to `manual-review/vol5-runover-ledger.tsv` for `bon-hex-c7`:
two gutter-crossing runovers, **zero page-crossing** (a checked negative).

**Hand-off to `bon-hex-c8`.** **Nothing is forwarded** — p. 368's whole register is this chunk's,
and its Summarium carries no anchors. `COLLATIO VIII.` opens part-way down **p. 368**, with
heading, subtitle and a Summarium that runs across the page break into p. 369, and **its body
begins on p. 369**. ⚠ **c8's first band question is p. 368's lower half, not p. 369**: it must
confirm that the leaf holds nothing of its own in the register and must NOT re-claim nn. 1–7.
▶ **This collatio closes the FIRST VISION**; Collatio VIII opens the second, *de secunda visione,
scilicet intelligentiae per fidem sublevatae*.

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