site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 19

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 419 -->

> 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 XIX.
#### *De tertia visione tractatio septima et ultima, quae agit de recta via et ratione, qua fructus Scripturae percipiantur, sive qua per scientiam et sanctitatem ad sapientiam perveniatur.*

### Summarium

*Introductio. De fructibus Scripturae, ad quos invitat Sapientia aeterna. Transitus bonus et malus, 1. — Sapientia et caritas sunt principales fructus, quibus contraria est vanitas, 2. — Periculum in transitu a scientia ad sapientiam; media via est sanctitas, 3. — Tentatio in scientia; curiositas, 4. — Pars I. De studio scientiae et de modo studendi. Quatuor requiruntur, 5. — Primo, ordo; quatuor genera scripturarum, 6. — Scientia quaerenda est in fonte, scilicet in sacra Scriptura, 7. 8. — Primum est, quod homo habeat Scripturam non sicut Iudaeus, 9. — De originalibus Sanctorum et de Summis magistrorum, 10. — Periculum in secundis, maius in tertiis, 11. — Maximum in quartis, scilicet in philosophia; exemplum de Hieronymo, 12. — Figuratur hoc in Scriptura de Gedeone, 13. — Exemplum in beato Francisco, 14. — Epilogus de ordine studendi, 15. — Secundo, assiduitas, 16. — Tertio, complacentia, 17. — Monitio, 18. — Quarto, commensuratio; epilogus partis I, 19. — Pars II. De sanctitate ut via ad sapientiam et de ipsa sapientia. Quatuor proprietates vitae sanctae; primo debet esse vita*

<!-- page 420 -->

*timorata, 20. — Secundo, impolluta, 21. — Tertio, religiosa, 22. — Quarto, aedificatoria, 23. — Sapientia, quae est fructus scientiae et sanctitatis, consistit in quatuor: primo in recognitione internorum defectuum, 24. — Secundo, in castigatione passionum, 25. — Tertio, in ordinatione cogitationum, 26. — Quarto, in desiderii sursumactione, 27.*

1. *Protulit terra herbam virentem*[^p420-1] etc. Dictum est de fructibus sacrae Scripturae; et ad hos fructus invitat nos Sapientia aeterna; in Ecclesiastico: *Ego quasi vitis fructificavi suavitatem odoris, et flores mei fructus honoris et gratiae. Transite ad me omnes, qui concupiscitis me, et a generationibus meis implemini.* Si volumus transire, oportet, nos esse filios Israel, qui *transierunt Aegyptum;* sed Aegyptii non transierunt, sed *submersi sunt*[^p420-2]. Illi autem transeunt, qui totum suum studium ponunt, qualiter a vanitatibus transeant in regionem veritatis. A veritate in vanitatem transivit Adam, unde in Psalmo: *Verumtamen in imagine pertransit homo, sed et frustra conturbatur. Thesaurizat et ignorat, cui congregabit ea. Mane sicut herba transeat, mane floreat et transeat, vespere decidat, induret et arescat.* Quando ergo amatur commutabile bonum, transitorium, vanum; tunc homo transit; et hunc transitum reprobat Sapientia. Hic transitus facit omne malum. Sic transivit lucifer, cui dictum est[^p420-3]: *Verumtamen ad infernum detraheris.* Primo proiectus est per culpam, secundo per iudicium. Sic etiam fecit Adam; postquam dimisit *lignum vitae,* abscondit se. Vidit enim se nudum ab omnibus habitibus bonis; propter quod abiectus est de paradiso.

2. *Sapientia* ergo et *caritas* sunt principales fructus; quibus principaliter est contraria *vanitas.* Unde in Cantico exprimitur sapientia amorosa. Non enim potest quis dicere verba Cantici sine sapientia et amore, nec nisi elongatus a vanitate. Et ideo Ecclesiastes praecedit hunc librum; ubi ostendit vanitatem, cum dicit[^p420-4]: *Vanitas vanitatum, et omnia vanitas.* Haec propositio vera est et probatur in toto libro. Oportet ergo transire ab omnibus ad veritatem, ut non sit delectatio nisi in Deo.

3. Quomodo autem transeundum est? Volunt omnes esse *sapientes* et *scientes.* Sed cito accidit, quod *mulier decipit virum*[^p420-5]. *Sapientia* autem est *supra* tanquam nobilis; sed *scientia infra,* at videtur homini pulcra, et ideo vult sibi coniungi, et inclinatur anima ad scibilia et sensibilia et vult ea cognoscere et cognita experiri et per consequens eis uniri. Et ita enervatur, ut Salomon, qui voluit omnia scire et disputavit *super lignis a cedro, quae est in Libano, usque ad hyssopum*[^p420-6]; et oblitus est principalis, et ideo est factus vanus. Non est ergo securus transitus a *scientia* ad *sapientiam;* oportet ergo medium ponere, scilicet *sanctitatem.* Transitus autem est *exercitium:* exercitatio a studio *scientiae* ad studium *sanctitatis,* et a studio *sanctitatis* ad studium *sapientiae;* de quibus in Psalmo[^p420-7]: *Bonitatem et disciplinam et scientiam doce me.* Incipit a summo, quia vellet *gustare, quam bonus et suavis est Dominus;* ad *sapientiam* autem perveniri non potest nisi per *disciplinam,* nec ad *disciplinam* nisi per *scientiam:* non est ergo praeferendum ultimum primo. Malus esset mercator, qui stannum praeeligeret auro. Qui enim praefert *scientiam sanctitati* nunquam prosperabitur.

4. Augustinus, *de Civitate Dei*[^p420-8], dicit, quod Angeli boni sive spiritus habent nomen *angeli,* scilicet *nuntii,* quia de humilitate gaudent; spiritus nequam vocantur *daemones,* scilicet *scientes,* quia ab illius fastu volunt nominari. Sed verendum est quod dicit Iob[^p420-9] de behemoth-leviathan: *Sternet sibi aurum quasi lutum.* Per *scientiam* enim est tentatio facilis ad ruinam. Unde: *Eritis sicut dii, scientes bonum et malum.* Unde quidam super viam naturae volunt perscrutari, sicut de contingentibus. Beatus Bernardus dicit de gradibus superbiae, quod primum vitium est *curiositas,* per quod lucifer cecidit; per hoc etiam Adam cecidit. Appetitus *scientiae* modificandus est, et praeferenda est ei *sapientia* et *sanctitas.*

<!-- page 421 -->

5. Qualiter ergo studendum est *scientiae* et *sanctitati* et *sapientiae*? Oportet scire, ut de fructibus sapientiae habeatur, et *per portas civitatis* possimus introire; Ecclesiastes[^p421-1]: *Labor stultorum perdet eos qui nesciunt in urbem pergere,* hoc est, qui nesciunt studere in quibus oportet. In Genesi dicitur, quod *tulit Dominus Deus hominem et posuit in paradiso, ut operaretur et custodiret illum.* — Oportet operari in sacra Scriptura et exercitare intellectum. Seneca: « Multos inveni exercitantes corpus, paucos ingenium ». Haec exercitatio est spiritus ad pietatem; unde in Proverbiis[^p421-2]: *Per agrum hominis pigri transivi et per vineam viri stulti. Et ecce, totum repleverant urticae, et operuerant superficiem eius spinae, et maceria lapidum destructa erat.* Hoc fit, quando homo habet bonam dispositionem et non exercet eam, sed crescunt ibi *urticae* malignitatis, *spinae* cupiditatis. *Maceria lapidum* virtutum destruitur propter dissipationem cogitationum; unde ibidem: *Praepara foris opus tuum, et diligenter exerce agrum tuum.*

6. *Modus studendi* debet habere quatuor conditiones: *ordinem, assiduitatem, complacentiam, commensurationem.* — *Ordo* diversimode traditur a diversis; sed oportet ordinate procedere, ne de primo faciant posterius. Sunt ergo quatuor genera scripturarum, circa quae oportet ordinate exerceri. *Primi* libri sunt sacrae Scripturae. In testamento veteri secundum Hieronymum[^p421-3] viginti duo libri, in novo testamento octo sunt. *Secundi* libri sunt *originalia Sanctorum; tertii, Sententiae magistrorum; quarti,* doctrinarum mundialium sive *philosophorum.*

7. Qui ergo vult discere quaerat scientiam in fonte, scilicet in sacra Scriptura, quia apud philosophos non est scientia ad dandam remissionem peccatorum; nec apud *Summas* magistrorum, quia illi ab *originalibus* traxerunt, *originalia* autem a sacra Scriptura. Unde dicit Augustinus[^p421-4], quod ipse decipi potest et alii; sed ibi est fides tanta, ubi non potest esse deceptio. Et hoc dicit Dionysius *de Divinis Nominibus,* quod « nihil assumendum est, nisi quod ex eloquiis sacris divinitus nobis est expressum ». — Studere debet Christi discipulus in sacra Scriptura, sicut pueri primo addiscunt *a, b, c, d* etc., et postea syllabicare et postea legere et postea, quid significet pars. Similiter in sacra Scriptura primo debet quis studere in textu et ipsum habere in promptu et intelligere, « quid dicitur per nomen[^p421-5] », non solum sicut Iudaeus, qui semper intendit ad litteralem sensum. Tota Scriptura est quasi una [?], et inferior chorda per se non facit harmo[?], sed cum aliis; similiter unus locus Scripturae dependet ab alio, immo unum locum respiciunt mille loca.

