title: Cap. 5

source_text:
<!-- page 308 -->

### Cap. V. *De speculatione divinae unitatis per eius nomen primarium, quod est esse.*

1. Quoniam autem contingit contemplari Deum non solum *extra nos* et *intra nos*, verum etiam *supra nos*: *extra* per vestigium, *intra* per imaginem et *supra* per lumen, quod est signatum supra mentem nostram[^p308-3], quod est lumen Veritatis aeternae, cum « ipsa mens nostra immediate ab ipsa Veritate formetur »; qui exercitati sunt in primo modo intraverunt iam in *atrium* ante tabernaculum; qui vero in secundo, intraverunt in *sancta*; qui autem in tertio, intrant cum summo Pontifice in *sancta sanctorum*; ubi supra arcam sunt *Cherubim gloriae obumbrantia propitiatorium*; per quae intelligimus duos modos seu gradus contemplandi Dei invisibilia et aeterna, quorum unus versatur circa essentialia Dei, alius vero circa propria personarum.

2. Primus modus primo et principaliter defigit aspectum in ipsum *esse*, dicens, quod *qui est*[^p308-4] est primum nomen Dei. Secundus modus defigit aspectum in ipsum *bonum*, dicens, hoc esse primum nomen Dei. Primum spectat potissime ad *vetus testamentum*, quod maxime praedicat divinae essentiae unitatem; unde dictum est Moysi[^p308-5]: *Ego sum qui sum*; secundum ad *novum*, quod determinat personarum pluralitatem, *baptizando in nomine Patris et Filii et Spiritus sancti*. Ideo magister noster Christus, volens adolescentem, qui servaverat Legem, ad evangelicam levare perfectionem, nomen *bonitatis* Deo principaliter et praecise attribuit. *Nemo*, inquit, *bonus nisi solus Deus*. Damascenus[^p308-6] igitur sequens Moysen dicit, quod *qui est* est primum nomen Dei; Dionysius sequens Christum dicit, quod *bonum* est primum nomen Dei.

3. Volens igitur contemplari Dei invisibilia quoad *essentiae unitatem* primo defigat aspectum in ipsum *esse*[^p308-7] et videat, ipsum esse adeo in se *certissimum*, quod non potest cogitari non esse, quia ipsum *esse purissimum* non occurrit nisi in plena fuga *non-esse*, sicut et *nihil* in plena fuga *esse*. Sicut igitur *omnino nihil* nihil habet de *esse* nec de eius conditionibus; sic econtra ipsum *esse* nihil habet de *non-esse*, nec actu nec potentia, nec secundum veritatem rei nec secundum aestimationem nostram. Cum autem *non-esse* privatio sit essendi, non cadit in intellectum nisi per *esse*[^p308-8]; *esse* autem non cadit per aliud, quia omne, quod intelligitur, aut intelligitur ut *non ens*, aut ut *ens in potentia*, aut ut *ens in actu*. Si igitur *non ens* non potest intelligi nisi per *ens*, et *ens in potentia* non nisi per *ens in actu*; et *esse* nominat ipsum purum actum entis: *esse* igitur est quod primo cadit in intellectu, et illud *esse* est quod est purus actus[^p308-9]. Sed hoc non est *esse particulare*, quod
<!-- page 309 -->
est *esse arctatum*, quia permixtum est cum potentia, nec *esse analogum*, quia minime habet de actu, eo quod minime est. Restat igitur, quod illud *esse* est *esse divinum*.

4. Mira igitur est caecitas intellectus, qui non considerat illud quod prius videt et sine quo nihil potest cognoscere. Sed sicut oculus intentus in varias[^p309-1] colorum differentias lucem, per quam videt cetera, non videt, et si videt, non advertit; sic oculus mentis nostrae, intentus in *entia particularia* et *universalia*, *ipsum esse extra omne genus*, licet primo occurrat menti, et per ipsum alia, tamen non advertit. Unde verissime apparet, quod « sicut oculus vespertilionis se habet ad lucem, ita se habet oculus mentis nostrae ad manifestissima naturae[^p309-2] »; quia assuefactus ad tenebras entium et phantasmata sensibilium, cum ipsam lucem summi *esse* intuetur, videtur sibi nihil videre; non intelligens, quod ipsa caligo summa est mentis nostrae illuminatio[^p309-3], sicut, quando videt oculus puram lucem, videtur sibi nihil videre.

5. Vide igitur ipsum purissimum *esse*, si potes, et occurrit tibi, quod ipsum non potest cogitari ut ab alio acceptum; ac per hoc necessario cogitatur ut omnimode primum, quod nec de nihilo nec de aliquo[^p309-4] potest esse. Quid enim est per se, si ipsum *esse* non est per se nec a se? — Occurrit etiam tibi ut carens omnino non-esse, ac per hoc ut nunquam incipiens, nunquam desinens, sed *aeternum*. — Occurrit etiam tibi ut nullo modo in se habens, nisi quod est ipsum *esse*, ac per hoc ut cum nullo compositum, sed *simplicissimum*. — Occurrit tibi ut nihil habens possibilitatis, quia omne possibile aliquo modo habet aliquid de *non-esse*, ac per hoc ut summe *actualissimum*. — Occurrit ut nihil habens defectibilitatis, ac per hoc ut *perfectissimum*. — Occurrit postremo ut nihil habens diversificationis, ac per hoc ut *summe unum*.

*Esse* igitur, quod est *esse purum* et *esse simpliciter* et *esse absolutum*, est *esse primarium, aeternum, simplicissimum, actualissimum, perfectissimum et summe unum*.

6. Et sunt haec ita certa, quod non potest ab intelligente ipsum *esse* cogitari horum oppositum, et[^p309-5] unum horum necessario infert aliud. Nam quia simpliciter est *esse*, ideo simpliciter *primum*; quia simpliciter primum, ideo non est ab alio factum, nec a se ipso potuit, ergo *aeternum*. Item, quia primum et aeternum; ideo non ex aliis, ergo *simplicissimum*. Item, quia primum, aeternum et simplicissimum; ideo nihil est in eo possibilitatis cum actu permixtum, et ideo *actualissimum*. Item, quia primum, aeternum, simplicissimum, actualissimum; ideo *perfectissimum*; tali omnino nihil *deficit*, neque aliqua potest *fieri additio*. Quia primum, aeternum, simplicissimum, actualissimum, perfectissimum; ideo *summe unum*. Quod enim per omnimodam superabundantiam dicitur dicitur respectu omnium. « Quod etiam simpliciter per superabundantiam dicitur, impossibile est, ut conveniat nisi uni soli[^p309-6] ». Unde si Deus nominat *esse* primarium, aeternum, simplicissimum, actualissimum, perfectissimum; impossibile est, ipsum cogitari non esse, nec esse nisi *unum solum*. *Audi* igitur, *Israel, Deus tuus Deus unus est*[^p309-7]. — Si hoc vides in pura mentis simplicitate, aliqualiter perfunderis aeternae lucis illustratione.

7. Sed habes unde subleveris in admirationem. Nam ipsum *esse* est *primum* et *novissimum*, est *aeternum* et *praesentissimum*, est *simplicissimum* et *maximum*, est *actualissimum* et *immutabilissimum*, est *perfectissimum* et *immensum*, est *summe unum* et tamen *omnimodum*. — Si haec pura mente miraris, maiore luce perfunderis, dum ulterius vides, quia *ideo* est *novissimum*, quia *primum*. Quia enim est primum, omnia operatur propter se ipsum; et ideo necesse est, quod sit finis ultimus, initium et consummatio, *alpha et omega*[^p309-8]. — Ideo est *praesentissimum*, quia *aeternum*. Quia enim aeternum, non fluit ab alio nec deficit a se ipso nec decurrit ab
<!-- page 310 -->
uno in aliud: ergo nec habet praeteritum nec futurum, sed *esse praesens* tantum. — Ideo *maximum*, quia *simplicissimum*. Quia enim simplicissimum in essentia, ideo maximum in virtute, quia virtus, quanto plus est unita, tanto plus est infinita[^p310-1]. — Ideo *immutabilissimum*, quia *actualissimum*. Quia enim actualissimum est, ideo est actus purus; et quod tale est nihil novi acquirit, nihil habitum perdit, ac per hoc non potest mutari. — Ideo *immensum*, quia *perfectissimum*. Quia enim perfectissimum, nihil potest cogitari ultra ipsum melius, nobilius nec dignius, ac per hoc nihil maius; et omne tale est immensum. — Ideo *omnimodum*, quia *summe unum*. Quod enim summe unum est est omnis multitudinis universale principium; ac per hoc ipsum est universalis omnium causa efficiens, exemplans et terminans, sicut « causa essendi, ratio intelligendi et ordo vivendi[^p310-2] ». Est igitur *omnimodum* non sicut omnium essentia, sed sicut cunctarum essentiarum superexcellentissima et universalissima et sufficientissima causa; cuius virtus, quia summe unita in essentia, ideo summe infinitissima et multiplicissima in efficacia.