8. Notandum, quod quando Christus fecit miraculum de conversione aquae in vinum, non statim dixit: fiat vinum, nec fecit de nihilo; sed voluit, quod ministri implerent hydrias aqua, ut dicit Gregorius[^p421-6]. Ad *litteram,* quare sic fecit, ratio reddi non potest; sed secundum *spiritualem intelligentiam* reddi potest ratio: quia Spiritus sanctus non dat spiritualem intelligentiam, nisi homo impleat *hydriam,* scilicet capacitatem suam, *aqua,* scilicet notitia litteralis sensus, et post convertit Deus aquam sensus litteralis in vinum spiritualis intelligentiae. — Propter hoc Paulus fuit altus, quia ipse didicerat Legem ad pedes Gamalielis[^p421-7]. Unde qui Scripturam habet potens est in eloquiis et etiam in venusto sermone. Unde beatus Bernardus parum sciebat, sed quia in Scriptura multum studuit; ideo locutus est elegantissime.

9. Primum igitur est, quod homo habeat Scripturam non sicut Iudaeus, qui solum vult corticem. Unde quidam Iudaeus semel legebat illud capitulum Isaiae[^p421-8]: *Domine, quis credidit auditui nostro* etc.; et legebat ad litteram et non potuit habere concordantiam nec sensum, et ideo proiecit librum ad terram, imprecans, ut Deus confunderet Isaiam, quia, ut sibi videbatur, non poterat stare quod dicebat.

10. Ad hanc autem intelligentiam non potest homo pervenire per se, nisi per illos quibus Deus revelavit, scilicet per *originalia Sanctorum,* ut Augustini, Hieronymi et aliorum. Oportet ergo recurrere ad originalia Sanctorum; sed ista sunt difficilia; ideo necessariae sunt *Summae* magistrorum, in quibus elucidantur illae difficultates. Sed cavendum est de multitudine scriptorum. Sed quia ista scripta

<!-- page 422 -->

adducunt philosophorum verba, necesse est, quod homo sciat vel supponat ipsa. — Est ergo periculum descendere ad *originalia,* quia pulcher sermo est originalium; Scriptura autem non habet sermonem ita pulcrum. Unde Augustinus, si tu dimittas Scripturam et in libris suis studeas, pro bono non habet; sicut nec Paulus de illis qui in nomine Pauli baptizabantur[^p422-1]. Sacra Scriptura in magna reverentia habenda est.

11. Maius autem periculum est descendere ad *Summas magistrorum,* quia aliquando est in eis error; et credunt, se intelligere *originalia,* et non intelligunt, immo eis contradicunt. Unde sicut fatuus esset qui vellet semper immorari circa tractatus et nunquam ascendere ad textum; sic est de *Summis* magistrorum. In his autem homo debet cavere, ut semper adhaereat viae magis communi.

12. Descendere autem ad *philosophiam* est maximum periculum; unde Isaias[^p422-2]: *Pro eo, quod abiecit populus ille aquas Siloe, quae currunt cum silentio, et assumsit magis Rasin et filium Romeliae; propter hoc, ecce, Dominus adducet super eos aquas fluminis fortes et multas, regem Assyriorum* etc. Non amplius revertendum est in Aegyptum. — Notandum de Hieronymo, qui post studium Ciceronis non habebat saporem in propheticis libris; ideo flagellatus fuit ante tribunal[^p422-3]. Hoc autem propter nos factum est; unde magistri cavere debent, ne nimis commendent et appretientur dicta philosophorum, ne hac occasione populus revertatur in Aegyptum, vel exemplo eorum dimittat *aquas Siloe,* in quibus est summa perfectio, et vadant ad aquas philosophorum, in quibus est aeterna deceptio.

13. Signatum fuit hoc in Gedeone[^p422-4], ubi illi qui probati fuerunt ad aquas, qui scilicet lambuerunt sicut canes, pugnaverunt et vicerunt; et illi qui flexo poplite incurvati biberunt, reversi sunt; et vincentibus datae sunt tubae, lagenae et laternae, et per clangorem buccinae et complosionem lagenarum vicerunt. Isti sunt Ecclesiae praedicatores, qui clangunt in praedicatione *buccina. Lagenae* sunt corpora, *lampades* sunt miracula. Quando enim pro veritate mortui sunt, miraculis coruscaverunt et superaverunt hostes. Isti autem, qui bibunt *lingua* attrahendo sicut canes, qui parum aquae lingua hauriunt, sunt qui de philosophia parum sumunt; sed illi qui *flexo poplite* bibunt, sunt qui totaliter se ibi incurvant; et illi curvantur ad errores infinitos, et inde fovetur fermentum erroris; Osee[^p422-5]: *Quievit paululum civitas a commixtione fermenti, donec fermentaretur totum;* et fovent *ova aspidum, ut quod confotum fuerit erumpat in regulum.*

14. Nota de beato Francisco, qui praedicabat Soldano. Cui dixit Soldanus, quod disputaret cum sacerdotibus suis. Et ille dixit, quod secundum rationem de fide disputari non poterat, quia supra rationem est, nec per Scripturam, quia ipsam non reciperent illi; sed rogabat, ut fieret ignis, et ipse et illi intrarent. — Non igitur tantum miscendum est de aqua philosophiae in vinum sacrae Scripturae, quod de vino fiat aqua; hoc pessimum miraculum esset; et legimus[^p422-6], quod Christus de aqua fecit vinum, non e converso. — Ex hoc patet, quod credentibus fides non per rationem, sed per Scripturam et miracula probari potest. In Ecclesia etiam primitiva libros philosophiae comburebant[^p422-7]. Non enim panes mutari debent in lapides.

15. Est ergo ordo, ut prius studeat homo in sacra Scriptura quantum ad litteram et spiritum, post in *originalibus,* et illa subiiciat sacrae Scripturae; similiter in scriptis magistrorum et in scriptis philosophorum, sed transeundo et furando, quasi ibi non sit permanendum. Quid lucrata fuit Rachel, quod *furata* fuit *idola patris sui*[^p422-8]? Tantum fuit lucrata, quod mentita fuit et simulavit infirmitatem et *abscondit ea subter stramenta cameli et sedit desuper;* sic, quando quaterni philosophorum absconduntur. Aquae nostrae non debent descendere ad mare mortuum, sed in suam primam originem.

16. Secundo oportet habere *assiduitatem.* Impedimentum enim est maximum lectio vagabunda, quasi plantans modo hic, modo ibi; modo legere

<!-- page 423 -->

unum, modo alium. Vagatio exterior signum est vagationis animae; et ideo talis non potest proficere, quia non figitur in memoria; sicut ponit exemplum Gregorius[^p423-1], quod quando homo videt semel faciem hominis, non ita perfecte postea cognoscit, sed quando frequenter videt, postea cognoscet. Sic de sacra Scriptura: quia primo faciem obscuram habet, postea, quando frequenter videtur, efficitur familiaris.

17. Tertio oportet habere *complacentiam.* Sicut enim Deus proportionavit gustum et cibum, quia cibo dedit saporem, gustui autem discretionem; et ex his duobus cibus incorporatur: sic primo oportet *sumere* Scripturam, postea *masticare,* demum *incorporare.* Ad quid homo bibet aquam turbidam? Ieremias[^p423-2]: *Quid tibi vis in via Aegypti, ut bibas aquam turbidam?* Sed bibe aquam salutarem, scilicet *sapientiae.*

18. Nota, quod animal, quod non ruminat, immundum est[^p423-3]. Ruminatio enim fit eo, quod animal habet duos ventres; attrahit cibum ad os et totum ruminat et proiicit in alterum ventrem ulteriorem. — In Psalmo[^p423-4]: *Quam dulcia faucibus meis eloquia tua, super mel ori meo!* Non diligas meretricem et dimittas sponsam tuam; in Sapientia: *Hanc amavi et exquisivi a iuventute mea.* Non accipias glandes et *siliquas porcorum,* ut suspendaris cum Absalom *per capillos,* scilicet affectus tuos. Doctrinae saeculares sunt sicut quercus altae, proceres, inflexibiles. Noli comedere pepones Aegypti et porros et allia, sed *manna de caelo*[^p423-5]; et non nauseas *super cibo isto,* non sis carnalis, sicut filii Israel; et hi non inveniebant nisi unum saporem, sed alii homines spirituales inveniebant *omnis saporis suavitatem.*

19. Quartum est *commensuratio,* ut non velit sapere super vires, *sed sapere ad sobrietatem*[^p423-6]. Unde ait Sapiens: *Mel invenisti, comede quod tibi sufficit, ne forte satiatus evomas illud.* Non plus te extendas, quam ingenium tuum potest ascendere, nec infra maneas. Unde in designationem huius, ut dicit Dionysius, Seraphim *mediis* volabant alis, ut nec *sistat* homo citra id quod potest, nec *ascendat* ultra id quod potest; sicut illi qui cantant ultra vires, nunquam bonam faciunt harmoniam. — Et dicit Augustinus[^p423-7], quod illi qui non ordinant studium, sunt sicut pulli equorum, qui modo currunt huc, modo illuc; sed iumentum plano passu tantum vadit, eo quod aeque proficit; sic unus durus, dummodo ordinare sciat studium suum, sicut ingeniosus inordinate studens.

20. Qui autem vult proficere in hoc studio, oportet, quod habeat sanctitatem et possit studere ad vitam *timoratam, impollutam, religiosam, aedificatoriam.* — Haec est vita Sanctorum *timorata,* ut in his quae agit, semper timeat, sive vadens ad Missam, sive ad mensam, sive stans, sive ambulans, quia in omnibus potest esse peccatum; Iob[^p423-8]: *Verebar omnia opera mea, sciens, quod non parceres delinquenti.* Optimum signum est timor, et pessimum signum est audacia, quia talis nunquam corrigitur.

21. Secundo, vita *impolluta,* quod totum faciat propter *amorem Dei,* non propter amorem alicuius rei, quia omnis amor suspectus est nisi Dei. Unde dicit Augustinus[^p423-9], et beatus Bernardus in quadam epistola ad quendam monachum, quod dilectio Apostolorum ad carnem Christi impediebat adventum Spiritus sancti. Quid de alio amore creaturarum? Psalmus[^p423-10]: *Renuit consolari anima mea* etc. *Custodi me, Domine, ut pupillam oculi.* Pupilla non bene custoditur munda, quando est vapor, vel pulvis, vel humor in ea.

22. Tertio, quod sit vita *religiosa,* clausa sicut *maceria vineae;* sic oportet, quod homo faciat sibi restrictionem gustus, linguae et sensuum ceterorum: quia, *si quis putat, se religiosum esse, non refrenans linguam suam, sed seducens cor suum; huius vana est religio*[^p423-11]. *Sepi aures tuas spinis.* Vita nostra non debet esse data loquelis, sed lacrymis.

<!-- page 424 -->

23. Quarto, quod sit vita *aedificatoria* proximi et remoti, ut sit paratus omnes aedificare et doleat, si quis ex ipso scandalizatur; et debet cavere damna alterius; quia, si ego solus bene comederem, et alii ieiunarent, male factum esset. Et iste est fructus aliorum.

24. Item sequitur ex his praedictis, scilicet scientia et sanctitate, fructus sapientiae vel studium, quod consistit in quatuor, quae sunt necessaria, scilicet *recognitio internorum propriorum defectuum.* Unde in fronte Apollinis scriptum erat[^p424-1]: « Recognosce te ipsum »; sine hoc impossibile est venire ad sapientiam. Unde quanto sapiens plus proficit, tanto plus se despicit. Unde malus mercator est qui se ipsum decipit; quod facit qui se appretiatur plus quam valet; sed debet alios appretiari et se despicere; et hoc est principalissimum studium sapientiae, ut sibi ipsi persuadeat homo suos defectus et fiat humilis in oculis suis.

25. Secundum studium sapientiae est *castigatio passionum,* quae sunt septem affectiones animae, quatuor principales et tres annexae: *timor, dolor, spes, gaudium*[^p424-2]; *desiderium, verecundia, odium.* Etiam in omnibus his contingit excedere. Puer autem, quando nimis clamat, compescitur; sic homo censura quadam iudiciali debet domare et restringere huiusmodi passiones, ut, quando venit dolor, dicatur sibi: sta in pace, et sic de aliis; et praescinde istas puerilitates et pueriles affectiones. Pueri enim insecutores sunt passionum; *maledictus puer centum annorum*[^p424-3].

26. Tertium studium sapientiae est *ordinatio cogitationum;* unde: *Stultus per fenestram prospicit in domum proximi*[^p424-4]. Et hic est magna difficultas ordinare phantasmata nostra, ut, quando sumus in Ecclesia, nil cogitemus nisi de officio, et sic de aliis; et necessario oportet ordinare has cogitationes ad hoc, quod Spiritus sanctus intret per sapientiam, quia *Spiritus sanctus disciplinae effugiet fictum et auferet se a cogitationibus, quae sunt sine intellectu*[^p424-5]. Et ideo oportet habere certas materias, circa quas nos exerceamus.

27. Quartum studium sapientiae est *desiderii sursumactio;* hoc facit alia studia valere, ut *posteriora obliti extendamus nos ad ea quae sunt priora*[^p424-6]. *Sapientis oculi in capite eius. Cor sapientis in dextera eius.* Hoc est sapientis studium, ut non declinet studium nostrum nisi ad Deum, qui est *totus desiderabilis.* — Haec quatuor sunt difficilia, nisi habeantur prima studia, et cum his sunt facilia. Unde facile est tunc habere dominium supra passiones, ut dicitur de quodam philosopho[^p424-7], qui dixit servo suo: « Quantum te affligerem, si non essem iratus ».

---

english:
### COLLATION XIX.
#### *On the third vision: the seventh and last treatment, which treats of the right way and method by which the fruits of Scripture are received, or by which one comes through knowledge and holiness to wisdom.*

### Summarium

*Introduction. On the fruits of Scripture, to which the eternal Wisdom invites us. The good passage and the bad, 1. — Wisdom and charity are the principal fruits, to which vanity is contrary, 2. — The danger in the passage from knowledge to wisdom; the middle way is holiness, 3. — The temptation in knowledge; curiosity, 4. — Part I. On the study of knowledge and on the manner of studying. Four things are required, 5. — First, order; the four kinds of writings, 6. — Knowledge is to be sought at the fountain, that is, in sacred Scripture, 7. 8. — The first thing is that a man should have Scripture not as the Jew has it, 9. — On the original works of the Saints and on the Summas of the masters, 10. — The danger in the second kind, greater in the third, 11. — Greatest in the fourth, that is, in philosophy; the example of Jerome, 12. — This is figured in Scripture in Gideon, 13. — The example in blessed Francis, 14. — Epilogue on the order of studying, 15. — Second, assiduity, 16. — Third, complacency, 17. — A warning, 18. — Fourth, commensuration; epilogue of Part I, 19. — Part II. On holiness as the way to wisdom, and on wisdom itself. The four properties of the holy life; first, the life ought to be*

<!-- page 420 -->

*fearing, 20. — Second, unpolluted, 21. — Third, religious, 22. — Fourth, upbuilding, 23. — Wisdom, which is the fruit of knowledge and of holiness, consists in four things: first, in the recognition of one's inward defects, 24. — Second, in the chastening of the passions, 25. — Third, in the ordering of one's thoughts, 26. — Fourth, in the lifting up of desire, 27.*

1. *The earth brought forth the green herb*[^p420-1] and so on. It has been said of the fruits of sacred Scripture; and to these fruits the eternal Wisdom invites us; in Ecclesiasticus: *I as the vine have brought forth a sweet odour, and my flowers are the fruit of honour and riches. Come over to me, all ye that desire me, and be filled with my fruits.* If we wish to pass over, it is necessary that we be sons of Israel, who *passed over Egypt;* but the Egyptians did not pass over, but *were drowned*[^p420-2]. Those pass over who set their whole study upon this, how they may pass over from vanities into the region of truth. From truth into vanity Adam passed over, whence in the Psalm: *Surely man passeth as an image, yea, and he is disquieted in vain. He storeth up, and he knoweth not for whom he shall gather these things. In the morning let him pass away as grass, in the morning let him flourish and pass away, in the evening let him fall, grow dry and wither.* When, therefore, a changeable good, transitory and vain, is loved, then a man passes away; and this passing Wisdom reproves. This passing does every evil. Thus Lucifer passed over, to whom it was said[^p420-3]: *But yet thou shalt be brought down to hell.* First he was cast out through fault, second through judgment. So too did Adam; after he let go the *tree of life,* he hid himself. For he saw himself naked of all good habits; on account of which he was cast out of paradise.

2. *Wisdom,* then, and *charity* are the principal fruits; to which *vanity* is principally contrary. Whence in the Canticle a loving wisdom is expressed. For no one can utter the words of the Canticle without wisdom and love, nor unless he be far removed from vanity. And therefore Ecclesiastes goes before this book; where he shows vanity, when he says[^p420-4]: *Vanity of vanities, and all is vanity.* This proposition is true and is proved throughout the whole book. It is necessary, therefore, to pass over from all things to truth, so that there may be no delight save in God.

3. But how is one to pass over? All wish to be *wise* and *knowing.* But it quickly happens that *the woman deceives the man*[^p420-5]. Now *wisdom* is *above,* as being noble; but *knowledge below,* and yet it seems beautiful to a man, and therefore he wishes to be joined to it, and the soul is bent toward the knowable and the sensible, and wishes to know these things and to experience what it knows and consequently to be united to them. And so it is unnerved, like Solomon, who wished to know all things and disputed *of trees from the cedar that is in Libanus unto the hyssop*[^p420-6]; and he forgot the chief thing, and therefore was made vain. The passage from *knowledge* to *wisdom* is therefore not safe; a middle term must be set, namely *holiness.* Now the passage is *exercise:* the exercise from the study of *knowledge* to the study of *holiness,* and from the study of *holiness* to the study of *wisdom;* of which in the Psalm[^p420-7]: *Teach me goodness and discipline and knowledge.* He begins from the highest, because he would *taste how good and sweet the Lord is;* but to *wisdom* one cannot come except through *discipline,* nor to *discipline* except through *knowledge:* the last, then, is not to be preferred to the first. He would be a bad merchant who chose tin before gold. For whoever prefers *knowledge to holiness* will never prosper.

4. Augustine, in the *City of God*[^p420-8], says that the good Angels or spirits have the name *angels,* that is, *messengers,* because they rejoice in humility; the wicked spirits are called *demons,* that is, *knowers,* because they wish to be named from that pride. But what Job says of behemoth-leviathan is to be feared[^p420-9]: *He shall esteem gold as mire.* For through *knowledge* the temptation to ruin is easy. Whence: *You shall be as gods, knowing good and evil.* Whence certain men wish to search out things beyond the way of nature, as about contingent things. Blessed Bernard says of the degrees of pride that the first vice is *curiosity,* through which Lucifer fell; through this Adam also fell. The appetite for *knowledge* must be tempered, and *wisdom* and *holiness* are to be preferred to it.