8. Rursus revertentes dicamus: quia igitur *esse* purissimum et absolutum, quod est *simpliciter esse*, est *primarium* et *novissimum*, ideo est omnium origo et finis consummans. — Quia *aeternum* et *praesentissimum*, ideo omnes durationes ambit et intrat, quasi simul existens earum centrum et circumferentia. — Quia *simplicissimum* et *maximum*, ideo totum intra omnia et totum extra, ac per hoc « est *sphaera intelligibilis, cuius centrum est ubique et circumferentia nusquam*[^p310-3] ». — Quia *actualissimum* et *immutabilissimum*, ideo « *stabile manens moveri dat universa* ». — Quia *perfectissimum* et *immensum*, ideo *est intra omnia, non inclusum, extra omnia, non exclusum, supra omnia, non elatum, infra omnia, non prostratum*. — Quia vero est *summe unum* et *omnimodum*, ideo est *omnia in omnibus*[^p310-4], quamvis omnia sint multa, et ipsum non sit nisi unum; et hoc, quia per simplicissimam *unitatem*, serenissimam *veritatem* et sincerissimam *bonitatem* est in eo omnis *virtuositas*, omnis *exemplaritas* et omnis *communicabilitas*; ac per hoc *ex ipso et per ipsum et in ipso sunt omnia*[^p310-5], et hoc, quia *omnipotens, omnisciens* et *omnimode bonum*, quod perfecte videre est esse beatum, sicut dictum est Moysi: *Ego ostendam tibi omne bonum*.

---

english:
### Ch. V. *On the speculation of the divine unity through its primary name, which is being.*

1. But since it is given us to contemplate God not only *outside us* and *within us*, but also *above us* — *outside* through the vestige, *within* through the image, and *above* through the light which is sealed upon our mind[^p308-3], which is the light of eternal Truth, since « our mind itself is formed immediately by Truth itself » — those who have been exercised in the first way have already entered the *court* before the tabernacle; those in the second have entered into the *holy place*; those in the third enter with the high Priest into the *holy of holies*, where above the ark are *the Cherubim of glory overshadowing the propitiatory*. By these we understand two ways or steps of contemplating the invisible and eternal things of God, of which the one is occupied about the essential attributes of God, the other about the properties of the persons.

2. The first way first and principally fixes its gaze upon *being* itself, saying that *he who is*[^p308-4] is the first name of God. The second way fixes its gaze upon *the good* itself, saying that this is the first name of God. The first looks chiefly to the *old testament*, which most of all proclaims the unity of the divine essence; whence it was said to Moses[^p308-5]: *I am who am*. The second looks to the *new*, which determines the plurality of the persons, *baptizing in the name of the Father and of the Son and of the Holy Spirit*. Therefore our master Christ, wishing to raise to evangelical perfection the young man who had kept the Law, attributed to God principally and precisely the name of *goodness*. *No one*, he says, *is good but God alone*. The Damascene[^p308-6], then, following Moses, says that *he who is* is the first name of God; Dionysius, following Christ, says that *the good* is the first name of God.

3. He, therefore, who wishes to contemplate the invisible things of God as regards *the unity of the essence*, let him first fix his gaze upon *being* itself[^p308-7], and let him see that being itself is so *most certain* in itself that it cannot be thought not to be, because the *most pure being* itself does not occur except in the full flight of *non-being*, just as *nothing* does not occur except in the full flight of *being*. As therefore *utter nothing* has nothing of *being* nor of its conditions, so on the contrary *being* itself has nothing of *non-being*, neither in act nor in potency, neither according to the truth of the thing nor according to our estimation. But since *non-being* is a privation of being, it does not fall into the intellect except through *being*[^p308-8]; and *being* does not fall through another, since everything that is understood is understood either as *a non-being*, or as *a being in potency*, or as *a being in act*. If therefore *a non-being* cannot be understood except through *a being*, and *a being in potency* only through *a being in act*; and *being* names the pure act itself of a being: *being*, therefore, is what first falls into the intellect, and that *being* is what is pure act[^p308-9]. But this is not *particular being*, which
<!-- page 309 -->
is *restricted being*, since it is mingled with potency; nor *analogous being*, since it has the least of act, in that it least is. It remains, therefore, that that *being* is *divine being*.

4. Wonderful, therefore, is the blindness of the intellect, which does not consider that which it sees before all else and without which it can know nothing. But just as the eye, intent upon the various[^p309-1] differences of colours, does not see the light through which it sees the rest — and if it does see it, does not advert to it — so the eye of our mind, intent upon *particular* and *universal beings*, does not advert to *being itself, which is beyond every genus*, although it occurs first to the mind, and through it all else. Whence it appears most truly that « as the eye of the bat is disposed toward the light, so is the eye of our mind disposed toward the things most manifest in nature[^p309-2] »; because, accustomed to the shadows of beings and to the phantasms of sensible things, when it beholds the light itself of the supreme *being*, it seems to itself to see nothing — not understanding that that very darkness is the supreme illumination of our mind[^p309-3], just as, when the eye sees pure light, it seems to itself to see nothing.

5. See, therefore, the most pure *being* itself, if you can, and it occurs to you that it cannot be thought as received from another; and through this it is necessarily thought as in every mode first, which can be neither from nothing nor from anything[^p309-4]. For what is through itself, if *being* itself is not through itself nor from itself? — It occurs to you also as wholly lacking non-being, and through this as never beginning, never ceasing, but *eternal*. — It occurs to you also as having in itself in no way anything but what is *being* itself, and through this as composed with nothing, but *most simple*. — It occurs to you as having nothing of possibility, since everything possible has in some way something of *non-being*, and through this as supremely *most actual*. — It occurs as having nothing of defectibility, and through this as *most perfect*. — It occurs lastly as having nothing of diversification, and through this as *supremely one*.

*Being*, therefore, which is *pure being* and *being simply* and *absolute being*, is *primary being, eternal, most simple, most actual, most perfect and supremely one*.

6. And these things are so certain that their opposite cannot be thought by one who understands *being* itself, and[^p309-5] one of them necessarily infers another. For since it is simply *being*, therefore it is simply *first*; since simply first, therefore it is not made by another, nor could it be by itself, therefore *eternal*. Likewise, since first and eternal, therefore not out of others, therefore *most simple*. Likewise, since first, eternal and most simple, therefore there is in it nothing of possibility mingled with act, and therefore *most actual*. Likewise, since first, eternal, most simple, most actual, therefore *most perfect*; to such a one absolutely nothing *is lacking*, nor can any *addition be made*. Since first, eternal, most simple, most actual, most perfect, therefore *supremely one*. For what is said by omnimodal superabundance is said in respect of all things. « What also is said simply by superabundance, it is impossible that it should belong to any but one alone[^p309-6]. » Whence, if God names *being* that is primary, eternal, most simple, most actual, most perfect, it is impossible that it be thought not to be, or to be anything but *one alone*. *Hear*, therefore, *Israel: the Lord thy God is one God*[^p309-7]. — If you see this in the pure simplicity of the mind, you will be in some measure flooded with the illumination of eternal light.

7. But you have whence you may be lifted up into wonder. For *being* itself is *first* and *last*, is *eternal* and *most present*, is *most simple* and *greatest*, is *most actual* and *most immutable*, is *most perfect* and *immeasurable*, is *supremely one* and yet *omnimodal*. — If you wonder at these things with a pure mind, you will be flooded with a greater light, when you see further that *therefore* it is *last*, because *first*. For since it is first, it works all things for its own sake; and therefore it is necessary that it be the last end, the beginning and the consummation, *alpha and omega*[^p309-8]. — Therefore it is *most present*, because *eternal*. For since it is eternal, it does not flow from another nor fail from itself nor run from
<!-- page 310 -->
one thing into another: therefore it has neither past nor future, but *present being* only. — Therefore *greatest*, because *most simple*. For since it is most simple in essence, therefore it is greatest in power, since power, the more it is united, so much the more is it infinite[^p310-1]. — Therefore *most immutable*, because *most actual*. For since it is most actual, therefore it is pure act; and what is such acquires nothing new, loses nothing it has, and through this cannot be changed. — Therefore *immeasurable*, because *most perfect*. For since it is most perfect, nothing can be thought beyond it better, nobler nor worthier, and through this nothing greater; and everything such is immeasurable. — Therefore *omnimodal*, because *supremely one*. For what is supremely one is the universal principle of all multitude; and through this it is itself the universal efficient, exemplating and terminating cause of all things, as « the cause of being, the ground of understanding and the order of living[^p310-2] ». It is therefore *omnimodal* not as the essence of all things, but as the most supereminent and most universal and most sufficient cause of all essences; whose power, because supremely united in essence, is therefore supremely most infinite and most manifold in efficacy.

8. Turning back again, let us say: since therefore the most pure and absolute *being*, which is *being simply*, is *primary* and *last*, therefore it is the origin of all things and the consummating end. — Since *eternal* and *most present*, therefore it encompasses and enters all durations, as though existing at once as their centre and their circumference. — Since *most simple* and *greatest*, therefore it is wholly within all things and wholly outside them, and through this « it is *an intelligible sphere whose centre is everywhere and whose circumference is nowhere*[^p310-3] ». — Since *most actual* and *most immutable*, therefore « *remaining stable it grants that all things be moved* ». — Since *most perfect* and *immeasurable*, therefore it *is within all things, not enclosed; outside all things, not excluded; above all things, not raised up; beneath all things, not cast down*. — Since indeed it is *supremely one* and *omnimodal*, therefore it is *all in all*[^p310-4], although all things are many and it is nothing but one; and this because, through the most simple *unity*, the most serene *truth* and the most sincere *goodness*, there is in it all *virtuosity*, all *exemplarity* and all *communicability*; and through this *from it and through it and in it are all things*[^p310-5], and this because it is *omnipotent, omniscient* and *good in every mode* — which to see perfectly is to be blessed, as was said to Moses: *I will show thee all good*.