<!-- page 421 -->

5. How, then, is one to study *knowledge* and *holiness* and *wisdom*? One must know, so that the fruits of wisdom may be had, and that we may be able to enter in *through the gates of the city;* Ecclesiastes[^p421-1]: *The labour of fools shall afflict them that know not how to go to the city,* that is, who know not how to study in the things in which they ought. In Genesis it is said that *the Lord God took man and put him in paradise, that he might dress it and keep it.* — One must work in sacred Scripture and exercise the understanding. Seneca: « I have found many exercising the body, few the mind ». This exercise is of the spirit unto piety; whence in Proverbs[^p421-2]: *I passed by the field of the slothful man, and by the vineyard of the foolish man. And behold, nettles had filled it all up, and thorns had covered the face thereof, and the wall of stones was broken down.* This comes about when a man has a good disposition and does not exercise it, but there grow up the *nettles* of malice, the *thorns* of cupidity. The *wall of stones* of the virtues is broken down through the scattering of thoughts; whence in the same place: *Prepare thy work without, and diligently till thy ground.*

6. The *manner of studying* ought to have four conditions: *order, assiduity, complacency, commensuration.* — *Order* is handed down in various ways by various men; but one must proceed in order, lest they make of the first the last. There are, then, four kinds of writings, about which one must be exercised in order. The *first* books are those of sacred Scripture. In the Old Testament, according to Jerome[^p421-3], there are twenty-two books, in the New Testament there are eight. The *second* books are the *original works of the Saints;* the *third,* the *Sentences of the masters;* the *fourth,* those of worldly teachings, or of the *philosophers.*

7. Whoever, then, wishes to learn, let him seek knowledge at the fountain, that is, in sacred Scripture, because among the philosophers there is no knowledge for the giving of the remission of sins; nor among the *Summas* of the masters, because they drew from the *original works,* and the *original works* from sacred Scripture. Whence Augustine says[^p421-4] that he himself can be deceived, and others too; but there is such faith there, where there can be no deception. And this Dionysius says *On the Divine Names,* that « nothing is to be taken up except what has been divinely expressed to us out of the sacred utterances ». — Christ's disciple ought to study in sacred Scripture as children first learn *a, b, c, d* and so on, and afterwards to form syllables, and afterwards to read, and afterwards what a part signifies. Likewise in sacred Scripture one ought first to study in the text and to have it ready to hand and to understand « what is said by the name[^p421-5] », not only as the Jew does, who always attends to the literal sense. The whole of Scripture is as it were one [?], and the lower string by itself does not make harmo[?], but together with the others; likewise one passage of Scripture depends upon another, nay, a thousand passages regard one passage.

8. It is to be noted that when Christ worked the miracle of the changing of water into wine, he did not at once say: let there be wine, nor did he make it from nothing; but he willed that the servants should fill the water-pots with water, as Gregory says[^p421-6]. As to the *letter,* why he did so, no reason can be given; but according to the *spiritual understanding* a reason can be given: because the Holy Spirit does not give spiritual understanding unless a man fill the *water-pot,* that is, his own capacity, with *water,* that is, with the knowledge of the literal sense, and afterwards God changes the water of the literal sense into the wine of spiritual understanding. — On account of this Paul was lofty, because he himself had learned the Law at the feet of Gamaliel[^p421-7]. Whence he who has Scripture is mighty in utterance and also in graceful speech. Whence blessed Bernard knew little, but because he studied much in Scripture, therefore he spoke most elegantly.

9. The first thing, then, is that a man should have Scripture not as the Jew has it, who wants only the rind. Whence a certain Jew was once reading that chapter of Isaiah[^p421-8]: *Lord, who hath believed our report?* and so on; and he was reading it according to the letter and could get neither concordance nor sense, and therefore he threw the book to the ground, praying that God would confound Isaiah, because, as it seemed to him, what he said could not stand.

10. Now to this understanding a man cannot come by himself, save through those to whom God revealed it, that is, through the *original works of the Saints,* such as Augustine's, Jerome's and others'. It is needful, therefore, to have recourse to the original works of the Saints; but these are difficult; therefore the *Summas* of the masters are necessary, in which those difficulties are made clear. But one must beware of the multitude of writings. But because these writings

<!-- page 422 -->

bring forward the words of the philosophers, it is necessary that a man should know or presuppose them. — There is therefore a danger in descending to the *original works,* because the speech of the original works is beautiful; but Scripture has not so beautiful a speech. Whence Augustine — if you let go Scripture and study in his books, he does not take it for good; just as neither did Paul in the case of those who were baptized in Paul's name[^p422-1]. Sacred Scripture is to be held in great reverence.

11. But there is a greater danger in descending to the *Summas of the masters,* because sometimes there is error in them; and they believe that they understand the *original works,* and they do not understand them, nay, they contradict them. Whence, as a man would be a fool who wished always to linger over the treatises and never to ascend to the text, so it is with the *Summas* of the masters. In these a man ought to beware, so that he may always cleave to the more common way.

12. But to descend to *philosophy* is the greatest danger; whence Isaiah[^p422-2]: *Forasmuch as this people hath cast away the waters of Siloe, that go with silence, and hath rather taken Rasin and the son of Romelia; therefore, behold, the Lord will bring upon them the waters of the river, strong and many, the king of the Assyrians* and so on. There is no returning any more into Egypt. — It is to be noted of Jerome, who after the study of Cicero had no relish for the prophetic books; therefore he was scourged before the tribunal[^p422-3]. And this was done for our sake; whence masters ought to beware lest they commend and prize the sayings of the philosophers too much, lest on this occasion the people return into Egypt, or by their example let go the *waters of Siloe,* in which is the highest perfection, and go to the waters of the philosophers, in which is eternal deception.

13. This was signified in Gideon[^p422-4], where those who were proved at the waters, that is, who lapped like dogs, fought and conquered; and those who drank bowed down upon bended knee turned back; and to the conquerors were given trumpets and pitchers and lanterns, and by the blare of the trumpet and the smashing of the pitchers they conquered. These are the preachers of the Church, who sound the *trumpet* in preaching. The *pitchers* are bodies, the *lamps* are miracles. For when they died for the truth, they flashed with miracles and overcame their enemies. But those who drink by drawing with the *tongue* like dogs, who draw up little water with the tongue, are they who take little from philosophy; but those who drink *upon bended knee* are they who bow themselves down wholly there; and they are bent to infinite errors, and thence the leaven of error is fostered; Hosea[^p422-5]: *The city rested a little from the mingling of the leaven, till the whole was leavened;* and they cherish *the eggs of asps, so that what is hatched shall break out into a basilisk.*

14. Note concerning blessed Francis, who was preaching to the Sultan. To whom the Sultan said that he should dispute with his priests. And he said that concerning faith one could not dispute by reason, because it is above reason, nor by Scripture, because they would not accept it; but he asked that a fire be made, and that he and they should enter it. — So much water of philosophy, then, is not to be mingled into the wine of sacred Scripture that of wine there be made water; this would be the worst of miracles; and we read[^p422-6] that Christ made wine of water, not the other way round. — From this it is clear that for believers faith can be proved not by reason, but by Scripture and by miracles. In the primitive Church, too, they burned the books of philosophy[^p422-7]. For loaves ought not to be changed into stones.

15. The order, then, is that a man should first study in sacred Scripture as to the letter and the spirit, afterwards in the *original works,* and should subject them to sacred Scripture; likewise in the writings of the masters and in the writings of the philosophers, but passing through and stealing, as though one were not to remain there. What did Rachel gain, that she *stole the idols of her father*[^p422-8]? So much did she gain, that she lied and feigned infirmity and *hid them under the camel's litter and sat upon them;* so it is when the quires of the philosophers are hidden away. Our waters ought not to descend to the dead sea, but into their own first origin.

16. Second, one must have *assiduity.* For the greatest hindrance is wandering reading, as of one planting now here, now there; now reading

<!-- page 423 -->

one thing, now another. Outward wandering is a sign of the wandering of the soul; and therefore such a man cannot make progress, because nothing is fixed in the memory; as Gregory gives the example[^p423-1], that when a man sees a man's face once, he does not afterwards know it so perfectly, but when he sees it often, he will afterwards know it. So of sacred Scripture: because at first it has an obscure face, but afterwards, when it is often looked upon, it becomes familiar.

17. Third, one must have *complacency.* For as God made taste and food proportionate to each other, because to food he gave savour, and to taste discernment; and out of these two the food is incorporated: so first one must *take* Scripture, afterwards *chew* it, and at last *incorporate* it. To what end shall a man drink muddy water? Jeremiah[^p423-2]: *What hast thou to do in the way of Egypt, to drink muddy water?* But drink the water of salvation, that is, of *wisdom.*

18. Note that an animal that does not chew the cud is unclean[^p423-3]. For rumination comes about by this, that the animal has two stomachs; it draws the food to its mouth and chews it all and casts it into the other, further stomach. — In the Psalm[^p423-4]: *How sweet are thy words to my palate, more than honey to my mouth!* Do not love a harlot and dismiss your bride; in Wisdom: *Her have I loved and sought out from my youth.* Do not take acorns and *the husks of swine,* lest you be hanged with Absalom *by the hair,* that is, by your affections. The secular teachings are like oaks, tall, lofty, unbending. Do not eat the melons of Egypt and the leeks and the garlic, but the *manna from heaven*[^p423-5]; and be not nauseated *at this food,* be not carnal, like the sons of Israel; and these found only one savour, but other, spiritual men found *the sweetness of every savour.*

19. The fourth is *commensuration,* that one should not wish to be wise beyond one's powers, *but to be wise unto sobriety*[^p423-6]. Whence the Wise Man says: *Thou hast found honey, eat what is sufficient for thee, lest being glutted thou vomit it up.* Do not stretch yourself further than your mind can ascend, nor stay below it. Whence, in token of this, as Dionysius says, the Seraphim flew with their *middle* wings, so that a man may neither *stop* short of what he can do, nor *ascend* beyond what he can do; like those who sing beyond their powers, who never make good harmony. — And Augustine says[^p423-7] that those who do not order their study are like colts, which now run this way, now that; but the beast of burden goes only at an even pace, and thereby makes equal progress; so a slow man, provided he knows how to order his study, keeps pace with a clever man studying without order.

20. But whoever wishes to make progress in this study must have holiness and be able to study unto a life *fearing, unpolluted, religious, upbuilding.* — This is the *fearing* life of the Saints, that in the things he does he should always fear, whether going to Mass, or to table, whether standing or walking, because in all things there can be sin; Job[^p423-8]: *I feared all my works, knowing that thou didst not spare the offender.* Fear is the best sign, and boldness is the worst sign, because such a man is never corrected.