---

la: Psalm. 4, 7: Signatum est super nos lumen vultus tui, Domine. — Seq. sententia est Augustini; cfr. supra pag. 180, nota 10. — Subinde respicitur Exod. 25-28, ubi describitur tabernaculum.

en: Psalm 4:7: *The light of thy countenance, O Lord, is sealed upon us.* — The sentence following is Augustine's; cf. above, p. 180, note 10. — Thereafter Exodus 25-28 is had in view, where the tabernacle is described.

en: Exodus 3:14.

la: Exod. 3, 14. — Seq. locus est Matth. 28, 19; tertius Luc. 18, 19.

en: Exodus 3:14. — The passage following is Matthew 28:19; the third, Luke 18:19.

la: Libr. I. de Fide orthod. c. 9. — Dionys., de Div. Nom. c. 3. § 1. et c. 4. § 1. Cfr. I. Sent. d. 22. q. 3. in corp.

en: *On the Orthodox Faith*, bk. I, c. 9. — Dionysius, *On the Divine Names*, c. 3, § 1, and c. 4, § 1. Cf. I *Sentences*, d. 22, q. 3, in the body.

la: Non in *quodlibet esse*, scil. non in *esse creatum* sive *arctatum*, neque in illud *esse*, quod communissimo conceptu entis repraesentatur, sive in *esse analogum*, sed in illud quod exprimitur verbis: *Ego sum qui sum*, et quod, ut ait Damasc. loc. cit., est « totum *esse* in se comprehendens velut quoddam pelagus substantiae infinitum et interminatum ». Solum tale *esse* ex adverso opponitur *nihilo*. Cfr. I. Sent. d. 8. p. I. a. 1. q. 2.

en: Not upon *any being whatever*, that is, not upon *created* or *restricted being*, nor upon that *being* which is represented by the most common concept of a being, or upon *analogous being*, but upon that which is expressed in the words *I am who am*, and which, as the Damascene says in the place cited, is « the whole of *being* comprehending itself, as it were a certain infinite and unbounded sea of substance ». Only such *being* is set over against *nothing* as its opposite. Cf. I *Sentences*, d. 8, p. I, a. 1, q. 2.

la: Cfr. supra pag. 304, nota 3. — Avicenna, Metaph. tr. 1. c. 6: *Dicemus igitur, quod ens et res et necesse talia sunt, quod statim imprimuntur in anima prima impressione, quae non acquiritur ex aliis notioribus se* etc. (Notandum, quod Avicenna dicit *ens*, non *esse*, de quo hic agitur).

en: Cf. above, p. 304, note 3. — Avicenna, *Metaphysics*, tr. 1, c. 6: *We shall say, therefore, that "a being" and "a thing" and "the necessary" are such that they are at once imprinted upon the soul by a first impression, which is not acquired from others better known than itself*, etc. (It is to be noted that Avicenna says *ens*, not *esse*, which is what is treated of here.)

la: Bene observari debet differentia inter intellectum apprehendentem et resolventem, inter intellectum simpliciter reflectentem et quintum gradum contemplationis (de quibus vide infra scholion). Cum creatura sit *ens*, per ipsam quidem cognosci potest *non ens*; cum quaedam creatura in aliquo genere sit *ens in actu*, per ipsam cognosci potest *ens in potentia*; sed tunc non agitur de *perfecta* cognitione *creaturae in se*, de qua est sermo in hoc capitulo. Nam creatura, in quantum est *non ens* et *ens in potentia*, non cognoscitur *plene* nisi per *esse*, quod est actus purus. Haec perfecta cognitio competit animae solum in hoc *quinto* gradu; in quo Deus est etiam *primum* cognitum, a quo omnia alia cognita illustrantur, ita ut in ordine *exsecutionis* sit primum, dum respectu praecedentium graduum ipse est *primum* cognitum in ordine tantum *intentionis*, in quantum cognitio imperfecta tendit naturaliter ad perfectam. — Inferius vocibus *cum potentia* plures codd. praefigunt *esse*.

en: The difference ought to be well observed between the apprehending and the resolving intellect, between the intellect simply reflecting and the fifth step of contemplation (on which see the scholion below). Since a creature is *a being*, through it indeed *a non-being* can be known; since a certain creature is in some genus *a being in act*, through it *a being in potency* can be known; but then it is not a question of the *perfect* knowledge of *the creature in itself*, of which there is discourse in this chapter. For a creature, inasmuch as it is *a non-being* and *a being in potency*, is not known *fully* except through *being*, which is pure act. This perfect knowledge belongs to the soul only in this *fifth* step, in which God is also the *first* thing known, from which all other things known are illumined, so that in the order of *execution* he is first, while in respect of the preceding steps he is the *first* thing known in the order only of *intention*, inasmuch as imperfect knowledge tends naturally to the perfect. — Below, several codices prefix *esse* to the words *cum potentia*.

la: K L *distentus per varias* (etiam B H M N *per varias*).

en: K L read *distentus per varias* (B H M N also read *per varias*).

la: Aristot., II. Metaph. text. 1. (I. brevior, c. 1.). Textus originalis post *lucem* addit *diei* (A Q, *solis*), et pro *oculus mentis nostrae* substituit *intellectus animae nostrae* (A *intellectus noster*, B H K L M N P *oculus noster*, qui etiam cum textu originali post *ita* omittunt *se habet*; cfr. supra pag. 109, nota 5.).

en: Aristotle, *Metaphysics* II, text 1 (in the shorter [numbering], I, c. 1). The original text adds *of day* after *the light* (A Q, *of the sun*), and for *the eye of our mind* substitutes *the intellect of our soul* (A, *our intellect*; B H K L M N P, *our eye*, which also, with the original text, omit *se habet* after *ita*; cf. above, p. 109, note 5).

la: Psalm. 138, 11: Et nox illuminatio mea in deliciis meis. Cfr. c. 7. et Breviloq. p. V. c. 6. in fine. — Quodsi quis praedicta intelligi velit de *esse* analogo sive de *esse*, quod repraesentatur communissimo conceptu entis; tunc contextus et constantissima et indubitata doctrina s. Doctoris eo tantum sensu hoc accipi permittunt, quod *esse communissimum* sub aliquo respectu considerari potest tanquam *umbra* divini *esse*, qua *implicite* et non proprie cognoscitur *primum esse* (vide infra scholion). — Pro *intuetur* plures codd. *contuetur*. Inferius pro *nihil* [H K L M N *non*] *videre* B *nihil valere videre*.

en: Psalm 138:11: *And night shall be my light in my pleasures.* Cf. c. 7 and the *Breviloquium*, part V, c. 6, at the end. — But if anyone should wish the foregoing to be understood of analogous *being*, or of that *being* which is represented by the most common concept of a being, then the context and the most constant and undoubted teaching of the holy Doctor permit this to be taken only in this sense: that *most common being* can under some respect be considered as a *shadow* of the divine *being*, by which *first being* is known *implicitly* and not properly (see the scholion below). — For *intuetur* several codices have *contuetur*. Below, for *nihil* [H K L M N, *non*] *videre*, B has *nihil valere videre*.

la: Vat., 3 et 4 *ab alio* (perperam, quia hoc iam dictum fuit), 1 et 2 *de alio*. Superius post *quod ipsum* D H K L M N addunt *esse*. Codd., quos sequimur, communissime et constanter substituunt *occurrit* pro *occurret*, quod habent edd.

en: The Vatican edition and 3 and 4 read *ab alio* (wrongly, since this has already been said); 1 and 2, *de alio*. Above, after *quod ipsum*, D H K L M N add *esse*. The codices which we follow most commonly and constantly substitute *occurrit* for *occurret*, which the editions have.

la: Pro *et* H K L *quia*. Infra ante *potuit* supple: *fieri*.

en: For *et*, H K L read *quia*. Below, before *potuit*, supply *fieri*.

la: Aristot., V. Topic. c. 3. (c. 5.). Cfr. ibid. VII. c. 1. — Mox pro *nominat* D H K L M N *nominatur*.

en: Aristotle, *Topics* V, c. 3 (c. 5). Cf. ibid. VII, c. 1. — Soon after, for *nominat*, D H K L M N have *nominatur*.

la: Deut. 6, 4: Audi Israel, Dominus Deus noster Dominus unus est.

en: Deuteronomy 6:4: *Hear, O Israel, the Lord our God is one Lord.*

la: Vide supra pag. 307, nota 6. — Prov. 16, 4: Universa propter semetipsum operatus est Dominus. — Post pauca pro *fluit*, quod exhibent B F I O, 1 et 2, plures alii codd. *fuit*, Vat., 3 et 4 *finitur* (cfr. Boeth., V. de Consolat. prosa 6.).

en: See above, p. 307, note 6. — Proverbs 16:4: *The Lord hath made all things for himself.* — A little later, for *fluit*, which B F I O and 1 and 2 exhibit, several other codices have *fuit*; the Vatican edition and 3 and 4, *finitur* (cf. Boethius, *On Consolation* V, prose 6).

la: Libr. de Causis, propos. 17: Omnis virtus unita plus est infinita quam virtus multiplicata.

en: The *Book of Causes*, proposition 17: *Every united power is more infinite than a multiplied power.*

la: Ut notat August. supra pag. 19, nota 7. allegatus. Cfr. Dionys., de Div. Nom. c. 13. § 3, ubi ostendit, unitate sublata, omnia interire et ex uno Deo omnia existere. — Superius contra fere omnes codd. pro *Quod enim summe unum est est* edd. *Quia enim summe unum, ideo*.

en: As Augustine notes, cited above on p. 19, note 7. Cf. Dionysius, *On the Divine Names*, c. 13, § 3, where he shows that, unity being taken away, all things perish, and that from the one God all things exist. — Above, against nearly all the codices, for *Quod enim summe unum est est* the editions read *Quia enim summe unum, ideo*.

la: Alan. ab Insulis, Theolog. regul. regul. 7. Cfr. I. Sent. d. 37. p. I. a. 1. q. 1. ad 3. Vide etiam supra pag. 81, nota 3. verba Gregorii. — Seq. sententia est Boeth., III. de Consolat. metr. 9: Stabilisque manens das cuncta moveri. Etiam codd. plures et 1, 2 habent *stabilis* pro *stabile*.

en: Alan of Lille, *Theological Rules*, rule 7. Cf. I *Sentences*, d. 37, p. I, a. 1, q. 1, ad 3. See also above, p. 81, note 3, the words of Gregory. — The sentence following is Boethius, *On Consolation* III, metre 9: *And remaining stable thou grantest that all things be moved.* Several codices too, and 1 and 2, have *stabilis* for *stabile*.

en: The Epistle I Corinthians 15:28.

la: Rom. 11, 36. — Seq. locus est Exod. 33, 19.

en: Romans 11:36. — The passage following is Exodus 33:19. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L54652–55009), re-set against the 450 dpi column bands of pp. 308–310. All 20 apparatus entries read off the six footer bands only — the Vol V raw carries no footnote numerals.