21. Second, the *unpolluted* life, that he do everything for the *love of God,* not for the love of any thing, because every love is suspect save the love of God. Whence Augustine says[^p423-9], and blessed Bernard in a certain letter to a certain monk, that the Apostles' love toward the flesh of Christ hindered the coming of the Holy Spirit. What then of any other love of creatures? The Psalm[^p423-10]: *My soul refused to be comforted* and so on. *Keep me, O Lord, as the apple of the eye.* The apple of the eye is not well kept clean when there is vapour, or dust, or moisture in it.

22. Third, that the life be *religious,* enclosed like the *wall of a vineyard;* so it is needful that a man make for himself a restraint of taste, of the tongue, and of the other senses: because, *if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain*[^p423-11]. *Hedge in thy ears with thorns.* Our life ought not to be given to speeches, but to tears.

<!-- page 424 -->

23. Fourth, that the life be *upbuilding* to the neighbour near and far, so that he be ready to build up all and grieve if anyone is scandalized by him; and he ought to beware of another's harm; because, if I alone ate well, and others fasted, it would be badly done. And this is the fruit of others.

24. Likewise there follows from these foregoing things, that is, from knowledge and holiness, the fruit of wisdom, or study, which consists in four things that are necessary, namely the *recognition of one's own inward defects.* Whence on the front of Apollo's temple it was written[^p424-1]: « Know thyself »; without this it is impossible to come to wisdom. Whence the more a wise man makes progress, the more he despises himself. Whence he is a bad merchant who deceives himself; which he does who prizes himself more than he is worth; but he ought to prize others and to despise himself; and this is the chief study of wisdom, that a man should persuade himself of his own defects and become humble in his own eyes.

25. The second study of wisdom is the *chastening of the passions,* which are the seven affections of the soul, four principal and three annexed: *fear, sorrow, hope, joy*[^p424-2]; *desire, shame, hatred.* In all of these too it happens that one goes to excess. Now a boy, when he cries too much, is checked; so a man ought by a certain judicial censure to tame and restrain passions of this kind, so that, when sorrow comes, it may be said to it: stand in peace, and so with the rest; and cut away those childish things and childish affections. For children are the pursuers of the passions; *cursed is the child of a hundred years*[^p424-3].

26. The third study of wisdom is the *ordering of one's thoughts;* whence: *The fool looketh through the window into his neighbour's house*[^p424-4]. And here is the great difficulty of ordering our phantasms, so that, when we are in church, we may think of nothing but the office, and so with the rest; and it is necessary to order these thoughts to this end, that the Holy Spirit may enter through wisdom, because *the Holy Spirit of discipline will flee from the deceitful and will withdraw himself from thoughts that are without understanding*[^p424-5]. And therefore one must have fixed matters about which we may exercise ourselves.

27. The fourth study of wisdom is the *lifting up of desire;* this makes the other studies avail, so that, *forgetting the things that are behind, we may stretch ourselves forth to those that are before*[^p424-6]. *The eyes of a wise man are in his head. The heart of a wise man is at his right hand.* This is the wise man's study, that our study should incline to nothing but God, who is *wholly desirable.* — These four things are difficult unless the first studies be had, and with these they are easy. Whence it is then easy to have dominion over the passions, as is said of a certain philosopher[^p424-7], who said to his servant: « How I would beat you, if I were not angry ».

---

la: Gen. 1, 12. — Seq. locus est Eccli. 24, 23. (Vulgata *honestatis* pro *gratiae*) et 26. — De fructibus cfr. collat. praeced.

en: Gen. 1:12. — The following passage is Ecclus. 24:23 (the Vulgate has *honestatis* for *gratiae*) and 26. — On the fruits, cf. the preceding collation.

la: Cfr. Exod. 14, 1. seqq. — Subinde allegatur Ps. 38, 7. et 89, 6. (Mane sicut herba etc.).

en: Cf. Exod. 14:1 ff. — Presently Ps. 38:7 and 89:6 are alleged (In the morning as grass, and so on).

la: Isai. 14, 15. — Inferius respicitur Gen. 3, 6. seqq.

en: Isaiah 14:15. — Lower down Gen. 3:6 ff. is referred to.

la: Cap. 1, 2. Cfr. supra pag. 363, nota 8.

en: Chapter 1:2. Cf. above p. 363, note 8.

la: Respicitur Gen. 3, 6. et 12.

en: Gen. 3:6 and 12 are referred to.

la: Libr. III. Reg. 4, 33. Cfr. supra pag. 340, nota 2.

en: Book III of Kings 4:33. Cf. above p. 340, note 2.

la: Psalm. 118, 66. Explicationem vide supra collat. 2. n. 3. seqq. — Subinde respicitur Ps. 33, 9: Gustate et videte, quoniam suavis est Dominus.

en: Psalm 118:66. For the explanation see above, collation 2, nn. 3 ff. — Presently Ps. 33:9 is referred to: Taste and see, for the Lord is sweet.

la: Libr. XV. c. 23. n. 1: Scriptum est enim [Ps. 103, 5.]: Qui facit angelos suos spiritus, id est, eos qui natura spiritus sunt, facit esse angelos suos, iniungendo eis officium nuntiandi. Qui enim Graece dicitur ἄγγελος, quod nomen Latina declinatione angelus perhibetur, Latina lingua nuntius interpretatur. — Libr. IX. c. 20: Δαίμονες enim dicuntur, quoniam vocabulum Graecum est, ob scientiam nominati. Apostolus autem Spiritu sancto locutus ait [I. Cor. 8, 1.]: Scientia inflat, caritas vero aedificat... Est ergo in daemonibus scientia sine caritate, et ideo tam inflati, id est tam superbi sunt etc.

en: Book XV c. 23 n. 1: For it is written [Ps. 103:5]: Who maketh his angels spirits — that is, those who are by nature spirits he makes to be his angels, by laying upon them the office of announcing. For he who in Greek is called ἄγγελος, which name is rendered *angelus* by the Latin declension, is in the Latin tongue interpreted *messenger.* — Book IX c. 20: They are called Δαίμονες, since the word is Greek, being named from knowledge. But the Apostle, speaking by the Holy Spirit, says [I Cor. 8:1]: Knowledge puffeth up, but charity edifieth… There is therefore in the demons knowledge without charity, and for that reason they are so puffed up, that is, so proud, and so on.

la: Cap. 41, 21. — Seq. locus est Gen. 3, 5. Sententia Bernardi habetur in Tract. de gradibus humilitatis et superbiae, c. 10. n. 28: Primus itaque superbiae gradus est curiositas. Ibid. n. 31. seqq. agit de lucifero et n. 38. ait: Quod [lucifer] per curiositatem a veritate ceciderit, quia prius spectavit curiose quod affectavit illicite, speravit praesumtuose. Cfr. II. Sent. d. 5. a. 1. q. 1. arg. 6. ad oppos. Ibid. d. 22. a. 1. q. 2. agitur de peccato Adami et dicitur: Fuit etiam [in eo] quaedam avaritia, dum curiose scire voluit, quid sibi eveniret, dum cibum vetitum degustaret.

en: Chapter 41:21. — The following passage is Gen. 3:5. Bernard's opinion is found in the Treatise on the degrees of humility and pride, c. 10 n. 28: The first degree of pride, then, is curiosity. In the same place, nn. 31 ff., he treats of Lucifer, and at n. 38 says: That he [Lucifer] fell away from truth through curiosity, because he first looked curiously upon what he unlawfully desired and presumptuously hoped for. Cf. II Sent. d. 5 a. 1 q. 1 arg. 6 to the contrary. In the same work d. 22 a. 1 q. 2 the sin of Adam is treated, and it is said: There was also [in him] a certain avarice, in that he curiously wished to know what would befall him, when he should taste the forbidden food.

la: Cap. 10, 15. — Seq. locus est Gen. 2, 15. Sententia Senecae habetur in Epist. 80. (alias 81.): Cogito mecum, quam multi corpora exerceant, ingenia quam pauci.

en: Chapter 10:15. — The following passage is Gen. 2:15. Seneca's saying is found in Epist. 80 (alias 81): I consider with myself how many exercise their bodies, how few their minds.

la: Cap. 24, 30. et 31. — Seq. locus est ibid. v. 27.

en: Chapter 24:30 and 31. — The following passage is the same chapter, v. 27.

la: Prolog. in libros Regum: Quomodo igitur viginti duo elementa [i. e. litterae alphabeti] sunt, per quae scribimus Hebraice omne, quod loquimur... ita viginti duo volumina supputantur, quibus quasi litteris et exordiis in Dei doctrina tenera adhuc et lactens viri iusti eruditur infantia. Cfr. supra pag. 202, nota 10.

en: Prologue to the books of Kings: As, therefore, there are twenty-two elements [that is, letters of the alphabet], by which we write in Hebrew everything that we speak… so twenty-two volumes are reckoned, by which, as by letters and first beginnings, the still tender and suckling infancy of the just man is instructed in the doctrine of God. Cf. above p. 202, note 10.

la: Epist. 82. (alias 19.) c. 1. n. 3. (et c. 3. n. 24.) dicit, quod solis canonicis Scripturarum libris convenit, « ut nullum eorum auctorem scribendo aliquid errasse firmissime credam ». Cfr. can. *Ego solis eis* (5.) et seqq. d. 9. — Verba Dionys. inveniuntur de Div. Nom. c. 1. § 2.

en: Epist. 82 (alias 19) c. 1 n. 3 (and c. 3 n. 24) says that it belongs to the canonical books of the Scriptures alone « that I should most firmly believe that no author of them erred in anything in writing ». Cf. the canon *Ego solis eis* (5) and following, d. 9. — Dionysius' words are found in On the Divine Names c. 1 § 2.