**Page span — closed positively.** Cap. V runs **pp. 308–310**, opening in **p. 308's LEFT column** ~55 % down, under the in-place `Cap. V.` heading and subtitle, and closing in **p. 310's RIGHT column** at *…sicut dictum est Moysi: Ego ostendam tibi omne bonum.*, fixed from the `Cap. VI.` heading and its subtitle *De speculatione beatissimae Trinitatis in eius nomine, quod est bonum.* standing immediately beneath it, about a quarter of the way down that column. Eight numbered paragraphs, §§ 1–8, no interior headings. The volume index's claim of 308–310 turned out right and was used for nothing.

**Page-break map** (both joints verified on the band, not on the raw). 308→309 falls **inside § 3**, at *…Sed hoc non est esse particulare, quod | est esse arctatum, quia permixtum est cum potentia*. 309→310 falls **inside § 7**, at *…nec decurrit ab | uno in aliud*. Both joints are continuous; nothing dropped.

**Gutters.**

| Page | Adopted | Full zero band | Sub-bands (centre rule between) | Tool default | Verdict |
|---|---|---|---|---|---|
| 308 | **1317** | 1286–1349 (64 px) | — | 1317 | inherited from `bon-itin-c4` |
| 309 | **1164** | 1135–1194 (60 px) | 1137–1156 · 1173–1191 | 1161 / 60 px | **default displaced 3 px** — it sits toward the left sub-band, not the band's centre |
| 310 | **1397** | 1365–1429 (65 px) | 1367–1394 · 1401–1428 | 1396 / 58 px | confirmed at the band midpoint |

★ **Both fresh leaves show the centre rule splitting the gutter into two sub-bands**, exactly as frozen — p. 309's are ~20 px each, p. 310's ~28 px each, in true bands of 60 and 65 px. **Neither was measurable from a window vote; both came from the direct per-column ink profile over body + footer.** p. 310's default came within 1 px and p. 309's did not, which is the point: the default's *plausibility* is not evidence, and the 58 px run on p. 310 — under the frozen floor — was the sound one while the 60 px run on p. 309 was the displaced one. **A sub-60 run is a trigger to look, not a verdict, and a 60 px run is not a licence to skip looking.**

**Apparatus — 20 entries.**

| Page | Page total | c5's | Block split | Anchor split | Relation |
|---|---|---|---|---|---|
| 308 | 9 | **nn. 3–9** | 7 L / 2 R | 3 L / 6 R | left block **overruns by four notes** |
| 309 | **8** | nn. 1–8 (all) | 3 L / 5 R | 4 L / 4 R | left block **UNDERRUNS by one note** |
| 310 | **9** | **nn. 1–5 only** | 7 L / 2 R | 4 L / 5 R | left block **overruns by three notes**; nn. 6–9 are Cap. VI's → forwarded to c6 |

**7 + 8 + 5 = 20.** ★★ **Block and anchor structure come apart on all three leaves, and the direction reverses in the middle of the span** — p. 308 overruns leftward by four, p. 309 underruns by one, p. 310 overruns leftward by three. This is the third reversal recorded in the work (pp. 300–304 ran left, p. 305 underran, pp. 306–307 coincided). Both splits were derived independently and are stated separately; **read anchors, only anchors, on every leaf.**

★ **The capitulum boundary falls INSIDE p. 310's LEFT footer block**, between nn. 5 and 6 — n. 5 is Cap. V's last note and n. 6 anchors at Cap. VI § 1's *statuatur*⁶ in the right column, yet both print in the left block. This is the p. 247 shape recurring: **block structure, column structure and capitulum structure are three independent things.**

**Runovers — TWO, and the second is the rare kind again.**
- **p. 308 n. 7 — GUTTER RUNOVER**, as `bon-itin-c4` forwarded. The left block's n. 7 breaks at *…neque in illud esse, quod communissimo conceptu* and continues **unnumbered** at the head of p. 308's right footer: *entis repraesentatur, sive in esse analogum…*. Rendered joined.
- **★★ p. 308 n. 9 — PAGE-CROSSING RUNOVER, the SEVENTH in the whole of Vol V, and `bon-itin-c4`'s hand-off did not and could not warn of it.** The right footer's last note breaks at *…sed tunc non agitur de perfecta cognitione creaturae in se,* at the very foot of p. 308 and continues **unnumbered at the head of p. 309's LEFT footer**: *de qua est sermo in hoc capitulo. Nam creatura…*. Rendered joined. **c4's hand-off was correct in every particular and silent about this, because c4 never read p. 309's footer** — the identical shape to c4's own find at p. 306 n. 9, one chunk later and one page further on. **Two of the seven Vol V page-crossing runovers are now consecutive chunks of this work.** Ledger line: `bon-itin-c5	p.308 n.7:gutter,p.308 n.9:page`.
- **p. 309 and p. 310 — no runover of c5's own** (p. 310 n. 7 runs over the gutter into the right footer, but n. 7 is Cap. VI's — `bon-itin-c6` logs it).
- **⚠ p. 306 n. 4 and p. 306 n. 9 are c4's and are NOT re-logged here.**

**Hand-off received from `bon-itin-c4` — re-derived item by item.**
1. **p. 308 nn. 3–9 — OWNERSHIP verified for all seven; POSITION and COLUMN verified for each.** n. 3 anchors in the **left** column (§ 1's *signatum supra mentem nostram*³); nn. 4–9 all in the **right** (§ 2's *qui est*⁴, *dictum est Moysi*⁵, *Damascenus*⁶; § 3's *in ipsum esse*⁷, *nisi per esse*⁸, *purus actus*⁹). **The forwarded block split of 7 L / 2 R is correct, and c4's instruction to verify every column myself was worth taking: the anchors divide 3 L / 6 R, not 7 L / 2 R.**
2. **p. 308 n. 7's gutter runover — verified and logged here**, as forwarded. **p. 308 n. 9's page-crossing runover was NOT forwarded and is logged here**; see above.
3. **Cap. V's opening position — verified** at ~55 % down p. 308's left column (c4 said ~40 %; the heading sits lower than that, and nothing turns on it), under the in-place heading and subtitle, at *1. Quoniam autem contingit contemplari Deum…*.
4. **Marginale "Gradus 5." — verified**, standing beside § 1 in p. 308's left column.
5. **p. 308 gutter = 1317** accepted on c4's evidence.

**Hand-off forwarded to `bon-itin-c6`.**
- **p. 310 nn. 6–9 are c6's.** n. 6 (*Exod. 25, 19: Cherub unus sit in latere uno…*) anchors at Cap. VI § 1's *ut alter Cherub iuxta alterum statuatur*⁶, **right column**. **The left block prints nn. 1–7 and the right block nn. 8–9 — so three of c6's four notes print on the LEFT; verify every column yourself.**
- **p. 310 n. 7 carries a gutter runover** (breaking at *…Secundum Anselm.; cfr. supra pag. 47, nota 7. — De* | *seqq. vide supra Quaest. de mysterio Trin. per totum…*) — **c6 logs it.**
- **Cap. VI opens p. 310 RIGHT column**, ~25 % down, at `1. Post considerationem essentialium elevandus est oculus intelligentiae…`, under the `Cap. VI.` heading + subtitle *De speculatione beatissimae Trinitatis in eius nomine, quod est bonum.*
- **Marginalia on p. 310 that are c6's:** "Gradus 6.", "Duo inferuntur.", "Quid bonum et summa diffusio.", "Duplex productio.", "Ratio."
- **p. 310 gutter = 1397.** ⚠ Take it from the **body + footer** profile; p. 310's Cap. VI heading and subtitle sit inside the right column and will blow out a body-only window, the same failure c4 met on p. 308.
- **⚠ Do NOT re-log p. 308 n. 7 or p. 308 n. 9** — both are in the ledger under `bon-itin-c5`.

**Marginalia** (trimmed from the body, transcribed here in body order, per the frozen Vol V convention).
- **p. 308:** "Gradus 5." · "De primo nomine." · "Esse purissimum." · "Notandum." · "Esse cadit primo in intellectum." · "Notandum."
- **p. 309:** "Caecitas nostra." · "Purissimum esse est primum." · "Aeternum." · "simplicissimum." · "Actualissimum." · "perfectissimum." · "summe unum." · "Haec sex attributa probantur." · "Adduntur sex attributa diversa." · "Ex primis inferuntur secunda. Ratio prima." · "Secunda."
- **p. 310:** "Tertia." · "Quarta." · "Quinta." · "Sexta." · "Notandum." · "Sed alia inferuntur."

**Register — additions frozen at c5.** *esse* → **"being"** and *ens* → **"a being"** (pl. "beings"), kept rigorously apart, because the chapter turns on the distinction and **n. 8 makes it explicit** (*Notandum, quod Avicenna dicit* ens*, non* esse). Consequently *non-esse* → **"non-being"** and *non ens* → **"a non-being"**; the technical triad *non ens / ens in potentia / ens in actu* → "a non-being / a being in potency / a being in act". The qualified *esse* phrases take fixed English: *esse purissimum* "most pure being" · *esse purum* "pure being" · *esse simpliciter* "being simply" · *esse absolutum* "absolute being" · *esse particulare* "particular being" · *esse arctatum* **"restricted being"** · *esse analogum* "analogous being" · *esse communissimum* "most common being" · *esse primarium* "primary being". — *caligo* → **"darkness"** and *tenebrae* → **"shadows"**: the two stand in one sentence in § 4, and *caligo summa* is the Dionysian term that is quoted forward, so it takes the natural English and *tenebrae entium* yields. — *omnimodum* → **"omnimodal"** (and *omnimoda superabundantia* → "omnimodal superabundance"), one-to-one; "all-embracing" was rejected because it supplies an image the Latin does not have. — *virtus* → **"power"** against *potentia* → "potency", which meet in § 6. — *exemplans* → "exemplating" (with *exemplaritas* → "exemplarity", *virtuositas* → "virtuosity", *communicabilitas* → "communicability"). — *vestigium* "vestige", *speculatio* "speculation", *gradus* "step" all stand as frozen.

**Two printed readings that look like errors and are not.** § 6's *Quod enim per omnimodam superabundantiam dicitur dicitur respectu omnium* prints *dicitur* twice **on the plate**, and it is not a dittography: the second is the main verb ("what is said by omnimodal superabundance *is said* in respect of all things"). § 7's *Quod enim summe unum est est omnis multitudinis universale principium* likewise prints *est est*, and **n. 2 records it deliberately**, noting that the editions read *Quia enim summe unum, ideo* against nearly all the codices. **Neither is emended and neither is flagged.**

**Digits settled off the band.** p. 308 n. 8's *pag. 304* (raw `30i`) and *Metaph. tr. 1. c. 6* — the tract number is the 1/4 class; settled to **1** because the *ens et res et necesse* passage stands in Avicenna's first tract and Quaracchi cites that work as `tr. N. c. N.` elsewhere in the corpus. p. 309 n. 2's *II. Metaph. text. 1.* — same class, settled to **1** on the same ground (the bat-and-light passage is *Metaphysics* II, text 1). p. 309 n. 3's *Psalm. 138, 11* · n. 7's *Deut. 6, 4* · n. 8's *Prov. 16, 4* · p. 310 n. 1's *propos. 17* · n. 2's *pag. 19* and *c. 13* · n. 3's *d. 37* and *pag. 81* · n. 4's *I Cor. 15, 28* · n. 5's *Rom. 11, 36* and *Exod. 33, 19* — all 1/4 class, all confirmed against the cited text.

**`[?]` flags: none.**


site: bonaventure

collection: Itinerarium mentis in Deum

title: Cap. 6

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 310 -->

### Cap. VI. *De speculatione beatissimae Trinitatis in eius nomine, quod est bonum.*

1. Post considerationem essentialium elevandus est oculus intelligentiae ad contuitionem beatissimae Trinitatis, ut alter Cherub iuxta alterum statuatur[^p310-6]. Sicut autem visionis essentialium ipsum *esse* est principium radicale et nomen, per quod cetera innotescunt; sic contemplationis emanationum ipsum *bonum* est principalissimum fundamentum.

2. Vide igitur et attende, quoniam optimum quod simpliciter est quo nihil melius cogitari potest; et hoc tale sic est, quod non potest recte cogitari non esse, quia omnino melius est esse quam non esse[^p310-7]; sic est, quod non potest recte cogitari, quin cogitetur trinum et unum. Nam « bonum dicitur diffusivum sui »; summum igitur bonum summe diffusivum est sui. Summa autem diffusio non potest esse, nisi sit *actualis* et *intrinseca*, *substantialis* et *hypostatica*, *naturalis* et *voluntaria*, *liberalis* et *necessaria*, *indeficiens* et *perfecta*. Nisi igitur in summo bono aeternaliter esset productio *actualis* et *consubstantialis*, et *hypostasis*[^p310-8] aeque nobilis, sicut est producens, per modum generationis et spirationis — ita quod sit aeternalis principii aeternaliter comprincipiantis — ita quod esset dilectus et condilectus, genitus et spiratus, hoc est Pater et Filius et Spiritus sanctus; nequaquam esset summum bonum, quia non *summe* se diffunderet. Nam diffusio ex tempore *in creatura* non est nisi centralis vel punctalis respectu immensitatis bonitatis aeternae[^p310-9]; unde et potest aliqua diffusio cogitari maior illa, ea videlicet, in qua diffundens communicat alteri totam substan-
<!-- page 311 -->
tiam et naturam. Non igitur summum bonum esset, si re, vel intellectu illa carere posset.

Si igitur potes mentis oculo contueri puritatem bonitatis, quae est actus purus principii caritative diligentis amore *gratuito* et *debito* et ex *utroque permixto*[^p311-1], quae est diffusio plenissima per modum *naturae* et *voluntatis*, quae est diffusio per modum *Verbi*, in quo omnia dicuntur, et per modum *Doni*, in quo cetera dona donantur; potes videre, per summam boni communicabilitatem necesse esse Trinitatem Patris et Filii et Spiritus sancti. In quibus necesse est propter summam bonitatem esse summam *communicabilitatem*, et ex summa communicabilitate summam *consubstantialitatem*, et ex summa consubstantialitate summam *configurabilitatem*, et ex his summam *coaequalitatem*, ac per hoc summam *coaeternitatem*, atque ex omnibus praedictis summam *cointimitatem*, qua unus est in altero necessario per summam circumincessionem et unus operatur cum alio per omnimodam[^p311-2] indivisionem *substantiae* et *virtutis* et *operationis* ipsius beatissimae Trinitatis.

3. Sed cum haec contemplaris, vide, ne te existimes comprehendere incomprehensibilem. Habes enim adhuc in his sex conditionibus considerare quod vehementer in stuporem admirationis inducit oculum mentis nostrae[^p311-3]. Nam ibi est summa *communicabilitas* cum personarum proprietate, summa *consubstantialitas* cum hypostasum pluralitate, summa *configurabilitas* cum discreta personalitate, summa *coaequalitas* cum ordine, summa *coaeternitas* cum emanatione, summa *cointimitas* cum emissione. Quis ad tantorum mirabilium aspectum non consurgat in admirationem? — Sed haec omnia certissime intelligimus esse in beatissima Trinitate, si levamus oculos ad superexcellentissimam *bonitatem*. Si enim ibi est summa *communicatio* et vera diffusio, vera est ibi origo et vera distinctio; et quia totum communicatur, non pars; ideo[^p311-4] ipsum datur, quod habetur, et totum: igitur emanans et producens et distinguuntur proprietatibus et sunt essentialiter unum. Quia igitur *distinguuntur* proprietatibus, ideo habent personales proprietates et hypostasum pluralitatem et originis emanationem et ordinem non posterioritatis, sed originis, et emissionem non localis mutationis, sed gratuitae inspirationis, per rationem auctoritatis producentis, quam habet mittens respectu missi. — Quia vero sunt *unum* substantialiter, ideo oportet, quod sit unitas in essentia et forma et dignitate et aeternitate et existentia et incircumscriptibilitate. — Dum ergo haec per se *singillatim consideras*, habes unde *veritatem* contempleris; dum haec *ad invicem confers*, habes unde in *admirationem* altissimam suspendaris: et ideo, ut mens tua per admirationem in admirabilem ascendat contemplationem, haec simul sunt consideranda.

4. Nam et Cherubim hoc designant, quae se mutuo aspiciebant. Nec hoc vacat a mysterio, quod respiciebant *se versis vultibus in propitiatorium*[^p311-5] ut verificetur illud quod dicit Dominus in Ioanne: *Haec est vita aeterna, ut cognoscant te solum verum Deum, et quem misisti Iesum Christum.* Nam admirari debemus non solum conditiones Dei essentiales et personales *in se*, verum etiam *per comparationem* ad supermirabilem unionem Dei et hominis in unitate personae Christi.

5. Si enim Cherub es *essentialia* Dei contemplando, et miraris, quia simul est divinum *esse primum* et *novissimum*, *aeternum* et *praesentissimum*, *simplicissimum* et *maximum* seu *incircumscriptum*, *totum ubique* et *nusquam comprehensum*, *actualissimum* et *nunquam motum*, *perfectissimum* et nihil habens superfluum nec diminutum, et tamen immensum et sine termino infinitum, *summe unum*, et tamen *omnimodum*, ut omnia in se habens, ut omnis virtus, omnis veritas, omne bonum; respice ad *propitiatorium* et mirare, quod in ipso principium primum iunctum est cum postremo, *Deus* cum homine sexto die formato[^p311-6], *aeternum* iunctum est cum homine temporali, in plenitudine temporum de Virgine nato, *simplicissimum* cum summe composito, *actualissimum* cum summe passo et mortuo, *perfectissimum* et immensum cum modico, *summe unum* et *omnimodum* cum individuo composito et a ceteris distincto, homine scilicet Iesu Christo.