la: Secundum Aristot. supra pag. 50, nota 7. allegatum.

en: According to Aristotle, alleged above at p. 50, note 7.

la: Libr. I. Homil. in Ezech. homil. 6. n. 7: Quem non parvulorum ipsa evangelica historia in miraculi operatione reficiat, quod hydrias vacuas Dominus aqua impleri praecepit eandemque aquam protinus in vinum vertit [Ioan. 2, 7.]?... Qui enim mutare aquam in vinum potuit etiam vacuas hydrias valuit vino statim replere. Sed impleri hydrias aqua iubet, quia prius per sacrae lectionis historiam corda nostra replenda sunt. Et aquam nobis in vinum vertit, quando ipsa historia per allegoriae mysterium in spiritalem nobis intelligentiam commutatur.

en: Book I of the Homilies on Ezechiel, homily 6 n. 7: Whom among the little ones would the evangelical history itself not refresh in the working of the miracle, in that the Lord commanded the empty water-pots to be filled with water and forthwith turned that same water into wine [John 2:7]?… For he who was able to change water into wine had power also to fill the empty water-pots with wine at once. But he commands the water-pots to be filled with water, because our hearts must first be filled through the history of the sacred reading. And he turns the water into wine for us when that same history is changed for us, through the mystery of allegory, into spiritual understanding.

la: Act. 22, 3: Ego sum vir Iudaeus... secus pedes Gamaliel eruditus iuxta veritatem paternae Legis, aemulator Legis, sicut et vos omnes estis hodie.

en: Acts 22:3: I am a Jew… brought up at the feet of Gamaliel according to the truth of the law of the fathers, zealous for the Law, as also all you are this day.

la: Cap. 53, 1. seqq.; Rom. 10, 16. praemittitur *Domine.*

en: Chapter 53:1 ff.; at Rom. 10:16 the word *Domine* is prefixed.

la: Cfr. I. Cor. 1, 12. seqq.

en: Cf. I Corinthians 1:12 ff.

la: Cap. 8, 6. et 7. Cfr. supra collat. 17. n. 27.

en: Chapter 8:6 and 7. Cf. above, collation 17 n. 27.

la: Epist. 22 n. 30. de se ipso confitetur: Itaque miser ego lecturus Tullium ieiunabam. Post noctium crebras vigilias, post lacrymas, quas mihi praeteritorum recordatio peccatorum ex imis visceribus eruebat, Plautus sumebatur in manus... Dum ita me antiquus serpens illuderet, in media ferme Quadragesima medullis infusa febris corpus invasit exhaustum... cum subito raptus in spiritu ad tribunal iudicis pertrahor... Interrogatus de conditione, Christianum me esse respondi. Et ille qui praesidebat: Mentiris, ait, Ciceronianus es, non Christianus; *ubi enim thesaurus tuus, ibi et cor tuum* [Matth. 6, 21.]. Illico obmutui, et inter verbera, nam caedi me iusserat, conscientiae magis igne torquebar etc.

en: Epist. 22 n. 30 he confesses of himself: And so I, wretched man, used to fast that I might read Tully. After the frequent vigils of the nights, after the tears which the remembrance of my past sins drew from my inmost being, Plautus was taken up in my hands… While the ancient serpent thus mocked me, about the middle of Lent a fever poured into my marrow seized upon my exhausted body… when suddenly, caught up in spirit, I am dragged to the tribunal of the judge… Being asked of my condition, I answered that I was a Christian. And he who presided: Thou liest, said he, thou art a Ciceronian, not a Christian; *for where thy treasure is, there is thy heart also* [Matt. 6:21]. Straightway I fell silent, and amid the blows — for he had ordered me to be beaten — I was tormented more by the fire of conscience, and so on.

la: Iudic. 7, 4. seqq. Cfr. Gregor., XXX. Moral. c. 25. n. 74. seqq., ubi hic locus simili modo explicatur. Ibi n. 75. dicitur: Designatur itaque in *tubis* clamor praedicantium, in *lampadibus* claritas miraculorum, in *lagenis* fragilitas corporum. Num. 74: *Aquis* namque doctrina sapientiae, *stante autem genu* recta operatio designatur. Qui ergo, dum aquas bibunt, *genuflexisse* perhibentur, a bellorum certamine prohibiti recesserunt etc.

en: Judges 7:4 ff. Cf. Gregory, XXX Morals c. 25 nn. 74 ff., where this passage is explained in a similar way. There at n. 75 it is said: And so by the *trumpets* is signified the cry of the preachers, by the *lamps* the brightness of miracles, by the *pitchers* the frailty of bodies. At n. 74: For by the *waters* the teaching of wisdom is signified, and by *the knee standing* upright action. Those, therefore, who while drinking the waters are said to have *knelt,* withdrew, kept back from the contest of wars, and so on.

la: Cap. 7, 4. — Seq. locus est Isai. 59, 5: Ova aspidum ruperunt et telas araneae texuerunt; qui comederit de ovis eorum morietur; et quod confotum est erumpet in regulum.

en: Chapter 7:4. — The following passage is Isaiah 59:5: They have broken the eggs of asps and woven the webs of spiders; he that shall eat of their eggs shall die; and that which is hatched shall break out into a basilisk.

la: Ioan. 2, 7. seqq. — De S. Francisco cfr. Bonav., Legenda S. Francisci, c. 9.

en: John 2:7 ff. — On St Francis cf. Bonaventure, Legend of St Francis, c. 9.

la: Cfr. Act. 19, 19. Alluditur ad Luc. 11, 11. et Matth. 4, 3.

en: Cf. Acts 19:19. There is an allusion to Luke 11:11 and Matthew 4:3.

la: Cfr. Gen. 31, 19. Ibid. v. 34. et 35. seq. locus. Inferius respicitur Ios. 3, 16, ubi narratur, quod, ingresso populo Israel Iordanem, « steterunt aquae... quae autem inferiores erant in mare solitudinis, quod nunc vocatur mortuum, descenderunt, usquequo omnino deficerent ». Ps. 113, 3: Iordanis conversus est retrorsum. Cfr. supra collat. 14. n. 22. — Du Cange, Glossarium etc.: *Quaternum* vel *quaternus* chartae compactae, Gallice *cahier.*

en: Cf. Gen. 31:19. In the same place, vv. 34 and 35, the following passage. Lower down Jos. 3:16 is referred to, where it is related that, when the people of Israel had entered the Jordan, « the waters stood… but those that were below ran down into the sea of the wilderness, which is now called the Dead Sea, until they wholly failed ». Ps. 113:3: The Jordan was turned back. Cf. above, collation 14 n. 22. — Du Cange, Glossary and so on: *Quaternum* or *quaternus,* sheets of paper bound together, in French *cahier.*

la: Libr. IV. Moral. Praef. c. 1. n. 1: Sicut enim ignotorum hominum facies cernimus et corda nescimus, sed si familiari eis locutione coniungimur, usu colloquii eorum etiam cogitationes indagamus; ita, cum in sacro eloquio sola historia aspicitur, nihil aliud quam facies videtur, sed si huic *assiduo usu* coniungimur, eius nimirum mentem quasi ex collocutionis familiaritate penetramus.

en: Book IV of the Morals, Preface c. 1 n. 1: For as we discern the faces of men unknown to us and do not know their hearts, but if we are joined to them in familiar speech we search out even their thoughts by the practice of conversation; so, when in the sacred utterance the history alone is looked at, nothing but a face is seen, but if we are joined to it *by assiduous use,* we assuredly penetrate its mind as though by the familiarity of conversation.

en: Chapter 2:18.

la: Levit. 11, 26: Omne animal, quod habet quidem ungulam, sed non dividit eam nec ruminat, immundum erit. Cfr. ibid. v. 7.

en: Leviticus 11:26: Every animal that has a hoof, but does not divide it nor chew the cud, shall be unclean. Cf. the same chapter, v. 7.

la: Psalm. 118, 103. — Seq. locus est Sap. 8, 2. Subinde respicitur Luc. 15, 16: Et cupiebat implere ventrem suum de siliquis, quas porci manducabant. De Absalom cfr. II. Reg. 14, 26. et 18, 9. Gregor., II. Moral. c. 52. n. 82: Nam quid moraliter per *capillos* nisi defluentes animi cogitationes accipimus?

en: Psalm 118:103. — The following passage is Wisdom 8:2. Presently Luke 15:16 is referred to: And he longed to fill his belly with the husks the swine did eat. On Absalom cf. II Kings 14:26 and 18:9. Gregory, II Morals c. 52 n. 82: For what morally do we understand by the *hair* but the flowing thoughts of the mind?

la: Exod. 16, 3. seqq. et Num. 11, 4. seqq.; ibid. 21, 5: Anima nostra iam nauseat super cibo isto levissimo. Sap. 16, 20: Pro quibus Angelorum esca nutrivisti populum tuum... omne delectamentum in se habentem et omnis saporis suavitatem. Cfr. Gregor., VI. Moral. c. 16. n. 22.

en: Exod. 16:3 ff. and Num. 11:4 ff.; the same book 21:5: Our soul now loatheth this very light food. Wisdom 16:20: Instead of which things thou didst feed thy people with the food of Angels… having in it all that is delicious and the sweetness of every taste. Cf. Gregory, VI Morals c. 16 n. 22.

la: Rom. 12, 3. — Seq. locus est Prov. 25, 16. Dionys., de Ecclesiast. Hierarch. c. 4. § 8: Si autem [Seraphim; cfr. Isai. 6, 2.] facies et pedes tegunt et solis volant *mediis alis,* intellige sacre, quia tantum exaltatus excellentissimarum essentiarum ordo timidus est circa intelligentiarum eius altiora et profundiora, et mediis alis in commensuratione ad divinam visionem exaltatur etc. (versio Scoti Erig.).