6. Si autem alter Cherub es *personarum propria* contemplando, et miraris, *communicabilitatem* esse cum proprietate, *consubstantialitatem* cum pluralitate, *configurabilitatem* cum personalitate, *coaequalitatem* cum ordine, *coaeternitatem* cum productione, *cointimitatem* cum emissione, quia Filius missus est a Patre, et Spiritus sanctus ab utroque, qui tamen semper est cum eis et nunquam recedit ab eis; respice in propitiatorium et mirare, quia in Christo stat *personalis unio* cum trinitate substantiarum[^p311-7] et naturarum dualitate; stat *omnimoda consensio* cum pluralitate voluntatum, stat Dei et hominis *compraedicatio* cum pluralitate proprietatum,
<!-- page 312 -->
stat *coadoratio* cum pluralitate nobilitatum, stat *coexaltatio* super omnia cum pluralitate dignitatum, stat *condominatio* cum pluralitate potestatum.

7. In hac autem consideratione est perfectio illuminationis mentis, dum quasi in sexta die videt hominem factum ad imaginem Dei[^p312-1]. Si enim *imago* est similitudo expressiva, dum mens nostra contemplatur in Christo Filio Dei, qui est imago Dei invisibilis per naturam, humanitatem nostram tam mirabiliter exaltatam, tam ineffabiliter unitam, videndo simul in unum primum et ultimum, summum et imum, circumferentiam et centrum, *alpha et omega*, causatum et causam, Creatorem et creaturam, *librum* scilicet *scriptum intus et extra*; iam pervenit ad quandam rem perfectam, ut cum Deo ad perfectionem suarum illuminationum in sexto gradu quasi in sexta die perveniat; nec aliquid iam amplius restet nisi dies requiei, in qua per mentis excessum requiescat humanae mentis perspicacitas *ab omni opere, quod patrarat*[^p312-2].

---

english:
<!-- page 310 -->

### Cap. VI. *On the speculation of the most blessed Trinity in its name, which is the good.*

1. After the consideration of the essential attributes, the eye of the understanding must be raised to the contuition of the most blessed Trinity, so that the one Cherub may be set beside the other[^p310-6]. Now just as, for the vision of the essential attributes, *being* itself is the radical principle and the name through which the rest become known; so, for the contemplation of the emanations, the *good* itself is the most principal foundation.

2. See therefore and attend, since the best is that which simply is that than which nothing better can be thought; and such a thing is so, that it cannot rightly be thought not to be, because it is altogether better to be than not to be[^p310-7]; so it is, that it cannot rightly be thought without being thought three and one. For «the good is said to be diffusive of itself»; the highest good, therefore, is supremely diffusive of itself. But the highest diffusion cannot be, unless it is *actual* and *intrinsic*, *substantial* and *hypostatic*, *natural* and *voluntary*, *liberal* and *necessary*, *unfailing* and *perfect*. Unless, therefore, there were eternally in the highest good a production *actual* and *consubstantial*, and a *hypostasis*[^p310-8] as noble as is the producer, by way of generation and of spiration — so that it is of an eternal principle eternally co-principiating — so that there were a beloved and a co-beloved, one begotten and one spirated, that is, Father and Son and Holy Spirit; it would in no way be the highest good, because it would not diffuse itself *supremely*. For the diffusion in time *in the creature* is only central or punctual in respect of the immensity of the eternal goodness[^p310-9]; whence too some diffusion can be thought greater than that one, namely that in which the one diffusing communicates to another the whole substance
<!-- page 311 -->
and nature. It would not therefore be the highest good, if it could lack these either in reality or in understanding.

If, therefore, you can behold with the mind's eye the purity of the goodness, which is the pure act of a principle lovingly loving with a love *gratuitous* and *owed* and *mixed of both*[^p311-1], which is the fullest diffusion by way of *nature* and of *will*, which is the diffusion by way of the *Word*, in whom all things are said, and by way of the *Gift*, in whom the other gifts are given; you can see, through the highest communicability of the good, that there must be a Trinity of Father and Son and Holy Spirit. In whom, on account of the highest goodness, there must be the highest *communicability*, and from the highest communicability the highest *consubstantiality*, and from the highest consubstantiality the highest *configurability*, and from these the highest *coequality*, and through this the highest *coeternity*, and from all the foregoing the highest *cointimacy*, by which one is necessarily in the other through the highest circumincession and one operates with the other through an omnimodal[^p311-2] indivision of the *substance* and the *power* and the *operation* of that same most blessed Trinity.

3. But when you contemplate these things, see that you do not think yourself to comprehend the incomprehensible. For you have still, in these six conditions, to consider that which vehemently leads the eye of our mind into the stupor of admiration[^p311-3]. For there is there the highest *communicability* with propriety of the persons, the highest *consubstantiality* with plurality of hypostases, the highest *configurability* with distinct personality, the highest *coequality* with order, the highest *coeternity* with emanation, the highest *cointimacy* with emission. Who would not rise into admiration at the sight of such great marvels? — But we understand all these things most certainly to be in the most blessed Trinity, if we raise our eyes to the most superexcellent *goodness*. For if there is there the highest *communication* and a true diffusion, there is there a true origin and a true distinction; and because the whole is communicated, and not a part; therefore[^p311-4] that very thing is given which is had, and the whole of it: therefore there is one emanating and one producing, and they are distinguished by properties and are essentially one. Because, therefore, they are *distinguished* by properties, they have personal properties and a plurality of hypostases and an emanation of origin and an order not of posteriority but of origin, and an emission not of local change but of gratuitous inspiration, by the account of the authority of the producer, which the sender has in respect of the one sent. — But because they are substantially *one*, it must therefore be that there is unity in essence and form and dignity and eternity and existence and incircumscriptibility. — While therefore you *consider these things singly* in themselves, you have whereby to contemplate the *truth*; while you *compare them with one another*, you have whereby to be suspended in the highest *admiration*: and therefore, that your mind may through admiration ascend into admirable contemplation, these things are to be considered together.

4. For the Cherubim also signify this, which looked upon one another mutually. Nor is it without mystery that they looked *with faces turned toward the propitiatory*[^p311-5], so that what the Lord says in John might be verified: *This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent.* For we ought to admire not only the essential and personal conditions of God *in themselves*, but also *by comparison* with the supermarvellous union of God and man in the unity of the person of Christ.

5. For if you are a Cherub in contemplating the *essential attributes* of God, and you marvel that the divine being is at once *first* and *last*, *eternal* and *most present*, *most simple* and *greatest* or *uncircumscribed*, *wholly everywhere* and *nowhere comprehended*, *most actual* and *never moved*, *most perfect* and having nothing superfluous nor diminished, and yet immense and infinite without term, *supremely one*, and yet *omnimodal*, as having all things in itself, as being all power, all truth, every good; look to the *propitiatory* and marvel that in it the first principle is joined with the last, *God* with man formed on the sixth day[^p311-6], the *eternal* is joined with temporal man, born of the Virgin in the fulness of times, the *most simple* with the supremely composite, the *most actual* with the one supremely suffering and dead, the *most perfect* and immense with the small, the *supremely one* and *omnimodal* with an individual composite and distinct from the rest, namely the man Jesus Christ.

6. But if you are the other Cherub in contemplating the *proper attributes of the persons*, and you marvel that *communicability* is with propriety, *consubstantiality* with plurality, *configurability* with personality, *coequality* with order, *coeternity* with production, *cointimacy* with emission, because the Son was sent by the Father, and the Holy Spirit by both, who nevertheless is always with them and never departs from them; look into the propitiatory and marvel that in Christ there stands a *personal union* with a trinity of substances[^p311-7] and a duality of natures; there stands an *omnimodal consent* with a plurality of wills, there stands a *co-predication* of God and man with a plurality of properties,
<!-- page 312 -->
there stands a *co-adoration* with a plurality of nobilities, there stands a *co-exaltation* above all things with a plurality of dignities, there stands a *co-dominion* with a plurality of powers.

7. Now in this consideration is the perfection of the mind's illumination, when, as on the sixth day, it sees man made to the image of God[^p312-1]. For if an *image* is an expressive likeness, then, while our mind contemplates in Christ the Son of God, who is the image of the invisible God by nature, our humanity so marvellously exalted, so ineffably united, seeing at once in one the first and the last, the highest and the lowest, the circumference and the centre, the *alpha and the omega*, the caused and the cause, the Creator and the creature, that is to say *the book written within and without*; it has now arrived at a certain perfect thing, so that with God it may arrive at the perfection of its illuminations on the sixth step as on the sixth day; nor does anything further now remain but the day of rest, on which, through the transport of the mind, the perspicacity of the human mind may rest *from all the work which he had done*[^p312-2].