en: Romans 12:3. — The following passage is Proverbs 25:16. Dionysius, On the Ecclesiastical Hierarchy c. 4 § 8: But if they [the Seraphim; cf. Isaiah 6:2] cover their faces and their feet and fly with their *middle wings* alone, understand it in a holy way, because an order of the most excellent essences, exalted though it be, is fearful about the higher and deeper things of his intelligences, and by its middle wings is exalted in commensuration to the divine vision, and so on (in the version of Scotus Eriugena).

la: Cfr. III. Hypognost. (inter opera August.) c. 11. n. 20, ubi dicit: *Iumentum* animal vivacissimum, ut dometur ad opus homini necessarium, de armento vagum apprehenditur, et incipit per curam domantis se ad eius proficere voluntatem.

en: Cf. III Hypognosticon (among Augustine's works) c. 11 n. 20, where he says: The *beast of burden,* a most spirited animal, in order that it may be tamed for the work necessary to man, is caught straying from the herd, and begins, through the care of the tamer, to advance itself toward his will.

en: Chapter 9:28.

la: In Ioan. Evang. tr. 94. n. 4; I. de Trin. c. 9. n. 18; Serm. 270. (alias 22. ex Sirmond.) n. 2. et II. de Peccator. meritis etc. c. 32. n. 52; Bernard., Epist. 420. (alias 385.) ad quosdam noviter conversos, n. 5. et Serm. 3. in Ascens. Domini, n. 3. seq.

en: On John's Gospel tract 94 n. 4; I On the Trinity c. 9 n. 18; Sermon 270 (alias 22 from Sirmond) n. 2 and II On the merits of sinners and so on c. 32 n. 52; Bernard, Epist. 420 (alias 385) to certain of the newly converted, n. 5, and Sermon 3 on the Lord's Ascension, nn. 3 f.

en: Psalm 76:3 ff. and 16:8.

la: Iac. 1, 26. — Seq. locus est Eccli. 28, 28. Superius per verba *sicut maceria vineae* respicitur Ps. 79, 13. et Isai. 5, 5.

en: James 1:26. — The following passage is Ecclus. 28:28. Above, by the words *like the wall of a vineyard,* Ps. 79:13 and Isaiah 5:5 are referred to.

la: Plato in Protagora (ed. Serrani, tom. I. pag. 343): Hi [Thales, Pittacus, Bias, Solon etc.] cum communiter convenissent, communi sententia suae illius sapientiae primitias Apollini consecrarunt, quae templo Delphico inscriptae omnium vocibus celebrantur: *Nosce te ipsum,* et *Ne quid nimis.* Cfr. I. Alcibiad. (tom. II. pag. 129) et Charmides (ibid. pag. 164). Cicer., I. de Legib. c. 23, dicit, quod hoc « Apollo praecepit Pythius ».

en: Plato in the Protagoras (ed. Serranus, tom. I p. 343): These men [Thales, Pittacus, Bias, Solon and so on], having come together in common, by a common judgment consecrated to Apollo the first-fruits of that wisdom of theirs, which, inscribed on the Delphic temple, are celebrated on all lips: *Know thyself,* and *Nothing too much.* Cf. Alcibiades I (tom. II p. 129) and the Charmides (the same, p. 164). Cicero, I On the Laws c. 23, says that « Pythian Apollo enjoined » this.

la: Cfr. tom. III. pag. 555, nota 7. et pag. 556, nota 5. — Mox pro *verecundia* (cfr. III. Sent. d. 34. p. II. dub. 3.) B *amor* (a D E ponuntur perperam *amor* et *verecundia*).

en: Cf. tom. III p. 555 note 7 and p. 556 note 5. — Presently, for *verecundia* (cf. III Sent. d. 34 p. II dub. 3) B has *amor* (by D and E *amor* and *verecundia* are wrongly set down).

la: Isai. 65, 20: Puer centum annorum morietur, et peccator centum annorum maledictus erit. Gregor., XVII. Moral. c. 6. n. 8, hunc locum ita exponit: Ac si aperte nos deterreat, dicens: vita quidem pueri in longum trahitur, ut a factis puerilibus corrigatur; sed si a peccati perpetratione nec temporis longinquitate compescitur, haec ipsa vitae longinquitas, quam per misericordiam accepit, ei ad cumulum maledictionis crescit.

en: Isaiah 65:20: The child shall die a hundred years old, and the sinner being a hundred years old shall be accursed. Gregory, XVII Morals c. 6 n. 8, expounds this passage thus: As if he plainly deterred us, saying: the life of the child is indeed drawn out at length, that he may be corrected from childish deeds; but if he is not checked from the perpetrating of sin even by length of time, this very length of life, which he received through mercy, grows for him into a heap of malediction.

la: Eccli. 21, 26: Stultus a fenestra respiciet in domum (vox *proximi* suppleta est ex v. 25.).

en: Ecclus. 21:26: The fool will look in through the window into the house (the word *proximi* has been supplied from v. 25).

en: Wisdom 1:5.

la: Phil. 3, 13: Quae quidem retro sunt obliviscens, ad ea vero, quae sunt priora, extendens me ipsum. — Seq. locus est Eccle. 2, 14; tertius (Cor sapientis) ibid. 10, 2; quartus Cant. 5, 16.

en: Philippians 3:13: Forgetting the things that are behind, and stretching myself forth to those that are before. — The following passage is Eccles. 2:14; the third (The heart of a wise man) the same book, 10:2; the fourth Canticles 5:16.

la: Cicer., IV. Tuscul. Disput. c. 36: Ex quo illud laudatur Archytae [Tarentini, quem Plato, ut ipse refert, Epist. 7. ed. Serrani tom. III. pag. 338, in Dionysii familiaritatem adduxerat], qui, cum villico factus esset iratior, « quo te modo, inquit, accepissem, nisi iratus essem »? — Laert. Diogen., III. de Vitis philosoph., de Platone narrat: Introeuntem aliquando Xenocratem verberare servum iussit, non enim se posse, quoniam iratus esset. Sed et cuidam servorum: « Vapulasses, inquit, nisi iratus essem ». Cfr. Valer. Maxim., IV. Dictorum factorumque memorab. c. 1. Extern. n. 1. et 2.

en: Cicero, IV of the Tusculan Disputations c. 36: Whence that saying of Archytas [of Tarentum, whom Plato, as he himself relates, Epist. 7, ed. Serranus tom. III p. 338, had brought into Dionysius' friendship] is praised, who, when he had grown rather angry with his bailiff, said: « How should I have dealt with you, were I not angry? » — Diogenes Laertius, III On the Lives of the philosophers, relates of Plato: He once bade Xenocrates, as he came in, beat a slave, for he could not do it himself, since he was angry. And to one of his servants he said: « You would have been flogged, were I not angry ». Cf. Valerius Maximus, IV of the Memorable Deeds and Sayings c. 1, Foreign examples nn. 1 and 2. ---

translators_notes:
**Provenance.** Printed pp. 419–424 (PDF 495–500), raw L71031–L71773. Latin set from the raw and
checked page by page against 450 dpi column bands; the apparatus read entirely off the footer bands
at 2.1–2.6×.

**★★★ SPAN — BOTH ENDS FALL PART-WAY DOWN A LEAF, AND BOTH WERE FIXED ON THE BAND.** Collatio XIX
opens at roughly 50 % of p. 419, below Collatio XVIII's ¶ 32, and `COLLATIO XX.` prints at roughly
48 % of p. 424, below XIX's ¶ 27. Printed span **pp. 419–424**. ⚠ **p. 424's running head reads
`IN HEXAËMERON COLLATIO XX.` although Collatio XIX fills the top half of the leaf** — the second
consecutive collatio whose closing leaf is mis-named by its own running head (p. 419 did the same to
c18). The head was not used; the printed `COLLATIO XX.` header was.

**Heading.** `COLLATIO XIX.` carries **no apparatus anchor**, and neither does its three-line
subtitle. Nineteenth opening read; only `COLLATIO I.` has one.

**★★ THE SUMMARIUM SPANS TWO LEAVES, AND IT RUNS EXACTLY LEVEL — THE FIFTH CONSECUTIVE ONE.** It
begins at full measure on p. 419 below the subtitle, breaks at *…primo debet esse vita,* and resumes
at the head of p. 420, ending *Quarto, in desiderii sursumactione, 27.* It carries no anchor. The
body has **27 numbered ¶¶, 1..27, no gaps, identical in both languages**. ⚠ **The body was still
counted, on the bands.** c6 ran three short and c14 one short; c15–c19 run level.
★ **A Summarium that crosses a page is itself worth noting**: c14's did the same, and it is the
reason the `<!-- page 420 -->` marker falls inside the Summarium block rather than before it.

**★★ HAND-OFF PICKED UP — NONE, AND THE LEAF THAT COULD HAVE CARRIED ONE WAS CHECKED DIRECTLY.**
p. 419 is a shared leaf, but its five footer entries are all Collatio XVIII's, anchored in XVIII's
¶¶ 28–32; **this collatio's heading, subtitle and Summarium carry no anchor** — read at magnification
on the band, not inferred from the count. Collatio XIX's own register therefore opens on **p. 420**,
and this chunk claims **no note on p. 419 at all**. ★ Note what that means for the frontmatter:
`printed_pages` begins at 419 because the collatio's display matter prints there, while the apparatus
begins at 420. **The page a chunk starts on and the page its first note sits on are different
questions.**

**★★ HAND-OFF FORWARDED — NONE.** p. 424's seven entries are all this collatio's, anchored in
¶¶ 24–27; **Collatio XX's heading, subtitle and Summarium carry no anchor** — likewise read on the
band. c20 opens a fresh register on p. 425.
★ So both of this chunk's boundary leaves divide **cleanly by collatio**, where c18's p. 414 did not.
Three consecutive boundary leaves, three different answers: p. 414 split 3/1 across the boundary,
p. 419 gave every note to the *earlier* collatio, p. 424 gives every note to the earlier one again.
**Read the anchors; the shape does not repeat.**

**Per-page register (43 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 419 | **none** — all five are Collatio XVIII's | — | — | this collatio's front matter carries no anchor |
| 420 | nn. 1–9 | nn. 1–8 L, runover + 9 R | nn. 1–4 L, nn. 5–9 R | left block **overruns by four** |
| 421 | nn. 1–8 | nn. 1–4 L, nn. 5–8 R | nn. 1–4 L, nn. 5–8 R | they **coincide** |
| 422 | nn. 1–8 | nn. 1–4 L, runover + 5–8 R | nn. 1–4 L, nn. 5–8 R | they **coincide** |
| 423 | nn. 1–11 | nn. 1–5 L, nn. 6–11 R | nn. 1–6 L, nn. 7–11 R | left block **underruns by one** |
| 424 | nn. 1–7 | nn. 1–3 L, nn. 4–7 R | nn. 1–2 L, nn. 3–7 R | left block **overruns by one** |

★ **p. 420's four-note divergence has the same visible cause as c17's p. 412:** n. 8 is a very long
double citation of the *City of God* (XV. 23 and IX. 20, with Greek in both halves) and n. 9 an
equally long Bernard note; between them they fill the left block and the head of the right, while
the anchors for nn. 5–9 all stand in the right column.

**Runovers — two gutter-crossing, zero page-crossing.** p. 420 n. 8 (*…Latina lingua nuntius
interpretatur.* | *Libr. IX. c. 20:* Δαίμονες *enim dicuntur…*) and p. 422 n. 4 (*…in* lagenis
*fragilitas corporum. Num. 74:* | Aquis *namque doctrina sapientiae…*). Two of the five right-hand
blocks therefore open **unnumbered**; three open numbered (421, 423, 424).
★★ **A GUTTER RUNOVER NEED NOT BREAK MID-SENTENCE — p. 420 n. 8 BREAKS ON A FULL STOP.** The left
block's share ends *…nuntius interpretatur.* and the right block opens with a fresh citation,
*Libr. IX. c. 20.* Nothing in the left-hand text says it is incomplete. **The tell is the unnumbered
right block, and only that** — the same discipline c16 arrived at for an unnumbered *left* block,
now met from the other side. Had the numbering been read instead of the block openings, p. 420 would
have been reported with ten entries.

⚠ **Recording the negatives.** All five interior page-foot joints were checked at the band and are
**clean**, each reading continuously: 419/420 — the leaf break falls inside the Summarium, at *…primo
debet esse vita* → *timorata, 20.* · 420/421 *…praeferenda est ei sapientia et sanctitas.* →
*5. Qualiter ergo studendum est* (a paragraph boundary) · 421/422 *…quia ista scripta* → *adducunt
philosophorum verba* · 422/423 *…modo legere* → *unum, modo alium* · 423/424 *…sed lacrymis.* →
*23. Quarto, quod sit vita* aedificatoria (a paragraph boundary). None is a page-crossing footer
runover.

⚠⚠ **TWO `[?]` FLAGS — AND THEY ARE A DELIBERATE EDITORIAL LACUNA, NOT BROKEN TYPE.** p. 421 ¶ 7
prints *Tota Scriptura est quasi una* — **blank paper** — *, et inferior chorda per se non facit
harmo* — **blank paper** — *, sed cum aliis.* Both gaps are wide, both are followed by their comma
correctly set, and **the raw carries both gaps too**, which is what settles it: this is not a scan
washout of the kind c17 met on p. 411, and not a dropped sort of the kind c18 met at p. 415's
*igno.* Quaracchi have left the space open because their codices had nothing there. The sense is not
in doubt — *cithara* and *harmoniam,* the lyre-and-string image Bonaventure has already used at
c18 ¶ 25 — but **the edition does not supply the words and neither does this translation.** Rendered
as printed, flagged `[?]` in both languages at both points.
★ **This widens the `[?]` class by one species and the corpus baseline with it.** The class was
"Quaracchi's own type breaking off"; it is more exactly **a gap in the print that the edition itself
declines to fill**, whether the cause is broken type (`bon-hex-c15` p. 400, `bon-brev-p6-c13` p. 280)
or an editorial blank (here). **The new corpus baseline, as `check-live-flags.py vol5` derives it,
is 6 occurrences / 3 flags** (it was 4 / 2). ⚠ Do not compute that from the number of lacunae: the
tool counts a *line* as an occurrence and a *chunk location* as a flag, and this chunk's two gaps sit
in one paragraph, so it adds **one** flag and two occurrences, not two and four. Cite the script.

**Gutters — every one measured; two leaves needed the region check and one needed the forking check.**

| page | region | band | value |
|---|---|---|---|
| 419 | XIX's front matter is full-measure; **no two-column body of this collatio on the leaf** | — | not applicable |
| 420 | .20–.90 | 1353–1413 (61 px), rule 1380–1387 | **1383** |
| 421 | .20–.90 | 1185–1244 (60 px), rule 1211–1218 | **1214** |
| 422 | .20–.90, then forked .25–.55 / .50–.85 / .32–.72 → 1363 / 1368 / 1364 | 1338–1391 (54 px), rule 1356–1371 | **1365** |
| 423 | .20–.90 | 1169–1228 (60 px), rule 1197–1202 | **1198** |
| 424 | **XIX's own region only, rows .08–.38** | 1307–1370 (64 px), rule 1335–1340 | **1338** |

★ **p. 422 is the one leaf that needed forking, and the ink island said so before the run did.** The
whole-body window returned 1364 on a **54 px** run with a **16 px** island — the heavily-inked
centre rule, exactly the diagnostic the frozen rule names. Three forked windows agreed within 5 px
and the lowest of them ran 61 px. **Read the island, not just the run.**
★ **p. 419 has no gutter value of its own for this collatio, and that is the honest entry.** Its
lower half is XIX's full-measure heading, subtitle and Summarium; there is no two-column body of
this collatio anywhere on the leaf. c18 measured 1181 over XVIII's region at the head of the same
page. **A shared leaf can owe one of its two owners no gutter at all.**
★ **The `--skew` screen was unusable on pp. 420, 424 and misleading on 423**, and in each case the
outliers were structural: on p. 424 the slices stop returning a low-ink column from ~42 % down,
which **is** Collatio XX's display matter; on p. 423 a single slice at .59 dragged the reported drift
to 72 px against a true 2 px spread. **Discount the outliers and profile the survivor.**

**Marginalia** (trimmed from the body, transcribed here in body order). p. 420: *Introductio.* ·
*Invitat Sapientia aeterna.* · *Transitus bonus et malus.* · *Secundo, sapientia et caritas.* ·
*Ecclesiastes de vanitate.* · *Periculum in transitu.* · *Media via sit sanctitas.* · *Triplex
exercitium.* · *Tentatio in scientia.* · *Curiositas.* — p. 421: *Pars I. De studio scientiae et
modo studendi.* · *Quatuor requiruntur.* · *Primo, ordo.* · *Notandum.* · *Confirmatur per simile.*
· *Exempla.* · *De quodam Iudaeo.* · *Libri Sanctorum, magistrorum, philosophorum.* — p. 422:
*Periculum in secundis.* · *Maius periculum in tertiis.* · *Maximum, in quartis.* · *Exemplum.* ·
*Figuratur in Scriptura.* · *Exemplum in Francisco.* · *Continuatur.* · *Epilogus.* · *De secunda
conditione.* — p. 423: *De tertia conditione.* · *Monitio.* · *De quarta conditione.* · *Epilogus
partis I.* · *Pars II. De sanctitate et sapientia.* · *Sanctitatis 4 proprietates.* · *Est
timorata.* · *Impolluta.* · *Religiosa.* — p. 424: *Aedificatoria.* · *Fructus utriusque sapientia:
haec consistit in quatuor.* · *Primum studium.* · *Secundum.* · *Tertium.* · *Quartum.* · *De his
quatuor.*

**★ REGISTER — carried forward and extended.** *scientia / sanctitas / sapientia* → "knowledge /
holiness / wisdom", the three-term ladder the whole collatio turns on, kept rigid in every one of the
twenty-odd places it recurs (⚠ *scientia* is **not** "science" here — c17's rule about *scientia* as
a discipline does not apply to this collatio, where it names the lower rung of the ladder) ·
*originalia Sanctorum* → "the original works of the Saints", never "originals" · *Summae magistrorum*
→ "the Summas of the masters", left untranslated as a title · *studium* → "study" throughout, and
*modus studendi* → "the manner of studying" · the four conditions *ordo, assiduitas, complacentia,
commensuratio* → "order, assiduity, complacency, commensuration", and the four properties
*timorata, impolluta, religiosa, aedificatoria* → "fearing, unpolluted, religious, upbuilding",
both sets fixed once and repeated verbatim in the Summarium, the body and the marginalia ·
*curiositas* → "curiosity" · *transitus / transire* → "passage / to pass over", the pun on the
Exodus crossing kept visible because ¶ 1 argues from it · *theoria* → "contemplation" (unchanged) ·
*vagatio* → "wandering".

⚠ **One citation-QA line, and it is benign.** `build-citations.py` reports this chunk's ¶ 5
*unde ibidem: Praepara foris opus tuum…* as an unresolved anaphora, because its antecedent
(Proverbs 24) stands in the **apparatus** note, not in the body the resolver walks. `bon-hex-c14`
and `bon-hex-c17` carry the identical line for the identical reason. The corpus dangling/out-of-range
total is **228, unchanged**; c19 contributes **67 records and zero dangling**.

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