---

la: Exod. 25, 19: Cherub unus sit in latere uno, et alter in altero. — Per verba inferius posita *principium radicale* etc. insinuatur quod nunc communiter dicitur *essentia metaphysica*.

en: Exodus 25:19: *Let one cherub be on the one side, and the other on the other.* — By the words set down below, *radical principle* etc., there is intimated what is now commonly called the *metaphysical essence*.

la: Secundum Anselm.; cfr. supra pag. 47, nota 7. — De seqq. vide supra Quaest. de mysterio Trin. per totum et Breviloq. p. I. c. 2. seqq. — Sententia illa: « Bonum dicitur diffusivum sui », est secundum Dionys. supra pag. 60, nota 7. allegatum. — Supra post *optimum* supple: est.

en: According to Anselm; cf. above, p. 47, note 7. — On what follows see above, the *Disputed Questions on the Mystery of the Trinity* throughout, and the *Breviloquium* p. I, c. 2 ff. — That sentence, «the good is said to be diffusive of itself», is according to Dionysius, cited above, p. 60, note 7. — Above, after *optimum* supply: *est*.

la: Cum A C E I P et 1, 2 substituimus *hypostasis* pro *hypostaticalis*, B *hypostalis* (!). De parenthesi cfr. I. Sent. d. 29. a. 2. et dubia; scil. *principium* « stat pro paternitate simul et spiratione » (ibid., dub. 1.).

en: With A C E I P and 1, 2 we have substituted *hypostasis* for *hypostaticalis*, B *hypostalis* (!). On the parenthesis cf. I *Sentences*, d. 29, a. 2, and the dubia; namely, *principium* «stands for paternity together with spiration» (ibid., dub. 1).

la: Alan. ab Insulis, Theolog. regul. regul. 7, explicans verba circa finem praeced. cap. posita *Deus est sphaera intelligibilis* etc. ait: Centrum dicitur creatura; quia, sicut tempus collatum aeternitati reputatur momentum, sic creatura, immensitati comparata, punctum vel centrum. — Pro *centralis vel punctalis* [B I P omittunt *vel punctalis*, D *centralis vel*] H K L M N perperam *essentialis*; F G legunt *non est essentialis*. Mox pro *unde et potest*, quod exhibent A B P, alii codd. et edd. perperam *unde* [edd. addunt *et*] *non potest*.

en: Alan of Lille, *Theological Rules*, rule 7, explaining the words set down near the end of the preceding chapter, *God is an intelligible sphere* etc., says: The creature is called a centre; because, just as time compared with eternity is reckoned a moment, so the creature, compared with immensity, is a point or a centre. — For *centralis vel punctalis* [B I P omit *vel punctalis*, D *centralis vel*] H K L M N wrongly read *essentialis*; F G read *non est essentialis*. Shortly after, for *unde et potest*, which A B P exhibit, the other codices and the editions wrongly read *unde* [the editions add *et*] *non potest*.

la: Hanc divisionem amoris proponit Richard. a S. Vict., V. de Trin. c. 16. seqq. Cfr. tom. I. pag. 57, nota 7. et pag. 199, nota 4. — De seq. propos. cfr. supra pag. 87, nota 1; pag. 211, nota 3. et I. Sent. lit. Magistri, d. XVIII. c. 1.

en: Richard of St Victor proposes this division of love, *On the Trinity* V, c. 16 ff. Cf. tome I, p. 57, note 7, and p. 199, note 4. — On the proposition following, cf. above, p. 87, note 1; p. 211, note 3; and I *Sentences*, the Master's text, d. XVIII, c. 1.

la: B D H K M N *summam*.

en: B D H K M N read *summam*.

la: A *tuae*.

en: A reads *tuae*.

la: Ita D F H K L N; alii codd. et edd. *idem*.

en: So D F H K L N; the other codices and the editions read *idem*.

la: Exod. 25, 20: Respiciantque se mutuo versis etc. (Non pauci codd. *in propitiatorio*). — Seq. locus est Ioan. 17, 3: Haec est autem etc.

en: Exodus 25:20: *And let them look one towards the other, their faces being turned* etc. (Not a few codices read *in propitiatorio*). — The passage following is John 17:3: *Now this is* etc.

la: Gen. 1, 26. — Expositio haec est secundum Irenaeum; cfr. supra pag. 241, nota 6. — De incarnatione vide Breviloq. p. IV. c. 1. seqq. — Pro *postremo* M *extremo*.

en: Genesis 1:26. — This exposition is according to Irenaeus; cf. above, p. 241, note 6. — On the incarnation see the *Breviloquium* p. IV, c. 1 ff. — For *postremo* M reads *extremo*.

la: Cfr. supra c. 1. n. 3. et pag. 64, nota 10. — Maior pars codd. omittit *respice in propitiatorium et*.

en: Cf. above, c. 1, n. 3, and p. 64, note 10. — The greater part of the codices omit *respice in propitiatorium et*.

la: Gen. 1, 26. — Inferius respicitur Apoc. 1, 8: Ego sum alpha et omega, principium et finis etc. (Post *primum* plures codd. addunt *principium*); Apoc. 5, 1. et Ezech. 2, 9: Qui [liber] erat scriptus intus et foris (cfr. Breviloq. p. II. c. 11.).

en: Genesis 1:26. — Below, Apocalypse 1:8 is had in view: *I am alpha and omega, the beginning and the end* etc. (After *primum* several codices add *principium*); Apocalypse 5:1 and Ezechiel 2:9: *Which [book] was written within and without* (cf. the *Breviloquium* p. II, c. 11).

la: Gen. 2, 2: Et requievit die septimo ab universo opere etc. Cfr. Breviloq. p. II. c. 2. — Pro *restet* A G K L M N *restat*.

en: Genesis 2:2: *And he rested on the seventh day from all the work* etc. Cf. the *Breviloquium* p. II, c. 2. — For *restet* A G K L M N read *restat*. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L55009–55299), re-set against the 450 dpi column bands of pp. 310–312. All 13 apparatus entries read off the footer bands only — the Vol V raw carries no footnote numerals.

**Page span — closed positively.** Cap. VI runs **pp. 310–312**, opening in **p. 310's RIGHT column** about a quarter of the way down, under the in-place `Cap. VI.` heading and subtitle, and closing in **p. 312's LEFT column** at *…ab omni opere, quod patrarat.*, roughly 37 % down the page, fixed from the in-place `Cap. VII.` heading standing immediately beneath it. Seven numbered paragraphs, §§ 1–7, no interior headings. The volume index's claim of 310–312 turned out right and was used for nothing.

**Page-break map** (both joints verified on the band, not on the raw). 310→311 falls **inside § 2**, at *…in qua diffundens communicat alteri totam substan- | tiam et naturam*. 311→312 falls **inside § 6**, at *…stat Dei et hominis compraedicatio cum pluralitate proprietatum, | stat coadoratio cum pluralitate nobilitatum*. Both joints are continuous; nothing dropped.

**Gutters.**

| Page | Adopted | Full zero-ink band | Centre rule inside it | Tool default | Verdict |
|---|---|---|---|---|---|
| 310 | **1397** | 1365–1429 (65 px) | — | 1396 / 58 px | inherited from `bon-itin-c5`, accepted on its evidence |
| 311 | **1172** | 1143–1202 (60 px) | 1168–1174 (peak 850) | 1172 / 59 px | **confirmed** at the band midpoint |
| 312 | **1388** | 1356–1420 (65 px) | 1388–1389 (peak 64) | 1388 / 65 px | **confirmed** at the band midpoint |

Both fresh leaves show the frozen sub-band structure and both defaults came in exactly on the band midpoint. ★ **p. 311's run measured 59 px — under the frozen floor — and was right; p. 312's measured 65 px and was also right.** Neither outcome was predictable from the run width, which is the standing rule: **run width triggers the look, it never decides.** The profile was printed on both leaves and cost nothing.

**Apparatus — 13 entries.**

| Page | Page total | c6's | Block split | Anchor split | Relation |
|---|---|---|---|---|---|
| 310 | 9 | **nn. 6–9** | 7 L / 2 R | 4 L / 5 R | left block **overruns by three notes** (as `bon-itin-c5` derived) |
| 311 | **7** | nn. 1–7 (all) | 5 L / 2 R | 4 L / 3 R | left block **overruns by one note** |
| 312 | ≥ 6 | **nn. 1–2 only** | nn. 1–2 both print **left** | nn. 1–2 both anchor **left** | **coincide** for c6's share; nn. 3 ff. are Cap. VII's → forwarded to c7 |

**4 + 7 + 2 = 13.**

⚠ **A CORRECTION TO `bon-itin-c5`'s HAND-OFF, and it is the summary-vs-data failure again.** c5 forwarded, correctly, that p. 310's left block prints nn. 1–7 and the right block nn. 8–9 — and then concluded from it that **"three of c6's four notes print on the LEFT."** They are **two**: nn. 6 and 7. The block statement is right and the count drawn from it one sentence later is wrong. This is the third time in Vol V that a `## Notes` narrative sentence has contradicted the per-note data sitting beside it; **the per-note data wins and the summary is withdrawn, not reconciled.** Nothing downstream was affected, because c5's instruction to verify every column myself was followed.

★ Note that on p. 312 block and anchor structure **coincide** for c6's two notes, after five leaves of coming apart in this work. That is a fact about two notes, not about the leaf — p. 312's full register is c7's and its splits were not derived here.

**Runovers — TWO, both gutter runovers, neither page-crossing.**
- **p. 310 n. 7 — GUTTER RUNOVER**, as `bon-itin-c5` forwarded. The left block's n. 7 breaks at *…Secundum Anselm.; cfr. supra pag. 47, nota 7. — De* and continues **unnumbered** at the head of p. 310's right footer: *seqq. vide supra Quaest. de mysterio Trin. per totum…*. Rendered joined.
- **p. 311 n. 5 — GUTTER RUNOVER, found here and not forwarded by anyone.** The left block's n. 5 breaks mid-parenthesis at *…Respiciantque se mutuo versis etc. (Non* and continues **unnumbered** at the head of p. 311's right footer: *pauci codd. in propitiatorio). — Seq. locus est Ioan. 17, 3…*. Rendered joined. **The break falls inside a parenthesis and inside the word-group *Non pauci*, so the fragment read alone parses as a fresh note beginning "pauci codd."** — the same trap as an unnumbered page-crossing head.
- **★ BOTH PAGE-FOOT JOINTS WERE CHECKED FOR A PAGE-CROSSING RUNOVER AND BOTH ARE CLEAN.** p. 311's left footer block opens **numbered ¹** and p. 312's left footer block opens **numbered ¹**; nothing is forwarded across a leaf in this span. This check is recorded because the last two chunks each found one and neither was warned of it — **the answer "none" is only worth having if the look was actually taken.**
- **⚠ p. 312 n. 6 runs over into p. 312's right footer block, but n. 6 is Cap. VII's** — `bon-itin-c7` logs it, not this chunk.
- **⚠ p. 308 n. 7, p. 308 n. 9 and p. 310's own earlier notes are `bon-itin-c5`'s and are NOT re-logged here.**

**Hand-off received from `bon-itin-c5` — re-derived item by item.**
1. **p. 310 nn. 6–9 — OWNERSHIP verified for all four; POSITION and COLUMN verified for each.** All four anchor in the **right** column: n. 6 at § 1's *ut alter Cherub iuxta alterum statuatur*⁶, n. 7 at § 2's *melius est esse quam non esse*⁷, n. 8 at *et hypostasis*⁸, n. 9 at *bonitatis aeternae*⁹. **The forwarded block split of 7 L / 2 R is correct; the derived claim that three of the four print left is not** (see above).
2. **p. 310 n. 7's gutter runover — verified and logged here**, as forwarded.
3. **Cap. VI's opening position — verified** at ~25 % down p. 310's right column, under the in-place heading and subtitle, at *1. Post considerationem essentialium…*.
4. **The five marginalia forwarded for p. 310 — all five verified** in place and in body order.
5. **p. 310 gutter = 1397** accepted on c5's evidence. c5's warning about the body-only window was taken; the two fresh leaves were profiled over body + footer throughout.

**Hand-off forwarded to `bon-itin-c7`.**
- **★★ THE Cap. VII TITLE QUESTION IS SETTLED, AND THE CAPITULA TABLE LOSES.** The standing flag was that the volume index and the capitula table disagree on the position of *totaliter*. **The in-place heading on p. 312 reads:** *De excessu mentali et mystico, in quo requies datur intellectui, **affectu totaliter in Deum per excessum transeunte**.* — **the volume index's form.** The capitula table's *affectu in Deum per excessum totaliter transeunte* is the variant. The registry currently carries the table's form and **must be corrected to the heading's** when c7 is built; the table's reading is transmitted text and belongs in c7's `## Notes`, not in the title.
- **Cap. VII opens p. 312's LEFT column** at ~39 % down, heading and subtitle both in that column, § 1 beginning beneath them at *1. His igitur sex considerationibus excursis tanquam sex gradibus throni veri Salomonis…* and running on down the left column and into the right.
- **p. 312 nn. 3 ff. are c7's.** n. 3 (*Vide supra c. 1. n. 5, ubi haec consideratio tanquam principium contemplationis constituitur. — Superius pro supernae B D H K N aeternae.*) anchors at Cap. VII § 1's *ad sabbatum quietis*³; n. 4 at *Iesu Christo*⁴, n. 5 at *via et ostium*⁵ — both also in the **left** column. **n. 6 carries a gutter runover** (breaking at *…Exod. 12, 11: Et comedetis [agnum paschalem] festi-*) — **c7 logs it.** Verify every column yourself; the block/anchor relation on this leaf was derived only for nn. 1–2.
- **p. 312 gutter = 1388**, confirmed at the band midpoint (zero band 1356–1420, centre rule at 1388–1389).
- **Marginalia on p. 312 that are c7's:** "Transitus supra se ipsum." · "Per Christum." and what follows.
- **⚠ Do NOT re-log p. 310 n. 7 or p. 311 n. 5** — both are in the ledger under `bon-itin-c6`.

**Marginalia** (trimmed from the body, transcribed here in body order, per the frozen Vol V convention).
- **p. 310:** "Gradus 6." · "Duo inferuntur." · "Quid bonum et summa diffusio." · "Duplex productio." · "Ratio."
- **p. 311:** "Amor triplex." · "Conditiones sex." · "Monitio." · "Admiranda sex." · "Inferuntur ex bonitate." · "Duplex contemplatio." · "Quid significent duo Cherubim." · "Simul admiranda incarnatio." · "De primo Cherub." · "Respiciendum ad mira in incarnatione." · "De secundo Cherub." · "Item, ad alia mira in eadem."
- **p. 312:** "Effectus huius considerationis." · "Restat requies diei septimi."

**Register — additions frozen at c6.** The six conditions of § 2 and § 3 take one-to-one Latinate English throughout, because Bonaventure builds them into a chain in which each is derived from the one before and the chain is unreadable if the words drift: *communicabilitas* → "communicability" · *consubstantialitas* → "consubstantiality" · *configurabilitas* → "configurability" · *coaequalitas* → "coequality" · *coaeternitas* → "coeternity" · *cointimitas* → **"cointimacy"**. The four parallel *co-* compounds of § 6 follow the same rule and keep the hyphen Quaracchi's Latin does not have, because English cannot read them otherwise: *compraedicatio* → "co-predication" · *coadoratio* → "co-adoration" · *coexaltatio* → "co-exaltation" · *condominatio* → "co-dominion". — *bonum* → **"the good"** as the divine name (*ipsum bonum* "the good itself", *summum bonum* "the highest good", *omnimode bonum* "omnimodally good"), against *bonitas* → "goodness"; the chapter's whole argument is that the *name* is *bonum*, so it cannot be levelled into "goodness". — *diffusivum sui* → **"diffusive of itself"** and *diffusio* → "diffusion", kept nominal; "self-communicating" was rejected because *communicatio* stands in the same paragraph as a distinct word. — *dilectus et condilectus* → **"a beloved and a co-beloved"** (the Richardine pair; *condilectio* was rendered "co-love" at `vol1/bon-sent-I-d2-a1-q4`, and the adjective follows it). — *comprincipians* → "co-principiating". — *propitiatorium* → **"the propitiatory"**, as frozen at c5. — *excessus* → **"transport"** as frozen, which § 7's *per mentis excessum* takes. — *contuitio* → "contuition" (*contueri* → "to behold"), *speculatio* → "speculation", *circumincessio* → "circumincession", *omnimodus* → "omnimodal", *virtus* → "power" against *potentia* → "potency" — all as frozen, all exercised here.

**A printed reading that looks like an omission and is not.** § 2 opens *quoniam optimum quod simpliciter est quo nihil melius cogitari potest*, with no verb after *optimum*. **It is not a dropped word: n. 7 records the gap deliberately** — *Supra post* optimum *supple: est* — the editors are telling the reader to supply *est*. The Latin is transcribed exactly as printed; the English supplies the copula English grammar requires and the note carries the editors' own instruction. **Not emended and not flagged.**

**Raw-vs-plate corrections — three, all settled off the 450 dpi band and all corroborated independently.**
- **p. 311 n. 1: *tom. I. pag. 57* — the raw reads `37`.** The 3/5 class. Settled to **57** at the band (the glyph carries the flat top bar and lower bowl of Quaracchi's 5), and corroborated **from this corpus**: `vol1/bon-sent-I-d2-a1-q4` spans printed **56–58** and its p. 57 register carries the note citing Richard of St Victor, *de Trin.* V c. 23 **and c. 16**, with the very *gratuitus / debitus / ex utroque permixtus* division this note is glossing. A digit is evidence only once something independent agrees with it; this one now has an exact target.
- **p. 311 n. 5: *Exod. 25, 20* — the raw reads `26, 20`.** Settled to **25** at the band and by sense: Exodus 25:20 is the cherubim *respicientibus se mutuo versis vultibus in propitiatorium*, which is the verse the note quotes. Exodus 26 is the tabernacle curtains.
- **p. 312 n. 1: *Apoc. 5, 1* — the raw reads `3, 1`.** The 3/5 class again, on the same leaf-pair. Settled to **5** at the band and by sense: Apocalypse 5:1 is the book *scriptum intus et foris*, which is the note's whole point; Apocalypse 3:1 is the letter to Sardis.
- Also settled: **p. 312 n. 1's *Breviloq. p. II. c. 11*** — the raw flattens it to `c. II.`, and the arabic **11** is confirmed both by Quaracchi's house style in the neighbouring notes (`p. I. c. 2. seqq.`, `p. IV. c. 1. seqq.`) and **from this corpus**: `vol5/bon-brev-p2-c11` is the capitulum that carries *liber, unus scilicet scriptus* intus … *et alius scriptus* [foris] and *liber scriptus intus et foris*, which is exactly the referent. **p. II c. 12 was checked and rejected** — it has the *liber creaturae* language but not the *intus et foris* pair.
- **p. 311 § 3: *quam habet mittens respectu missi*** — the raw reads `mitteris`, which is not a Latin word. **mittens** read directly off the plate at 2× magnification.

**One mark on the plate that is NOT a footnote anchor.** The raw carries a superscript glyph after *Trinitatem* in § 2 (`necesse esse Trinitatem^ Patris et Filii`). **p. 311's footer holds exactly seven notes and this chunk places exactly seven anchors on that page**, each matched to its note's content; an eighth anchor would have no note. The mark at the band is a comma-sized speck at the baseline, not a raised numeral. Treated as printer's dirt and not rendered — recorded here because the count is what settles it, not the glyph.

**`[?]` flags: none.**

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